Cherry picked verses - 4:101

The Qur'an at no instance allows fighting or killing of people merely for their belief or fighting those who are inclined towards maintaining peace. Instead, there has always been clear verses commanding to be good to those who do not show enmity towards you or support anyone against you. However, sometimes verses, and at times, parts of verses cited without the complete context provide misleading information to the readers. One such verse is the 101st verse of the fourth chapter, presumed to be declaring all non-Muslims an enemy to Muslims. 

In the course of time, we shall follow our simple approach as usual, of reading the complete verse first and if needed, followed by the verses preceding and those proceeding to get a clearer picture. In doing this we shall eventually realize that we do not even require any outside source to explain the Qur'an and that the Qur'an itself explains all things in clarity. 

"And when you travel throughout the land, there is no blame upon you for shortening the prayer, [especially] if you fear that those who disbelieve may disrupt [or attack] you. Indeed, the disbelievers are ever to you a clear enemy." [Qur'an 4:101]

The last part of the verse is quoted to serve the purpose of misleading the readers, thereby overlooking the actual meaning of the complete verse. The verse begins by shortening the duration of the prayer while a person is travelling. This leniency is given not to cause any difficulty or burden a person while he is travelling.

Furthermore, the Qur'an itself specifies another reason for allowing this. It mentions the possibility of being attacked while in prayer. But why does it say so? Do Muslims generally fear being attacked during their prayer, by those who disbelieve? Of course not. The verse has a context attached to it, a time when two parties are at constant war and the possibilities of being attacked even during the prayers are pretty high. And such disbelievers who attack Muslims even during the prayer are declared a clear enemy.

In order to get a more vivid image, let us now read the next verse which describes in further detail the kind of situation that prevailed and the precaution the Qur'an commanded the Muslims to take.

"And when you are among them and lead them in prayer, let a group of them stand [in prayer] with you and let them carry their arms. And when they have prostrated, let them be [in position] behind you and have the other group come forward which has not [yet] prayed and let them pray with you, taking precaution and carrying their arms. Those who disbelieve wish that you would neglect your weapons and your baggage so they could come down upon you in one [single] attack. But there is no blame upon you, if you are troubled by rain or are ill, for putting down your arms, but take precaution. Indeed, Allah has prepared for the disbelievers a humiliating punishment." [Qur'an 4:104]

This verse lays out the guidelines for praying under such circumstances. It explains how, while one group offers the prayer, the other stands facing the enemy and guarding those praying. Once they have completed praying, both the groups switch their responsibilities and the other group prays as well. Clearly these, in no terms seem to be a normal circumstance to pray under. Both the verses when put together shows how the disbelievers that are being addressed, have been perpetually waiting for an opportunity to attack. Such was their enmity and hate, and those were clearly an open enemy. 

How can then one fit a part of this narrative to be an absolute declaration? Would it be correct to generalize the same for all people? The Qur'an itself presents the whole situation and upon reading it, the context of the complete verse becomes apparent. A wider picture would be to also look upon the verses that enjoin good treatment and adequate behaviour towards every other disbeliever who does not hold any enmity towards you. In fact, the Qur'an does not take such a firm stand only against such disbelievers. It even distinguishes between a true believer and a hypocrite. This establishes the fact that it is our deeds that make us the kind of person we are. And based upon these deeds the Qur'an recognizes and addresses people, reminding us of the outcomes of our own deeds and where they shall lead us to, in the end.