have suffered outrages' (XXII, 40): that is a
sanction was given for fighting on the ground of the word 'fought.' Then
the war of aggression was made lawful in other than the sacred months,
'When the sacred months are over....' (IX, 5). After this, in the eighth
year of the Hegira, after the victory of Mecca, the fighting was
enjoined absolutely by the words of God; 'March ye forth, the light and
the heavy' (IX, 41); and 'attack those who join gods with God in all'
(IX, 36). And this is the very verse of the sword, and some say the
preceding verse is the verse of the sword, while others think that both
bear on the same subject, _i.e._, of the sword."[299]

[Sidenote: 105. Ibn Hajar refuted.]

I have already explained the several verses quoted by the author in
preceding paras., but have only to pass remarks on the only verse,
_i.e._ (IX, 36), which the authors cited have not dared to mention,
because it goes contrary to their assertion. Perhaps it is a slip in the
rapidity of Ibn Hajar remarks, for which he may be excused. But I will
not hesitate in saying that generally the Mohammadan legists, while
quoting the Koran in support of their theories, quote some dislocated
portion from a verse without any heed to its context, and thus cause a
great and irreparable mischief by misleading others, especially the
European writers, as it is apparent from the testimony of Mr. Lane
quoted in para. 113 of this work.

The verse referred to by the author mentioned in the last para., Ibn
Hajar Makki, is as follows: "Attack those who join gods with God in all,
as they attack you in all."--(IX, 36.) This speaks evidently of the
defensive war, and has not the slightest or faintest idea of a war of
aggression on the part of the Moslems. This verse refers to the
expedition of Tabuk.

[Sidenote: 106. Halabi quoted.]

Nooruddeen Ali al Halabi (died 1044 A.H.), the author of
_Insan-ul-Oyoon_, a biography of the Prophet, writes:--

"It is not hidden that the Prophet for ten and odd years was warning
and summoning people without fighting, and bearing patiently the severe
persecutions of the Meccan Arabs and the Medinite Jews on himself and on
his followers, because God had enjoined him to warn and to have patience
to bear the injuries by withholding from them, in accordance with His
words, 'Withdraw from them' (V, 46); and 'endure them with patience'
(XVI, 128; XVIII, 27; XXXI, 16; LII, 48; and LXXIII, 10). He also used
to promise them vi