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In our present times, the term 'Jihad' has generally been used to imply “killing the opponent (non-Muslim) using any means, whatsoever”.在我们当今时代，这个词'圣战'，一般被用来暗示“杀对手（非穆斯林）使用任何手段，任何”。 This implication of the term, if seen in the light of the Qur'an as well as the life of the Prophet(P) does not seem to be accurate.这一术语的含义，如果出现在光的古兰经以及作为先知（P）的生活似乎并不准确。

In the following article, which actually forms the Appendix iv of his book, The Preaching of在下面的文章，这实际上构成了他的书附录IV中，宣扬 Islam 伊斯兰教 , Sir Thomas W. Arnold has defended with extraordinary talent the thesis that the basic meaning of “jihad”, is: “the using or exerting one's utmost power, effort, endeavor or ability, in contending with an object of disapprobation”, and that primarily the word bears no reference to war or fighting, much less to fighting against unbelievers or forcible conversion of them, but derives its particular application from the context only. ，托马斯爵士总统阿诺德辩护以非凡的才华论断的基本涵义“圣战”，是：“使用或施加自己的最大力量，努力，努力和能力，在涉及非难”对象抗衡，而主要是词不承担任何战争或战斗的参考，更不要说他们对信教或强行转换战斗，但来自其特定的范围内唯一的应用。 Sir Thomas Arnold accomplishes this by collecting and carefully examining all those Qur'anic verses where the word jih?d or its other forms have been used.托马斯爵士阿诺德完成收集，仔细地研究所有这些古兰经经文在这个词日报？D或其它形式被使用。 He rightly concludes that it is due to the later Muslim legalists and commentators that jihad came to be interpreted as a religious war waged against unbelievers, but such a doctrine is wholly unauthorized by the Qur'an.他正确地得出结论，这是因为后来穆斯林法家和评论家的圣战后来被解释为宗教战争发动信教，但这种理论完全是未经授权的古兰经。

Sir Thomas W. Arnold was one of the leading orientalists of the early 20th century who also taught philosophy and Islamic studies in the Indian sub-continent.托马斯爵士总统阿诺德是在20世纪初谁也教哲学和印度次大陆东方伊斯兰研究的领导之一。 He was also the teacher of the famous poet-philosopher他也是著名的诗人，哲学家教师 Muhammad穆罕默德 Iqbal.伊克巴尔。 His other books, besides the one mentioned above, are: Painting in Islam.他的其他书籍上面，除了提到的是： 画伊斯兰教。 A Study of the Place of Pictorial Art in Muslim Culture , Oxford, 1928; and The Legacy of Islam (with Alfred Guillaume), Oxford, 1931. 1928年的研究图案艺术中的地位的穆斯林文化 ，牛津; 与伊斯兰遗产 （与阿尔弗雷德纪尧姆），牛津大学，1931年。

“Jihad”, By Sir Thomas W. Arnold “圣战”，爵士托马斯W ·阿诺德

Any account of Muslim missionary activity would be incomplete without some mention of the Jihad, or religious war, as the word is commonly translated, if only for the fact that the faith of Islam is commonly said to have been propagated by the sword and the typical Muslim missionary is represented as a warrior with a sword in one hand and the Qur'?n in the other, offering to the unbelievers the choice between the two.任何穆斯林传教活动的帐户，如未一些圣战，或宗教战争提到，因为这个词通常翻译如果只为一个事实，即伊斯兰教的信仰，通常说已经用剑和典型宣传穆斯林传教士是一个用剑在一方面和古兰经'？在另一方面，提供给不信之间的两个选择ñ战士代表。

How inadequate is such an account of the spread of Islam may be judged from the preceding pages[1]; it remains now to see whether the teaching of the Qur'?n authorizes forced conversion and exhorts the believer to an armed and militant propaganda, in fact whether Islam has been missionary despite itself.如何这样一个不足是对伊斯兰教的传播可能会从帐户上页[1]来判断，它现在是否仍对教学的古兰经'？ñ授权被迫转换和劝告信徒武装和激进的宣传，事实上，尽管伊斯兰是否已被自己传教士。 There are no passages to be found in the Qur'?n that in any way enjoin forcible conversion, and many that on the contrary limit propagandist efforts to preaching and persuasion.有没有在古兰经'？ñ发现通道，在任何方式禁止强行转换，和许多相反的限制宣传员努力说教和劝导。 It has further been maintained that no passage in the Qur'?n authorizes unprovoked attacks on unbelievers[2], and that, in accordance with such teaching; all the wars of Muhammad were defensive.有人更认为，没有通过的古兰经'？ñ授权无故不信的攻击[2]，而在这种教学根据，所有的战争是防御性的穆罕默德。

It is further maintained that the common, popular meaning of 'warfare against unbelievers' attached to the word Jihad,它进一步认为，这个共同的'流行意义战争对信教'附加到Word圣战，

[1] ie, throughout the book. [1]也就是说，在整个图书。 For instance p.例如山口 5, fn 1: 5，脚注1：

“This misinterpretation of the Muslim wars of conquest has arisen from the assumption that wars waged for the extension of Muslim domination over the lands of the unbelievers implied that the aim in view was their conversion.” “这种误解征服穆斯林的战争出现了，战争的假设为穆斯林统治以上的信教的土地扩展发动暗示，鉴于他们的目的是转换。”

[2] Maulvi Cheragh Ali, A Critical Exposition of the Popular Jihad (Calcutta, 1885) showing that all the wars of Muhammad were defensive; and that aggressive war, or compulsory conversion, is not allowed in the Qur'an. [2]毛尔维Cheragh阿里，一个大众圣战组织（加尔各答，1885年）关键博览会显示，所有的战争是防御性的穆罕默德，以及那场侵略战争，或强制转换，是不允许的古兰经。

“No precept is to be found in the Kuran which, taken with the context, can justify unprovoked war.” (EW Lane, The Manners and Customs of the Modern Egyptians, 5th Ed., London, 1860, p. 93). “没有戒律，是要在其中，与上下文采取库伦发现，可以证明无端战争。”（东西向里的方式和现代埃及人，第5版海关。，伦敦，1860年，第93页）。

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is post-Qur'anic, and that the passages in which this word or any of the derivates from the same root occur, should be translated in accordance with the primitive meaning.是后古兰经，而通道中，这个词或来自同一根源的衍生物的发生，应根据翻译的原始意义。

The meaning of the simple verb “jahada” is “to strive, labor, toil; to exert oneself; to be diligent or studious; to take plans:” it is applied to exertion in any kind of affair, even the churning of butter or the eating of food, — in the IVth form “ajhada,” — also to swearing, and (in the case of things) to their becoming much and spreading; the VIIIth form, “ijtahada,” denotes “to take pains to form a right judgment,” and the noun of action from the same form, — “ijtihad” — a lawyer's exerting the faculties of the mind to the utmost for the purpose of forming an opinion in a case of law, respecting a doubtful and difficult point.在简单的动词，意为“扎赫达”是“努力，劳动，辛劳;施加自己;要勤奋或用功;采取计划：”这是适用于任何事情实物消耗，甚至黄油或搅拌食物吃， - 在IVth形式“ajhada，” - 也宣誓就职，并（在事物的情况下）他们成为许多和蔓延;的VIIIth形式，“ijtahada，”表示“采取着力形成正确的判断“，并从相同的形式名词行动， - ”伊智提哈德“ - 一个律师的施展心灵系到该形成一个法律案件提出意见的目的至上，尊重可疑和难点。

The meaning of the noun of action, “jihad,” is: “the using or exerting one's utmost power, effort, endeavor or ability, in contending with an object of disapprobation”, and it is obvious from the above account of the various meanings of different forms that the root assumes, that primarily the word bears no reference to war or fighting, much less to fighting against unbelievers or forcible conversion of them, but derives it particular application from the context only.该行动的名词，意思是“圣战”是：“使用或施加自己的最大力量，努力，努力和能力，在涉及非难”对象抗衡，这是明显的从各种意义上面的帐户该根假设，即主要是词不承担任何战争或战斗的参考，更不要说他们对信教或强行转换战斗不同的形式，但它派生从上下文特定的应用只。

In the following passages it is proposed to give all the passages in which jihad or any other derivatives from the same root occur, arranging the passages in chronological order:在下面的段落是按时间顺序，提出让所有的通道中，从圣战衍生物或任何其他同根发生在通道，安排：

?If We willed, We could raise up a warner in every village. ？如果我们有决心，我们提出了一个可以在每个村庄华纳。 So obey not the disbelievers, but strive against them herewith with a great endeavor [Jahid-hum bih?因此，不听从我不信，但对他们的努力现将与一个伟大的事业[Jahid -嗡嗡声波黑？ Jih?dan kab?ran]?日报？丹三甲？跑]？ [25:51?52] (Pickthal's translation) [25:51？52]（Pickthal的的翻译）

The reference is here clearly to preaching, as these verses were revealed in Mecca, and to translate 'Jihadan', “warfare” is as absurd as it is illegitimate.这里所指的是清楚地说教，因为这些诗句揭示了在麦加，并翻译'Jihadan'，“战争”是荒谬的，因为它是非法的。

“Whoso after he hath believed in God denieth Him, if he were forced to it and it his heart remain steadfast in the faith, (shall be guiltless)…” [16:106] “任何名副其实后，他相信上帝上帝denieth他，如果他被强迫它和它的心留在他的信念是坚定的，（应是无罪）...”[16:106]

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“Then to those, who, after their trials, fled their country and strove [ jahadu ] and endured with patience, verily thy Lord will afterwards be forgiving, gracious.” [16:110] “那么这些，谁，他们的审判后，逃离自己的国家，努力[jahadu]和耐心忍受了，你的主会实实在在事后要宽容，仁慈。”[16:110]

Verse 106 is said to refer to the tortures inflicted on some of the converts, and verse 110 to the flight into Abyssinia; the jihad of these persons, therefore, was the great exertions and toils they had to make through persecution and exile.新诗106据说是指对某些产品的转换造成的折磨，和110节的阿比西尼亚飞行订立; 圣战这些人，因此，是伟大的活动，并劳苦，使他们通过迫害和放逐。

“And whosoever striveth [ jihada ], striveth [ yujahidu ] only for himself, for lo! “谁要是力争胜[jihada]，力争胜只为自己[yujahidu]，为罗！ Allah is altogether Independent of (His) creatures.” [29:6] (Pickthal's translation)安拉是完全的（他）的动物独立。“[29:6]（Pickthal的的翻译）

“Moreover we have enjoined on man to show kindness to parents; but if they strive [jahada] with thee in order that thou that with Me of which thou hast no knowledge, then obey them not.” [31:14?15] “此外，我们已责成对人表现出善良的父母，但如果他们努力[以便扎赫达]与你，因为你与我对你所不知道，然后听从他们不要。”[31:14？15]

“And those who have striven [have exerted themselves; jahadu ] for Us, in Our path will We surely guide: for verily God is with those who do righteous deeds.” [29:69] “那些谁一直在努力[施加了自己，为我们jahadu]，在我们的道路，我们一定会指南：为神事，这是实实在在的与那些谁做正义的事。”[同在一起]

“And they have sworn by God with their most strenuous [ jahada ] oath” [6:109] “他们有”上帝发誓用自己最艰苦的[ 扎赫达 ]宣誓[6:109]

“And they swore by Allah with the strongest [ jihada ] of their oaths” [35:42] (MH Shakir's translation) “他们通过与真主发誓最强宣誓”[jihada]的[35:42]（晚上沙基尔的翻译）

“Lo! “罗！ those who believe, and those who emigrate (to escape the persecution) and strive [exert themselves, jahadu ] in the way of Allah, these have hope of Allah's mercy.那些谁相信，如果谁移民（以躲避迫害）努力[施加自己的方式真主，在jahadu]，这些都希望真主怜悯的。 Allah is Forgiving, Merciful.” [2:218] (Pickthal's translation)真主是宽恕，仁慈的。“[2:218]（Pickthal的的翻译）

?Lo! ？罗！ those who believed and left their homes and strove [ jahadu ] with their wealth and their lives for the cause of Allah, and those who took them in and helped them: these are protecting friends one of another… Those who believed and left their homes and strove [ jahadu ] for the cause of Allah, and those who took them in and helped them — these are the believers in truth.那些谁相信，离开他们的家园和努力的事业真主[jahadu]与对他们的财富和他们的生活，和那些谁把他们在帮助他们：这是另一种保护的一个朋友...那些谁相信，离开他们的家园和努力造成真主[jahadu的]的，如果谁把他们在帮助他们-这是在真理的信徒。 For them is pardon, and bountiful provision.?对他们来说是原谅，和丰富多样的规定。？ [8:72, 74] (Pickthal's translation) [8:72，74]（Pickthal的的翻译）

“And those who afterwards believed and left their homes and strove [exerted themselves, jahadu ] along with you, they are of you” [8:75] (Pickthal's translation) “那些谁后认为，离开他们的家园，你努力[施加自己，jahadu]一起，你是他们的”[8:75]（Pickthal的的翻译）

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“Lo! “罗！ those who turn back after the guidance hath been manifested unto them, Satan hath seduced them.那些谁被打开后，对他们表现的指导祂所回来，撒但诱惑他们。 Think these men of diseased hearts, that God will not bring other their malice to light?想想这些人患病的心中，上帝不会带来其他的恶意曝光？

And We will surely test you, until We know those who have striven ( mujahidin ) and those who have been patient among you; and We will test the reports of you.而且我们一定会考验你，直到我们知道那些谁一直在努力（ 圣战者 ）和那些谁被你病人之间，以及我们将考验你的报告。

Verily those who believe not, and turn others from the way of God, and separate themselves from the Apostle after that the guidance hath been clearly shown them, shall in no way injure God: but their works shall He bring to naught.” (47:25, 31, 32).诚然那些谁不信，把上帝的方式从其他人，之后作过明确的指导意见显示他们分别从自己的使徒，不得以任何方式伤害上帝：但他们的作品将他带来化为乌有。“（47 ：25，31，32）。

“Do you think that ye could enter Paradise without God's taking knowledge of those among you who have striven (exerted yourselves, jahadu ) and have been patient?” (3:142). “你认为你们可以进入天堂没有上帝的同时jahadu知识之间的你谁一直在努力（施加自己，），并已病人？”（3:142）。

“Believe in God and His Apostle, and strive (exert yourselves, mujahidina ) in the way of God with your property and your persons.” (61:11). “相信上帝和他的使徒，努力（施加自己，mujahidina）在神的方式与您的财产和你的人。”（61:11）。

“Those believers who sit at home free from trouble and those who strive (exert themselves, mujahidina ) in the way of God with their property and their persons, are not equal. “这些信徒谁坐在家里摆脱麻烦和那些谁努力（施加自己，mujahidina）人员及其财产的方式与神，不是平等的。 God has assigned to those who strive (exert themselves, mujahidina ) with their property and their persons a rank above those who sit at homes.上帝派到这些谁努力（施加自己，mujahidina）与他们的财产和家园的人一职级以上那些在谁坐。 Goodly promises hath God made to all: but God hath assigned to those who strive (exert themselves, mujahidina ) a rich recompense above those who sit at home.” (4:95).优美的承诺上帝上帝创造了一切：但神已经分配给那些谁努力（施加自己，mujahidina）在国内的富人报答那些谁坐在上面。“（4:95）。

“And they swore by God with their most strenuous ( jahda ) oath.” (24:53). “他们发誓上帝与他们最艰苦的（jahda）宣誓。”（24:53）。

“O you who believe! “啊，谁相信你！ bow down and prostrate yourselves and serve your Lord, and do good that you may succeed.俯伏叩头自己和你们的主服务，并做好事，你可能会成功。

And strive in the Lord (exert yourselves — jihdu in God), as it behoveth you to do for Him.并力争在主（施加自己-在上帝jihdu），因为它behoveth你为他做。 He hath elected you, and hath not laid on you any hardship in religion, the faith of your father Abraham.” (22:77?78).祂所选出你，对你就没有任何宗教奠定困难，你的父亲亚伯拉罕的信心。“（22:77？78）。

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“O Prophet! “啊，先知！ strive hard ( jahidi ) against the unbelievers and the hypocrites, and be strict towards them; and their abode is hell; and evil is the resort.” (66:9).努力奋斗（jahidi）对信教和伪君子，并且对他们严格，他们的居留权是地狱，善恶，是旅游胜地。“（66:9）。

As Muhammad never fought with the munafiqun or hypocrites, we cannot translate jihad as “making war”: the feeling that guided his conduct towards them is rather indicated in 33:48;由于穆罕默德从未伪君子与munafiqun或打，我们不能转化圣战视为“战争”：他的感觉是指导对他们进行比较表明在33:48;

“Obey not the infidels and hypocrites and take no heed of their evil entreating, and put thy trust in God, for God is a sufficient guardian.” “不听从异教徒和伪君子和没有听取他们的邪恶的恳求，把你的信任上帝，上帝是一个足够的监护人。”

Accordingly the verse (66:9) is taken to mean:因此，诗（66:9）一词是指：

“Exert thyself in preaching to, and remonstrating with, the unbelievers, and hypocrites, and be strict towards them, — ie, be not smooth with them or be beguiled by them).”[1] “发挥你自己的说教，并与谏言，不信，和伪君子，并且对他们严格， - 也就是说，他们是不光滑，或由他们引诱）。”[1]

“O you who believe! “啊，谁相信你！ do not take My enemy and your enemy for friends: would you offer them love while they deny what has come to you of the truth, driving out the Messenger and yourselves because you believe in God, your Lord?不要把我的敌人和你的朋友的敌人：爱你会向他们提供什么，而他们否认的事实已经给你驾驶了Messenger和自己，因为你相信上帝，你的主？ If you go forth struggling hard in My path ( jihadan ) and seeking My pleasure, would you manifest love to them?如果你去提出在我的努力奋斗jihadan路径（）和寻求我的乐趣，你会明显的爱给他们？ And I know what you conceal and what you manifest; and whoever of you does this, he indeed has gone astray from the straight path.” (60:1).而且我知道你和你隐瞒明显;和谁对你这样做，他确实已经从正道的歧途。“（60:1）。

“The believers are only those who believe in God and His Messenger then they doubt not and strive ( jahadu ) with their property and their persons in the way of God; they are the truthful ones.” (49:15). “信徒只有那些谁相信上帝和他的使者，他们没有怀疑，然后努力地神（jahadu）与人在他们的财产和他们的，他们是真实的。”（49:15）。

“Think ye that ye shall be forsaken, and that God doth not yet know those among you who strive (exert themselves, jahadu ) and take none for their intimate friends besides God and His Apostle and the faithful?' “你们以为你们要抛弃，上帝凸现争取那些还不知道你们中间谁（施加自己，jahadu），并没有为他们的亲密朋友，除了上帝和他的使徒和信徒？' (9:16). （09:16）。

“Do ye make the giving of drink to pilgrims, or the maintenance of the Sacred Mosque, equal to (the pious service of) those who believe in God and the Last Day, and striveth ( jahada ) in the path of God? “难道你们做的饮料赠送给朝圣者，或认为保养圣清真寺，等于（虔诚的服务）的上帝，谁的最后一天，并力争胜（ 扎赫达 ）在神的道路呢？ They are not equal before God: and God guideth not the unjust.他们不是上帝面前人人平等：16：不和上帝的不公平。

Those who believed and fled (their homes), and strove ( jahadu ) in God's way with their property and their persons, are much higher in rank with God; and those are they who are the achievers (of their objects).” (9:19?20).这些谁相信并逃离上帝的方式与他们的财产和人身（家园），努力（jahadu），但仍排名高于与神，这些都是他们谁是成绩（他们的对象）。“（9 ：19？20）。

[1] Chiragh Ali, p. [1]明灯阿里，第 186 186

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“Say: If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than God and His Messenger and striving (jih?din) in His path, then wait till God brings about His command: and God does not guide the transgressing people.” (9:24). “我说：如果你父亲和你儿子和你的兄弟和你的队友和你的亲属和财产你已经获得，以及贸易，你的恐惧和住房一样散漫，你，你是不是要亲神和他的使者，努力（日报？声）在他的路径，然后等到上帝对他的命令使：和上帝不指导逾越的人。“（09:24）。

“March ye forth, the light and heavy armed, and strive ( jahadu ) with your property and your persons on the path of God? “你们提出的3月，在轻型和重型武装，努力（jahadu神）与您的财产路径和你的人呢？ (9:41) （9:41）

“Those who believe in God and the Last Day will not ask leave of thee to be excused from striving ( yujahidu ) with their property and their persons? “谁相信上帝和末日不会问你要离开的人免于财产和他们的努力（yujahidu）用自己的？ (9:44) （9:44）

“They who were left in their homes were delighted (to stay) behind God's Apostle and were averse from striving ( yujahidu ) with their property and their persons in the path of God and said, 'March not out in the heat.'” (9:81) “他们谁是家留在他们很高兴（留）背后的神的使徒，被热厌恶从出在努力（yujahidu）3月不符合他们的财产和人身的路径上帝说，'。'”（ 9:81）

“Moreover when a Surah is sent down with “Believe in God and strive (exert yourselves, ` jahidu ') in company with His Apostle,” those of them who are possessed of riches demanded exemption and said, “Allow us to be with those who sit at home.”" (9:86) “此外，当一个Surah发送了以”相信上帝和努力（施加自己，'jahidu'）在公司与他的使徒，“财富那些他们谁拥有的是要求豁免，说：”请允许我们与这些谁坐在家里。“”（9:86）

“But the Apostle, and those who believe with him, strove (exerted themselves, ` jihadu ') with their property and persons: for them are (all) good things: and it is they who will prosper.” (9:88) “但是，使徒，和那些谁相信他的，努力（施加自己，'jihadu'）与他们的财产和人员：他们是（所有）好东西：它是谁，他们还会继续繁荣。”（9:88）

The 9th Surah, from which the last nine verses have been quoted, was revealed at the end of the ninth year of the Hijrah when the Meccans had violated the truce of Hudaybiyah and attacked the Banu Khuza`ah, who were in alliance with Muhammad:第九届Surah，从去年9诗句而被引用，在被揭发在迁徙的第九个年头结束时，Meccans侵犯了Hudaybiyah休战和攻击巴努Khuza`啊，谁与穆罕默德的联盟是：

“Will ye not do battle with a people who have broken their covenant and aimed to expel your Apostle and attacked you first?” (9:13) “难道你们不会做一个谁也打破了他们的公约，旨在驱逐你的使徒和攻击你的第一批人的战斗？”（9:13）

The timely submission of Mecca however removed the necessity of this retaliation, which was to have been made after the expiration of the four sacred months (9:5).及时提交的麦加但是取消了这一报复，这是已后，四（9:5）的神圣个月届满时提出的必要性。

In this case, fighting in defense of their aggrieved allies would naturally be implied in jih?d, though forming no essential part of its meaning; and we can thus在这种情况下，战斗在其盟国的不满防御自然会在日报暗示？天，虽然没有形成其含义的重要组成部分，因此，我们可以

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understand how jihad came in later times to be interpreted as meaning: 'Fighting against unbelievers.')了解圣战在稍后的时间来作的意思：'对异教徒战斗解释。'）

“O ye who believe! “啊，你们谁相信！ Fear God, desire union with Him, and strive (exert yourselves, jahidu ) in His path, it may be that you will attain happiness.” (5:35).敬畏神，他希望与工会，努力，jahidu）在他的路径（施加自己，它可能是您将获得幸福。“（5:35）。

“And the faithful will say, 'Are these they who swore by God their most strenuous (jahada) oath, that they were surely on your side?'” (5:53) “和教友会说，'难道这些他们谁的上帝发誓他们最艰苦的（扎赫达）宣誓，他们就在你身边吧？'”（5:53）

“O ye who believe! “啊，你们谁相信！ if any from among you turn back from his Faith, then God will produce a people whom He will love as they will love Him, lowly with the believers, grievous to the rejecters, they will strive (exert themselves, ' yujahiduna ') in the path of God, and will not fear the blame of the blamer.” (5:54)如果你们中间任何信仰轮到他回来，然后上帝将产生一个人，他一定会喜欢，因为他们爱他，卑微的信徒遭受亏，严重的，他们将努力（施加自己，'yujahiduna'）在上帝的道路，不会害怕的布莱默责任。“（5:54）

It is due to the Muhammadan legalists and commentators that jihad came to be interpreted as a religious war waged against unbelievers, who might be attacked even though they were not the aggressors; but such a doctrine is wholly unauthorized by the Qur'an and can only be extracted there-from by quoting isolated portions of different verses, considered apart from the context and the special circumstances under which they were delivered and to which alone they were held to refer, being in no way intended as positive injunctions for future observance or religious precepts for coming generations.这是因为Muhammadan法家和评论家的圣战后来被解释为宗教战争发动信教，谁可能受到攻击，即使他们不是侵略者，但这样的理论是完全非法的古兰经，只能提取有从引用诗句的不同分离的部分，认为从上下文以及在他们被交付，并举行了，因为只有他们提到，在为未来积极的禁令的遵守或宗教目的绝不是特殊情况外戒律子孙后代。

But though some Muhammadan legalists have maintained the rightfulness of unprovoked war against unbelievers, none (as far as I am aware) have ventured to justify compulsory conversion but have always vindicated for the conquered the right of retaining their own faith on payment of jizyah .但是，尽管一些Muhammadan法家一直保持着对无故不信正当性战争中，没有（据我所知）有谁敢在证明强制转换，但一直jizyah平反了征服的权利对付款保留自己的信仰。