Short answer
No. It is not a standing command to Muslims to fight Jews and Christians. It came in the ninth year after the Hijra, when the Prophet (ﷺ) marched to Tabuk. He marched because of reports that the Byzantine Romans had gathered a large army in Syria. In the end, no battle was fought there. In classical Islamic law, only the ruler of a state could decide on war, never an individual. Even then, the fighting had to stop once the other side agreed to pay the jizya, a tax paid in return for protection. Later Muslim states based the jizya on this verse, but no Muslim country asks its non-Muslim citizens to pay it today. So the verse gives no one today a licence to fight anyone. A Muslim is bound by his agreement with the country he lives in, and keeps its laws. The Qur'an allows Muslims to be kind and fair to all who do not fight them. It lets them eat the food of Jews and Christians, and lets a Muslim man marry a Jewish or Christian woman.
Full explanation
The verse Christians quote
Christians who raise this verse read it as a standing command to fight Jews and Christians until they are humbled. Critics quote it together with the "sword verse", 9:5, from the same chapter, Surat al-Tawba (the ninth). Verse 9:5 is about the pagans of Arabia and has its own page.
“Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.”
When the verse came and what followed
Ibn Kathir was a 14th-century scholar of the Qur'an. He records that the verse came in the ninth year after the Hijra, the Prophet's (ﷺ) move from Mecca to Medina, after the pagans of Arabia had been defeated. The Prophet (ﷺ) then led an army of about thirty thousand towards Syria against the Byzantine Romans. This was the campaign of Tabuk. The historian Ibn Sa'd, who died in 845, records why it was made. Reports had reached the Prophet (ﷺ) that the Byzantine Romans had gathered a large army in Syria, that Arab tribes had joined them, and that their vanguard had reached al-Balqa, in what is now Jordan. The march was the answer to that threat, and it ended without a battle. The Muslims met no enemy at Tabuk, and after twenty days they went home to Medina. So the verse first spoke to a state in a particular war. The classical scholars also differed over who could pay the jizya. Al-Shafi'i, who founded one of the four main schools of Islamic law, held it could be taken only from Jews, Christians and Zoroastrians. Malik, who founded another, allowed it from others as well.
Explains that after the pagans of Arabia were defeated, Allah commanded the Prophet (ﷺ) to fight the People of the Book in the ninth year after the Hijra. The Prophet then called the people to arms and marched with an army of about thirty thousand towards Syria against the Romans: the campaign of Tabuk.
“Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.”
Al-Shafi'i holds that the jizya is taken only from Jews, Christians and Zoroastrians. On the words "wa hum saghirun" in 9:29 he reports that he heard a number of scholars explain them as the rulings of Islam being applied to those who pay it.
Records that the jurists differed over who may pay the jizya: al-Shafi'i limited it to the People of the Book and the Zoroastrians, while Malik allowed it to be taken from other non-Muslims as well.
Ibn Sa'd records that the campaign of Tabuk came in Rajab of the ninth year after the Hijra. Word reached the Prophet (ﷺ) that the Romans had gathered large forces in Syria, that Heraclius had paid his soldiers a year's wages, that the Arab tribes of Lakhm, Judham, 'Amilah and Ghassan had joined him, and that they had sent their vanguards to al-Balqa. The Prophet called the people to march, reached Tabuk with thirty thousand men, stayed there twenty days, and returned from Tabuk without an encounter, reaching Medina in Ramadan.
War is for the state, not the individual
Islamic law does not let an individual Muslim declare war. Ibn Qudamah, a leading Hanbali jurist, holds that war is left to the ruler and his judgement. The only exception is a sudden attack, when people may defend themselves. He also rules that a Muslim who enters a non-Muslim land under a promise of safety may not betray its people or take their property. The Qur'an tells Muslims to keep every promise they make. Wherever a Muslim lives, he is bound by that.
Ibn Qudamah, a Hanbali jurist, holds that the matter of jihad is entrusted to the ruler (imam) and his judgement, and that the people must obey him in it. He makes one exception: if an enemy attacks suddenly and there is no time to ask the ruler, the people may defend themselves without his permission. He also holds that a Muslim who enters a non-Muslim land under a promise of safety (aman) may not betray its people or take their property, because the safety was given on the understanding that he would not betray them, even if this was not said in words.
“Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning).”
What the classical jurists held
The classical jurists wrote for the states of their own time, and treated the verse as law for the Muslim state. Al-Shafi'i, for example, built on it his rules on who pays the jizya. But even they gave war to the ruler alone, except for defence against a sudden attack. They followed the Prophet's (ﷺ) order to offer the enemy Islam or the jizya, and to hold back once the jizya was agreed. They followed his ban on killing women and children. And they bound Muslims to keep every treaty and every promise of safety. A Muslim lives under such an agreement with the country he lives in, and the Qur'an tells him to keep it. No Muslim country today asks its non-Muslim citizens to pay the jizya.
Al-Shafi'i holds that the jizya is taken only from Jews, Christians and Zoroastrians. On the words "wa hum saghirun" in 9:29 he reports that he heard a number of scholars explain them as the rulings of Islam being applied to those who pay it.
Ibn Qudamah, a Hanbali jurist, holds that the matter of jihad is entrusted to the ruler (imam) and his judgement, and that the people must obey him in it. He makes one exception: if an enemy attacks suddenly and there is no time to ask the ruler, the people may defend themselves without his permission. He also holds that a Muslim who enters a non-Muslim land under a promise of safety (aman) may not betray its people or take their property, because the safety was given on the understanding that he would not betray them, even if this was not said in words.
Buraida reports that when the Prophet (ﷺ) appointed a commander he told him to fear Allah and to be good to his men, and not to steal from the spoils, break a pledge, mutilate the dead or kill children. Before any fighting the enemy was to be offered three choices: accept Islam; if not, pay the jizya, and then the Muslims must hold back from them; and only if both were refused, fight.
Ibn Umar reports that a woman was found killed during one of the Prophet's (ﷺ) campaigns, and the Prophet forbade the killing of women and children.
“(But the treaties are) not dissolved with those Pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfil your engagements with them to the end of their term: for Allah loveth the righteous.”
“Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning).”
Says the jizyah is not collected in modern Muslim nation-states, since citizenship is no longer defined in religious terms and there is typically a standing national army, which all adult male citizens are free to join.
What "subdued" means
The verse's last words are "feel themselves subdued". In that war, they described the other side coming under the rule and law of the Prophet's (ﷺ) state. Al-Shafi'i reports that a number of scholars explained them as being bound by the law of Islam. The verse ends in the jizya and protection, not in death or forced conversion. The page "What was the jizya tax?" sets out who paid it, who did not, and how much.
“Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.”
Al-Shafi'i holds that the jizya is taken only from Jews, Christians and Zoroastrians. On the words "wa hum saghirun" in 9:29 he reports that he heard a number of scholars explain them as the rulings of Islam being applied to those who pay it.
Orders for an army in the field
The Prophet (ﷺ) gave his commanders orders for his campaigns. They were not to steal from the spoils, break a promise, cut up the dead, or kill children. Before any battle, they had to offer the enemy army a way out of the fighting: accept Islam, or pay the jizya. If the enemy agreed to the jizya, the Muslims had to hold back. These were orders for an army facing an army. They were not words for Muslims to say to their neighbours.
Buraida reports that when the Prophet (ﷺ) appointed a commander he told him to fear Allah and to be good to his men, and not to steal from the spoils, break a pledge, mutilate the dead or kill children. Before any fighting the enemy was to be offered three choices: accept Islam; if not, pay the jizya, and then the Muslims must hold back from them; and only if both were refused, fight.
“Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.”
Jews and Christians as neighbours
The Qur'an's rule for those who do not fight Muslims is peace. It allows Muslims to be kind and fair to all who do not fight them for their faith or drive them from their homes. It makes the food of the People of the Book lawful for Muslims. It lets a Muslim man marry a chaste Christian or Jewish woman. And it says there is no compulsion in religion.
“Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just.”
“This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time,- when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues if any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).”
“Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.”
The limits on all fighting
Ibn Kathir reports that many early scholars held the first verse allowing Muslims to fight is 22:39-40. It was given to people driven from their homes. It names monasteries, churches and synagogues, before mosques, among the houses of God (﷾) that the fighting protects. The Qur'an commands Muslims not to transgress limits in any fighting. It tells them to accept peace when the enemy inclines to it. It allows them to deal kindly and justly with those who do not fight them. The Prophet (ﷺ) forbade the killing of women and children, and forbade punishment by fire. One report is about attacking fighters at night, when women and children might be harmed (Sahih al-Bukhari 3012). It does not lift the ban on killing them on purpose (Sahih al-Bukhari 3015).
“To those against whom war is made, permission is given (to fight), because they are wronged;- and verily, Allah is most powerful for their aid;- (They are) those who have been expelled from their homes in defiance of right,- (for no cause) except that they say, "our Lord is Allah". Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will).”
“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.”
“But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).”
“Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just.”
Ibn Umar reports that a woman was found killed during one of the Prophet's (ﷺ) campaigns, and the Prophet forbade the killing of women and children.
Abu Huraira reports that the Prophet (ﷺ) told a raiding party to burn two named men, then took the order back before they left: only Allah punishes with fire, so if they found them they were to kill them, not burn them.
al-Sa'b ibn Jaththama reports that the Prophet (ﷺ) was asked about attacking pagan fighters at night when their women and children might be exposed to harm, and replied that they are from them.
The Bible's law of war
The New Testament gives no law of war, so the only one in the Christian Bible is the Torah's. It has rules. An army must first offer a city peace. A city that accepts peace must pay tribute and serve. But for the cities of Canaan it commands that nothing that breathes be left alive. The Prophet (ﷺ) gave the opposite rule for women and children.
“When thou comest nigh unto a city to fight against it, then proclaim peace unto it.”
“And it shall be, if it make thee answer of peace, and open unto thee, then it shall be, that all the people that is found therein shall be tributaries unto thee, and they shall serve thee.”
“But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth:”
Verse by verse
Qur'an 9:29 — Surat al-Tawba (The Repentance), verse 29
“Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.”
Cited for
Critics say the verse orders Muslims to fight Jews and Christians until they submit and are humiliated.
The response
The verse came at the march to Tabuk, an answer to reports of a Byzantine army gathering in Syria, and no battle was fought there. War is for a ruler to decide, not an individual. The verse ends the fighting at the jizya. The orders the Prophet (ﷺ) gave his commanders told them to hold back once it was agreed. The jizya was the price of protection and of freedom from army service; the page "What was the jizya tax?" sets out who paid it and who did not. No Muslim country takes it today. As for "subdued" (saghirun), al-Shafi'i reports that a number of scholars explained it as being bound by the law of Islam.
Where it lands — The verse came during one campaign in the Prophet's (ﷺ) time, made in answer to a threat, and that campaign ended without a battle, not in death or forced conversion.
Qur'an 9:5 — Surat al-Tawba (The Repentance), verse 5
“But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful.”
Cited for
Critics say the "sword verse" commands Muslims to kill unbelievers wherever they find them.
The response
The verse is about the pagans of Arabia who broke their treaties and attacked first. The verse before it spares every tribe that kept its word. The verse after it gives safe conduct to any enemy who asks for it.
Where it lands — Read with the verses around it, 9:5 is aimed at the idol-worshippers of Arabia at war with the Prophet (ﷺ), and it too has limits.
Sahih Muslim 1731 — Kitab al-Jihad wa al-Siyar (The Book of Jihad and Expeditions), hadith 1731
Buraida reports that when the Prophet (ﷺ) appointed a commander he told him to fear Allah and to be good to his men, and not to steal from the spoils, break a pledge, mutilate the dead or kill children. Before any fighting the enemy was to be offered three choices: accept Islam; if not, pay the jizya, and then the Muslims must hold back from them; and only if both were refused, fight.
Cited for
Critics say Muslims offer three choices: become Muslim, pay the jizya, or war. So this is what Muslims want for the West.
The response
Those three choices were orders the Prophet (ﷺ) gave to a Muslim army facing an enemy army, before a battle (Muslim 1731). They are not words for a Muslim to say to his neighbours. A Muslim who lives in any country has an agreement with it, and the Qur'an commands him to keep it: "fulfil (every) engagement" (17:34). He may not force Islam on anyone: "Let there be no compulsion in religion" (2:256). The page "Must Muslims obey the law where they live? Do they want to force Sharia on others?" sets this out.
Where it lands — The three choices were the Prophet's (ﷺ) orders to his army in his own wars. They are not a message for Muslims to bring to anyone, and a Muslim living in another country is bound by his agreement with it.
Perspectives
The critic's reading
Critics read Qur'an 9:29 as an order to Muslims to fight Jews and Christians until they pay a tax and are humbled. So, they say, Islam commands hostility to them.
Critics say Qur'an 9:29 commands Muslims to fight the People of the Book, the Jews and Christians. The fight, they say, goes on until they pay the jizya and feel themselves subdued.
Rebuttal
The verse came at the march to Tabuk, after reports of a Byzantine army gathering in Syria, and no battle was fought there. In Islamic law, war is for a ruler to decide, not an individual. Even then, the fighting ended at the jizya: the Prophet's (ﷺ) orders said to hold back once it was agreed. As for "subdued", al-Shafi'i reports that a number of scholars explained it as being bound by the law of Islam.
Critics say the verse is a standing command to fight Jews and Christians. The fight, they say, lasts until they pay the jizya and are humbled.
Rebuttal
It is not a command to Muslims to fight their neighbours. It came during a war the Prophet's (ﷺ) state was fighting, and war is for the ruler to decide, not the individual. The Qur'an forbids going beyond the limits in any fighting. It commands accepting peace when the enemy leans towards it. And it allows kindness and fairness towards all who do not fight Muslims.
The Islamic perspective
The verse came at the march to Tabuk, after reports of a Byzantine army gathering in Syria, and no battle was fought there. War is for the ruler of a state to decide, and the fighting ended once the jizya was agreed. The Qur'an allows kindness and fairness towards all who do not fight Muslims. No Muslim country takes the jizya today.
The verse came in the ninth year after the Hijra, at the march to Tabuk. The march answered reports of a Byzantine army gathering in Syria, and no battle was fought there.
In Islamic law, war is decided by the ruler, not by individuals. And a Muslim given safety in a land may not betray its people.
The verse ends when the jizya is paid, not with death or conversion.
The Prophet (ﷺ) told his commanders to offer the enemy Islam or the jizya before any battle. He told them to hold back once the jizya was agreed. He forbade them to break pledges, mutilate the dead or kill children.
The first permission to fight names churches and synagogues among the houses of God (﷾) that fighting protects.
The Prophet (ﷺ) forbade killing women and children and forbade punishment by fire.
All fighting in Islam is governed by the command not to transgress limits.
The Torah commands that nothing that breathes be left alive in the cities of Canaan. The Prophet (ﷺ) forbade killing women and children.
The Qur'an lets Muslims eat the food of Jews and Christians, and lets a Muslim man marry a Jewish or Christian woman. And it says there is no compulsion in religion.