If Anyone Slays a Person (Qur'an 5:32): Difference between revisions

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The Qur'anic verse 5:32 claims that Allah "decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely" (a concept lifted from the Jewish Talmud). The verse is one of the evidences often cited by duaah in the wake of Islamic terrorist attacks and massacres as proof that the Qur'an forbids such senseless slaughter. While there is consensus in Islamic law against the killing of non-combatant women and children and such acts are frequently condemned by traditional scholars, sometimes apologetic claims misquote this particular verse or leave out the context of the entire passage and also its implications in Islamic law for dissidents in an Islamic State who do not want to abide by the strictures of Shari'ah (Islamic Law).

Michael Pregill notes the common ecumenical usage of verse 32 in popular discourse, then observes "But reading the convergence of Mishnah and Qur'an as a specimen of pre-modern ecumenism is clearly anachronistic if we conflate it with or project it onto the historical milieu that the Qur'an was revealed to address. Rather, given the overarching thrust of the surah, we must conclude that the rabbinic precursor has been deliberately appropriated and its major themes strategically reconstrued to propel a more strident, if not openly militant, message."^[1]

Introduction

Many websites^[2]^[3] and public figures^[4] have claimed that the following verse appears in the Qur'an, and that it denounces killing and equates the slaying of one human life to that of genocide against the entirety of mankind.

“If anyone slays a person, it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.”

Qur'an

However, this verse, as above quoted, cannot be found in any printed copy of the Qur'an, translation or otherwise.

Qur'an 5:32

What is actually being presented by apologists and duaah here is a somewhat distorted paraphrasing of the following verse:

On that account: We ordained for the Children of Israel that if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our messengers with clear signs, yet, even after that, many of them continued to commit excesses in the land.

Quran 5:32

Although this verse often cited to the effect that Islam as a religion categorically forbids killing (particularly in the name of the religon), in addition to the entirety of the verse itself it is instructive to look at the verse in context:

And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him]. If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds. Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers." And his soul permitted to him the murder of his brother, so he killed him and became among the losers. Then Allah sent a crow searching in the ground to show him how to hide the disgrace of his brother. He said, "O woe to me! Have I failed to be like this crow and hide the body of my brother?" And he became of the regretful. Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors. Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment, Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful.

Quran 5:27-34

The full passage shows how the quoted portion related to the Qabeel and Habeel (Cain and Abel) cycle in Islam (including details taken from the Talmud, see Parallelism: Sanhedrin 37A). It is also apparent that the passage as a whole calls for the execution and torture of certain people, including those who spread mischief/corruption, a concept about which the Islamic tradition has much to say.

Analysis

Its Context

The preceding verses 5:27-31 talk about the biblical story of Cain and Abel. Abel offered animal sacrifice to Allah and Abel offered crops. Allah liked the animal sacrifice, but he rejected the crops, so Cain got angry and killed Abel ^[5]. Then comes the verse 5:32, beginning with "for that reason" or "on that account" (مِنْ أَجْلِ ذَٰلِكَ, min ajli dhaalika), meaning "for the reason Cain killed Abel" ^[6]. Then the verse describes a decree given to "the Children of Israel" i.e. the Jews who, according to Islam, received an earlier set of scriptures. Incidentally, the Qur'an here is mistakenly referencing a human rabbinical commentary found in the Talmud^[7] as if it had been a decree in the words of Allah.

The next two verses explain how the principle should be applied by Muslims, particularly regarding the caveat about those who cause mischief/corruption ('fasād', which appears both in verse 32 and verse 33 and was an Arabic word defined in dictionaries as corruption, unrighteousness, disorder, disturbance ^[8]). What is often presented as being a purely peaceful message, at the same time includes a warning:

The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful.

Quran 5:33-34

Scope of the principle

The principle in verse 5:32 seems to refer to the killing and saving of not just believers, but any person ('nafsan' نفسا, which means a soul) who is not excluded by the exceptions. Nevertheless, the highly respected Qur'anic exegesis of Ibn Kathir contains evidence that it wasn't universally interpreted in that way, with some hadith narrations that restrict the principle to the killing of a believer, while other narrations use a more general formulation like the Qur'anic verse.

For 5:32 he cites the early Qur'anic commentator and Tabi'un, Sayid ibn Jubayr (who lived at the time of Prophet Muhammad, and was a companion of Aisha):

.....Sa`id bin Jubayr said, "He who allows himself to shed the blood of a Muslim, is like he who allows shedding the blood of all people. He who forbids shedding the blood of one Muslim, is like he who forbids shedding the blood of all people."

Human Beings Should Respect the Sanctity of Other Human Beings
Tafsir Ibn Kathir

He also cites another Tabi'un and commentator of the Qur'an, Mujahid ibn Jabr (a student of Ibn Abbas; a paternal cousin of Muhammad) while commenting on verse 5:32:

In addition, Ibn Jurayj said that Al-A`raj said that Mujahid commented on the Ayah, He who kills a believing soul intentionally, Allah makes the Fire of Hell his abode, He will become angry with him, and curse him, and has prepared a tremendous punishment for him, equal to if he had killed all people, his punishment will still be the same.

Human Beings Should Respect the Sanctity of Other Human Beings
Tafsir Ibn Kathir

Muslim scholars generally consider Mujahid ibn Jabr to be a narrator of the highest reliability.^[9]

On the other hand, Ibn Abbas is also cited by Ibn Kathir for this verse, giving the more general opinion, that it refers to the killing of a "soul that Allah has forbidden killing". Being a companion of Muhammad, Ibn Abbas was present around the time these verses were revealed. Together with Ibn Jabr, he went through the Qur'an thirty times and memorized the meanings.

Uthman is also recorded in Ibn Kathir's tafsir to have paraphrased the verse as applying to all people. This refers to the siege of Uthman's house by a Muslim delegation who had intercepted a letter from him calling for their execution. He convinces an ally not to fight the besiegers by citing verse 5:32.

Al-A`mash and others said that Abu Salih said that Abu Hurayrah said, "I entered on `Uthman when he was under siege in his house and said, `I came to give you my support. Now, it is good to fight (defending you) O Leader of the Faithful!' He said, `O Abu Hurayrah! Does it please you that you kill all people, including me' I said, `No.' He said, `If you kill one man, it is as if you killed all people. Therefore, go back with my permission for you to leave. May you receive your reward and be saved from burden.' So I went back and did not fight.

Human Beings Should Respect the Sanctity of Other Human Beings
Tafsir Ibn Kathir

The Meaning of mischief/corruption (fasād فساد)

The Qur'an describes the punishments for those who "wage war against Allah and his messenger" and strive for "mischief" or "corruption" (fasād فساد) in the Land as execution, crucifixion, the cutting off of hands and feet from opposite sides, or exile from the land:

Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption [fasād فساد] is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment, Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful.

Quran 5:33-34

In his academic article on the topic, Michael Pregill argues that fasād here and in verse 32 is being invoked against the Jews and that in Medinan passages, the scope of the word expands beyond the unfaithful peoples of the past to now being strongly associated with the Jews as a proximate threat to Muhammad and the community.^[1]

Traditionally, other groups are identified as the target in hadiths, tafsirs, and even other Qur'an verses. The polytheists were among those described by the clauses "those who wage war against Allah and his messenger, and strive with might and main for mischief through the land". A hadith graded hasan by al-Albani in Sunan Abu Dawud states:

Narrated Abdullah ibn Abbas: The verse "The punishment of those who wage war against Allah and His Apostle, and strive with might and main for mischief through the land is execution, or crucifixion, or the cutting off of hands and feet from opposite side or exile from the land...most merciful" was revealed about polytheists. If any of them repents before they are arrested, it does not prevent from inflicting on him the prescribed punishment which he deserves.

Sunan Abu Dawud 38:4359

The classical tafsirs for verses 5:32-33 provide wide definitions and examples of what is meant by "war against Allah and his messenger" and "mischief", as well as pointing to a specific incident of murder narrated in sahih hadiths.

Retribution for murder is one of the caveats in verse 5:32 for which the peaceful principle does not apply. Some of the punishments prescribed in verse 5:33 are ordered by Muhammad after the following murder incident narrated in sahih hadiths and cited in earlier tafsirs in reference to these verses:

Narrated Abu Qilaba: Anas said, "Some people of `Ukl or `Uraina tribe came to Medina and its climate did not suit them. So the Prophet (ﷺ) ordered them to go to the herd of (Milch) camels and to drink their milk and urine (as a medicine). So they went as directed and after they became healthy, they killed the shepherd of the Prophet and drove away all the camels. The news reached the Prophet (ﷺ) early in the morning and he sent (men) in their pursuit and they were captured and brought at noon. He then ordered to cut their hands and feet (and it was done), and their eyes were branded with heated pieces of iron, They were put in 'Al-Harra' and when they asked for water, no water was given to them." Abu Qilaba said, "Those people committed theft and murder, became infidels after embracing Islam and fought against Allah and His Apostle."

Sahih Bukhari 1:4:234

In al-Suyuti's Tafsir al-Jalalayn, the following commentary is found in relation to this incident and Qur'an verse 5:33:

The following was revealed when the ‘Arniyyūn came to Medina suffering from some illness and the Prophet s gave them permission to go and drink from the camels’ urine and milk. Once they felt well they slew the Prophet’s shepherd and stole the herd of camels Truly the only requital of those who fight against God and His Messenger by fighting against Muslims and hasten about the earth to do corruption there by waylaying is that they shall be slaughtered or crucified or have their hands and feet cut off on opposite sides that is their right hands and left feet or be banished from the land the aw ‘or’ is used to indicate the separate application of each of the cases listed; thus death is for those that have only killed; crucifixion is for those that have killed and stolen property; the cutting off of limbs on opposite sides is for those that have stolen property but have not killed; while banishment is for those that pose a threat — this was stated by Ibn ‘Abbās and is the opinion of al-Shāfi‘ī; the more sound of his al-Shāfi‘ī’s two opinions is that crucifixion should be for three days after the death of the killer or it is also said shortly before he is killed; with banishment are included similar punishments such as imprisonment and the like. That mentioned requital is a degradation a humiliation for them in this world; and in the Hereafter theirs will be a great chastisement namely the chastisement of the Fire.

Tafsir al-Jalalayn on verse 5:33

Besides this specific incident, the classical tafsirs interpret mischief/corruption (the Arabic word fasād in verses 5:32 and 33) and even "waging war on Allah and his Messenger" in an alarmingly wide manner. In Ibn Kathir's tafsir, the definition of fasād according to Islam is explained in the context of Quran 2:11:

("Do not make mischief on the earth"), that is disbelief and acts of disobedience. Abu Ja`far said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that Allah's statement, (And when it is said to them: "Do not make mischief on the earth,"), means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah)." Ar-Rabi` bin Anas and Qatadah said similarly.

In relation to verse 5:33 Ibn Kathir says:

(The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land.) `Wage war' mentioned here means, oppose and contradict, and it includes disbelief, blocking roads and spreading fear in the fairways. Mischief in the land refers to various types of evil.

Tafsir Ibn Kathir on verse 5:33

In the Tafsir attributed to Ibn Abbas (true date and author unknown):

(For that) because Cain wrongfully killed Abel (cause We decreed for the Children of Israel) in the Torah (that whosoever killeth a human being for other than man slaughter) i.e. premeditatedly (or corruption in the earth) or because of idolatry, (it shall be as if be had killed all mankind)

Tafsir Ibn Abbas on verse 5:32

In Tafsir al-Jalalayn, al-Suyuti gives the following commentary in relation to Qur'an verse 5:32. It covers much broader categories of people than the commentary regarding the specific punishments in 5:33 quoted from it above:

Because of that, which Cain did, We decreed for the Children of Israel that whoever slays a soul for other than a soul, slain, or for, other than, corruption, committed, in the land, in the way of unbelief, fornication or waylaying and the like, it shall be as if he had slain mankind altogether; and whoever saves the life of one, by refraining from slaying, it shall be as if he had saved the life of all mankind — Ibn ‘Abbās said [that the above is meant] in the sense of violating and protecting its [a soul’s] sanctity [respectively]. Our messengers have already come to them, that is, to the Children of Israel, with clear proofs, miracles, but after that many of them still commit excesses in the land, overstepping the bounds through disbelief, killing and the like.

Tafsir al-Jalalayn on verse 5:32

These broader definitions found in some major classical tafsirs seem intended to accommodate the Islamic death penalties for married adulterers and apostates found in hadiths. At the same time, a broader understanding of what constitutes 'mischief/corruption' in Islam is found even within the Qur'an, whether or not this was the intention in verses 5:32 and 33. See verse 3:63, for example, where those who merely dispute Islam are mischief makers:

The Truth (comes) from Allah alone; so be not of those who doubt. If any one disputes in this matter with thee, now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!" This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise. But if they turn back, Allah hath full knowledge of those who do mischief.

Quran 3:60-63

According to Shaykh Yusuf al-Qaradawi, perhaps the world's most quoted independent Islamic jurist:

Surah al-Ma'idah (5:33) says: "The punishment of those who wage war against Allah and His apostle is that they should be murdered or crucified." According to Abi Kulaba's narration this verse means the apostates. And many hadiths, not only one or two, but many, narrated by a number of Muhammad's companions state that any apostate should be killed.

So what is first offered as the height of moral teachings found in the Qur'an, was generally understood by traditional scholars as compatible with an array of violent and intolerant practices.

Modernist Islamic scholars on the other hand argue that verses such as Quran 5:64 in the same surah link corruption (fasād) in the land with warfare, Quran 7:85-86 links it with ambushes, while Quran 8:73 and Quran 89:11-12 links it with oppression.

The Worth of a Non-Believer

According to sahih hadith, Muhammad said the life of a non-Muslim is not sacred:

Narrated Anas bin Malik:

Allah's Apostle said, "I have been ordered to fight the people till they say: 'None has the right to be worshipped but Allah.' And if they say so, pray like our prayers, face our Qibla and slaughter as we slaughter, then their blood and property will be sacred to us and we will not interfere with them except legally and their reckoning will be with Allah." Narrated Maimun ibn Siyah that he asked Anas bin Malik,

"O Abu Hamza! What makes the life and property of a person sacred?" He replied, "Whoever says, 'None has the right to be worshipped but Allah', faces our Qibla during the prayers, prays like us and eats our slaughtered animal, then he is a Muslim, and has got the same rights and obligations as other Muslims have."

Sahih Bukhari 1:8:387, See Also: Sahih Bukhari 1:2:24

The prominent scholar Ibn Taymiyyah (d. 1328 CE) regarded Muhammad's command in the above hadith as applying to those who fought against the Muslims.

Muhammad also gave the verdict (fatwa) that a Muslim can not be killed for killing a non-Muslim, and this stipulation forms one of the core principles of the laws of the Dhimma.

Narrated Abu Juhaifa: I asked 'Ali "Do you have anything Divine literature besides what is in the Qur'an?" Or, as Uyaina once said, "Apart from what the people have?" 'Ali said, "By Him Who made the grain split (germinate) and created the soul, we have nothing except what is in the Quran and the ability (gift) of understanding Allah's Book which He may endow a man, with and what is written in this sheet of paper." I asked, "What is on this paper?" He replied, "The legal regulations of Diya (Blood-money) and the (ransom for) releasing of the captives, and the judgment that no Muslim should be killed in Qisas (equality in punishment) for killing a Kafir (disbeliever)."

Sahih Bukhari 9:83:50, See Also: Sahih Bukhari 1:3:111, and Sahih Bukhari 4:52:283

The majority of Muslim scholars held this view, while a minority (the Hanafi school of jurisprudence) believed that a Muslim can be killed if he kills a non-Muslim Dhimmi who is under the "protection" of the Islamic community.^[10]^[11]

The lack of Qisas for killing a non-Muslim does not necessarily contradict the principle in Qur'an verse 5:32, and murder of both Muslims and non-Muslims is a punishable crime in predominantly Muslim countries around the world today. At the same time, the death penalty for apostasy still exists on the lawbooks of some of these countries.

Today

In the Islamic world, those who propagate their non-Islamic faiths or publicly criticize Islam are often harassed, imprisoned and even executed by their communities or their governments, under laws against "spreading disorder [mischief] through the land" and apostasy.

External Links

References

↑ ^1.0 ^1.1 Pregill, Michael. The Two Sons of Adam: Rabinnic resonances and scriptural virtuosity in surat al-Ma'idah. Journal of the International Quranic Studies Association. 6 (2021): 167-224 (see pp. 205-207)
↑ Jacob Bender, "Jewish-Muslim Dialogue and the Value of Peace", The American Muslim, July 19, 2007
↑ Arsalan Iftikhar, "Murder has no religion", CNN, November 9, 2009 (refutation to Arsalan Iftikhar's piece: Murder Has A Religion)
↑ "TRANSCRIPT: Remarks of President Obama in Cairo", Fox News, June 4, 2009
↑ Tafsir Al-Jalalayn 5:27
↑ "Because of that which Cain did We decreed for the Children of Israel that whoever slays a soul..." - Tafsir Al-Jalalayn 5:32
↑ Talmud Sanhedrin 37a- "For this reason was man created alone, to teach thee that whosoever destroys a single soul of Israel, scripture imputes [guilt] to him as though he had destroyed a complete world; and whosoever preserves a single soul of Israel, scripture ascribes [merit] to him as though he had preserved a complete world." - It explains why Man was created only 1 (Adam), while animals were created in masses. [1]
↑ فَسَادٍ fasādin - Lane's Lexicon Book I page 2396
↑ "....Mujahid ibn Jabr, Abu al-Hajjaj al-Makhzumi is one of the major commentators of Qur'an among the Tâbi'în and of the highest rank in reliability among hadith narrators (thiqa)...." - Sh. G. F. Haddad - Mujahid (d. 102) - LivingIslam, April 4, 2000.
↑ "Killing a Muslim in punishment for killing a non-Muslim", Islamweb, Fatwa No.92261, August 1, 2006 (archived), http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=92261.
↑ Fatawa: Killing a Muslim for a Non-Muslim - Islamic Science University of Malaysia, November 6, 2003

[Pregill2021-1] 1.0 ^1.1 Pregill, Michael. The Two Sons of Adam: Rabinnic resonances and scriptural virtuosity in surat al-Ma'idah. Journal of the International Quranic Studies Association. 6 (2021): 167-224 (see pp. 205-207)

[2] Jacob Bender, "Jewish-Muslim Dialogue and the Value of Peace", The American Muslim, July 19, 2007

[3] Arsalan Iftikhar, "Murder has no religion", CNN, November 9, 2009 (refutation to Arsalan Iftikhar's piece: Murder Has A Religion)

[4] "TRANSCRIPT: Remarks of President Obama in Cairo", Fox News, June 4, 2009

[5] Tafsir Al-Jalalayn 5:27

[6] "Because of that which Cain did We decreed for the Children of Israel that whoever slays a soul..." - Tafsir Al-Jalalayn 5:32

[7] Talmud Sanhedrin 37a- "For this reason was man created alone, to teach thee that whosoever destroys a single soul of Israel, scripture imputes [guilt] to him as though he had destroyed a complete world; and whosoever preserves a single soul of Israel, scripture ascribes [merit] to him as though he had preserved a complete world." - It explains why Man was created only 1 (Adam), while animals were created in masses. [1]

[8] فَسَادٍ fasādin - Lane's Lexicon Book I page 2396

[9] "....Mujahid ibn Jabr, Abu al-Hajjaj al-Makhzumi is one of the major commentators of Qur'an among the Tâbi'în and of the highest rank in reliability among hadith narrators (thiqa)...." - Sh. G. F. Haddad - Mujahid (d. 102) - LivingIslam, April 4, 2000.

[10] "Killing a Muslim in punishment for killing a non-Muslim", Islamweb, Fatwa No.92261, August 1, 2006 (archived), http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=92261.

[11] Fatawa: Killing a Muslim for a Non-Muslim - Islamic Science University of Malaysia, November 6, 2003

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+{{QualityScore|Lead=3|Structure=4|Content=3|Language=4|References=4}}
 [[File:Quran 5-32.png|290px|right|thumb]]
-This article analyzes the [[Qur'an|Qur'anic]] verse 5:32 and the definition of "[[Mischief]]" in [[Islam]].
+The [[Qur'an|Qur'anic]] verse 5:32 claims that [[Allah]] "decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely" (a concept lifted from the Jewish Talmud). The verse is one of the evidences often cited by [[dawah|duaah]] in the wake of Islamic terrorist attacks and massacres as proof that the Qur'an forbids such senseless slaughter. While there is [[Qur'an,_Hadith_and_Scholars:Offensive_Jihad#Islamic_law_regarding_non-combatants|consensus in Islamic law against the killing of non-combatant women and children]] and such acts are frequently condemned by traditional scholars, sometimes apologetic claims misquote this particular verse or leave out the context of the entire passage and also its implications in Islamic law for dissidents in an Islamic State who do not want to abide by the strictures of [[Shari'ah (Islamic Law)]].
+Michael Pregill notes the common ecumenical usage of verse 32 in popular discourse, then observes "But reading the convergence of Mishnah and Qur'an as a specimen of pre-modern ecumenism is clearly anachronistic if we conflate it with or project it onto the historical milieu that the Qur'an was revealed to address. Rather, given the overarching thrust of the surah, we must conclude that the rabbinic precursor has been deliberately appropriated and its major themes strategically reconstrued to propel a more strident, if not openly militant, message."<ref name="Pregill2021">Pregill, Michael. ''The Two Sons of Adam: Rabinnic resonances and scriptural virtuosity in surat al-Ma'idah.'' Journal of the International Quranic Studies Association. 6 (2021): 167-224 (see pp. 205-207)</ref>
 ==Introduction==
-Many [[websites]]<ref>Jacob Bender, [http://www.theamericanmuslim.org/tam.php/features/print/jewish_muslim_dialogue_and_the_value_of_peace/ "Jewish-Muslim Dialogue and the Value of Peace]", The American Muslim, July 19, 2007</ref><ref>Arsalan Iftikhar, [http://edition.cnn.com/2009/OPINION/11/09/iftikhar.fort.hood/index.html "Murder has no religion"], CNN, November 9, 2009 (refutation to Arsalan Iftikhar's piece: [[Murder Has A Religion]])</ref><ref>[http://wisdomtoday.wordpress.com/2009/06/08/islamophobia/ "Islamophobia"], Wisdom Today, June 8, 2009</ref> and [[Public Figures|public figures]]<ref>Andrew G. Bostom, [{{Reference archive|1=http://www.americanthinker.com/blog/2011/03/keith_ellisons_taqiyya.html|2=2011-03-19}} "Keith Ellison's Taqiyya"], American Thinker, March 13, 2011</ref><ref>[http://www.foxnews.com/politics/2009/06/04/transcript-remarks-president-obama-cairo/ "TRANSCRIPT: Remarks of President Obama in Cairo"], Fox News, June 4, 2009</ref> have claimed that the following verse appears in the Qur'an, and that it denounces killing and equates the slaying of one human life to that of genocide against the entirety of mankind.
+Many websites<ref>Jacob Bender, [http://www.theamericanmuslim.org/tam.php/features/print/jewish_muslim_dialogue_and_the_value_of_peace/ "Jewish-Muslim Dialogue and the Value of Peace]", The American Muslim, July 19, 2007</ref><ref>Arsalan Iftikhar, [http://edition.cnn.com/2009/OPINION/11/09/iftikhar.fort.hood/index.html "Murder has no religion"], CNN, November 9, 2009 (refutation to Arsalan Iftikhar's piece: Murder Has A Religion)</ref> and public figures<ref>[http://www.foxnews.com/politics/2009/06/04/transcript-remarks-president-obama-cairo/ "TRANSCRIPT: Remarks of President Obama in Cairo"], Fox News, June 4, 2009</ref> have claimed that the following verse appears in the Qur'an, and that it denounces killing and equates the slaying of one human life to that of genocide against the entirety of mankind.
 {{Quote|Qur'an|“If anyone slays a person, it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.”}}
-However, this verse cannot be found in any printed copy of the Qur'an, regardless of whether or not it is in the original [[Arabic]] or in one of its many English translations. The reason for this is simple: the verse in question does not exist.
+However, this verse, as above quoted, cannot be found in any printed copy of the Qur'an, translation or otherwise.
 ===Qur'an 5:32===
-What is actually presented by apologists is a distorted, out-of-context and misleading paraphrasing of the following verse:
+What is actually being presented by apologists and [[Dawah|duaah]] here is a somewhat distorted paraphrasing of the following verse:
 {{Quote|{{Quran|5|32}}|On that account: We ordained for the Children of Israel that if any one slew a person '''- unless it be for murder or for spreading mischief in the land -''' it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people. Then although there came to them Our messengers with clear signs, yet, even after that, many of them continued to commit excesses in the land.}}
+Although this verse often cited to the effect that Islam as a religion categorically forbids killing (particularly in the name of the religon), in addition to the entirety of the verse itself it is instructive to look at the verse in context:
+{{Quote|{{Quran-range|5|27|34}}|And recite to them the story of Adam's two sons, in truth, when they both offered a sacrifice [to Allah], and it was accepted from one of them but was not accepted from the other. Said [the latter], "I will surely kill you." Said [the former], "Indeed, Allah only accepts from the righteous [who fear Him]. If you should raise your hand against me to kill me - I shall not raise my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds. Indeed I want you to obtain [thereby] my sin and your sin so you will be among the companions of the Fire. And that is the recompense of wrongdoers." And his soul permitted to him the murder of his brother, so he killed him and became among the losers. Then Allah sent a crow searching in the ground to show him how to hide the disgrace of his brother. He said, "O woe to me! Have I failed to be like this crow and hide the body of my brother?" And he became of the regretful. Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land - it is as if he had slain mankind entirely. And whoever saves one - it is as if he had saved mankind entirely. And our messengers had certainly come to them with clear proofs. Then indeed many of them, [even] after that, throughout the land, were transgressors. Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment, Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful.}}
+The full passage shows how the quoted portion related to the Qabeel and Habeel (Cain and Abel) cycle in Islam (including details taken from the Talmud, see [[Parallelism_Between_the_Qur'an_and_Judeo-Christian_Scriptures#Sanhedrin_37A|Parallelism: Sanhedrin 37A]]). It is also apparent that the passage as a whole calls for the execution and torture of certain people, including those who spread mischief/corruption, a concept about which the Islamic tradition has much to say.
 ==Analysis==
@@ Line 19: / Line 30: @@
 ===Its Context===
-The preceding verses 5:27-31 talk about the Jewish story of Cain and Abel. Abel offered animal sacrifice to Allah and Abel offered crops. Allah liked the animal sacrifice, but he rejected the crops, so Cain got angry and killed Abel <ref>[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=5&tAyahNo=27&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir Al-Jalalayn 5:27]</ref>. Then comes the verse 5:32, beginning with "for that reason" or "on that account" (مِنْ أَجْلِ ذَٰلِكَ, ''min ajli dhaalika''), meaning "for the reason Cain killed Abel" <ref>"Because of that which Cain did We decreed for the Children of Israel that whoever slays a soul..." - [http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir Al-Jalalayn 5:32]</ref>. Then the verse describes a decree given to "the Children of Israel" i.e. the Jews who, according to Islam, received an [[Taurat|earlier set]] of scriptures. Incidentally, the Qur'an here is [[Parallelism:_Sanhedrin_37a|mistakingly]] referencing a very human rabbinical commentary found in the Talmud as if it had been a decree in the words of Allah.
+The preceding verses 5:27-31 talk about the biblical story of Cain and Abel. Abel offered animal sacrifice to Allah and Abel offered crops. Allah liked the animal sacrifice, but he rejected the crops, so Cain got angry and killed Abel <ref>[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=5&tAyahNo=27&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir Al-Jalalayn 5:27]</ref>. Then comes the verse 5:32, beginning with "for that reason" or "on that account" (مِنْ أَجْلِ ذَٰلِكَ, ''min ajli dhaalika''), meaning "for the reason Cain killed Abel" <ref>"Because of that which Cain did We decreed for the Children of Israel that whoever slays a soul..." - [http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir Al-Jalalayn 5:32]</ref>. Then the verse describes a decree given to "the Children of Israel" i.e. the Jews who, according to Islam, received an [[Taurat|earlier set]] of scriptures. Incidentally, the Qur'an here is mistakenly referencing a human [[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature|rabbinical commentary found in the Talmud]]<ref>[http://www.come-and-hear.com/sanhedrin/sanhedrin_37.html Talmud Sanhedrin 37a]- "For this reason was man created alone, to teach thee that whosoever destroys a single soul of Israel, scripture imputes [guilt] to him as though he had destroyed a complete world; and whosoever preserves a single soul of Israel, scripture ascribes [merit] to him as though he had preserved a complete world." - It explains why Man was created only 1 (Adam), while animals were created in masses. [http://www.askmoses.com/en/article/192,2230417/From-where-does-the-saying-Save-a-life-save-a-whole-world-originate.html]</ref> as if it had been a decree in the words of Allah.
-The next two verses explain how the principle should be applied by Muslims, particularly regarding the caveat about those who cause mischief ('fasadin', which also appears in the next verse and was an Arabic word defined in dictionaries as corruption, unrighteousness, disorder, disturbance <ref>فَسَادٍ fasadin - [http://www.studyquran.org/LaneLexicon/Volume6/00000180.pdf Lane's Lexicon] Book I page 2396</ref>). What first appeared on the surface to be a peaceful message, is in actual fact a warning:
+The next two verses explain how the principle should be applied by Muslims, particularly regarding the caveat about those who cause mischief/corruption ('fasād', which appears both in verse 32 and verse 33 and was an Arabic word defined in dictionaries as corruption, unrighteousness, disorder, disturbance <ref>فَسَادٍ fasādin - [http://www.studyquran.org/LaneLexicon/Volume6/00000180.pdf Lane's Lexicon] Book I page 2396</ref>). What is often presented as being a purely peaceful message, at the same time includes a warning:
 {{Quote|{{Quran|5|33-34}}|The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter;  Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful.}}
-===Its Application to Muslims===
+===Scope of the principle===
-The principle in verse 5:32 seems to refer to the killing and saving of not just Muslims, but any person ('nafsan', which means a soul) who is not covered by the exceptions. On the other hand, the highly respected [[Tafsir|Qur'anic exegesis]] of Ibn Kathir contains narrations that cloud the issue somewhat, with some narrations that restrict the principle to the killing of a believer, while other narrations use a more general formulation like the Qur'anic verse.
+The principle in verse 5:32 seems to refer to the killing and saving of not just believers, but any person ('nafsan' نفسا, which means a soul) who is not excluded by the exceptions. Nevertheless, the highly respected [[Tafsir|Qur'anic exegesis]] of Ibn Kathir contains evidence that it wasn't universally interpreted in that way, with some hadith narrations that restrict the principle to the killing of a believer, while other narrations use a more general formulation like the Qur'anic verse.
 For 5:32 he cites the early Qur'anic commentator and [[Tabi'un]], Sayid ibn Jubayr (who lived at the time of Prophet [[Muhammad]], and was a companion of [[Aisha]]):
@@ Line 38: / Line 49: @@
 {{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=786&Itemid=60 Human Beings Should Respect the Sanctity of Other Human Beings]<BR>Tafsir Ibn Kathir|2=In addition, Ibn Jurayj said that Al-A`raj said that Mujahid commented on the Ayah, He who kills a '''believing soul''' intentionally, Allah makes the Fire of Hell his abode, He will become angry with him, and curse him, and has prepared a tremendous punishment for him, equal to if he had killed all people, his punishment will still be the same.}}
-Muslim scholars consider Mujahid ibn Jabr to be a narrator of the highest reliability.<ref>"''....Mujahid ibn Jabr, Abu al-Hajjaj al-Makhzumi is one of the major commentators of Qur'an among the Tâbi'în and of the highest rank in reliability among hadith narrators (thiqa)....''" - Sh. G. F. Haddad - [http://www.livingislam.org/o/mujah_e.html Mujahid (d. 102)] - LivingIslam, April 4, 2000.</ref>
+Muslim scholars generally consider Mujahid ibn Jabr to be a narrator of the highest reliability.<ref>"''....Mujahid ibn Jabr, Abu al-Hajjaj al-Makhzumi is one of the major commentators of Qur'an among the Tâbi'în and of the highest rank in reliability among hadith narrators (thiqa)....''" - Sh. G. F. Haddad - [http://www.livingislam.org/o/mujah_e.html Mujahid (d. 102)] - LivingIslam, April 4, 2000.</ref>
-Ibn Abbas is also cited by ibn Kathir for this verse, saying more generally, that it refers to the killing of a "soul that Allah has forbidden killing". Being a companion of Muhammad, Ibn Abbas was present around the time these verses were revealed. Together with ibn Jabr, he went through the Qur'an thirty times and memorised the meanings.
+On the other hand, Ibn Abbas is also cited by Ibn Kathir for this verse, giving the more general opinion, that it refers to the killing of a "soul that Allah has forbidden killing". Being a companion of Muhammad, Ibn Abbas was present around the time these verses were revealed. Together with Ibn Jabr, he went through the Qur'an thirty times and memorized the meanings.
-Uthman is also reported to have paraphrased the verse in a general way by ibn Kathir. This refers to the [[w:Siege_of_Uthman| siege of Uthman's]] house by a Muslim delegation who had intercepted a letter from him calling for their execution. He convinces an ally not to fight the besiegers by citing verse 5:32.
+Uthman is also recorded in Ibn Kathir's tafsir to have paraphrased the verse as applying to all people. This refers to the [[w:Siege_of_Uthman|siege of Uthman's]] house by a Muslim delegation who had intercepted a letter from him calling for their execution. He convinces an ally not to fight the besiegers by citing verse 5:32.
 {{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=786&Itemid=60 Human Beings Should Respect the Sanctity of Other Human Beings]<BR>Tafsir Ibn Kathir|2=Al-A`mash and others said that Abu Salih said that Abu Hurayrah said, "I entered on `Uthman when he was under siege in his house and said, `I came to give you my support. Now, it is good to fight (defending you) O Leader of the Faithful!' He said, `O Abu Hurayrah! Does it please you that you kill all people, including me' I said, `No.' He said, `If you kill one man, it is as if you killed all people. Therefore, go back with my permission for you to leave. May you receive your reward and be saved from burden.' So I went back and did not fight.'''}}
+===The Meaning of mischief/corruption (fasād فساد)===
-===The Meaning of "Mischief" (fasadin)===
+The Qur'an describes the punishments for those who "wage war against Allah and his messenger" and strive for "mischief" or "corruption" (fasād فساد) in the Land as execution, [[crucifixion]], the [[Amputation|cutting off of hands and feet]] from opposite sides, or exile from the land:
-The Qur'an describes the punishments for those who "wage war against Allah and his messenger" and strive for "mischief" in the Land as execution, [[crucifixion]], the [[Amputation|cutting off of hands and feet]] from opposite sides, or exile from the land. The definitions of these groups is clear from hadiths, tafsirs, and even other Qur'an verses, in which mischief includes such things as disputing Islam.
+{{quote | {{Quran-range|5|33|34}} | Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption [fasād فساد] is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world; and for them in the Hereafter is a great punishment, Except for those who return [repenting] before you apprehend them. And know that Allah is Forgiving and Merciful.}}
-It is fairly obvious that the polytheists were one such group meant by the phrase "those who wage war against Allah and his messenger". A hadith graded hasan by al-Albani in Sunan Abu Dawud confirms this:
+In his academic article on the topic, Michael Pregill argues that fasād here and in verse 32 is being invoked against the Jews and that in Medinan passages, the scope of the word expands beyond the unfaithful peoples of the past to now being strongly associated with the Jews as a proximate threat to Muhammad and the community.<ref name="Pregill2021" />
-{{ quote | {{Abudawud|38|4359}} | Narrated Abdullah ibn Abbas:
+Traditionally, other groups are identified as the target in hadiths, tafsirs, and even other Qur'an verses. The polytheists were among those described by the clauses "those who wage war against Allah and his messenger, and strive with might and main for mischief through the land". A hadith graded hasan by al-Albani in Sunan Abu Dawud states:
+{{quote | {{Abudawud|38|4359}} | Narrated Abdullah ibn Abbas:
 The verse "The punishment of those who wage war against Allah and His Apostle, and strive with might and main for mischief through the land is execution, or crucifixion, or the cutting off of hands and feet from opposite side or exile from the land...most merciful" was revealed about polytheists. If any of them repents before they are arrested, it does not prevent from inflicting on him the prescribed punishment which he deserves. }}
-The tafsirs for verses 5:32-33 provide wide definitions and examples of what is meant by "war against Allah and his messenger" and "mischief", as well as pointing to a specific incident of murder narrated in sahih hadiths.
+The classical tafsirs for verses 5:32-33 provide wide definitions and examples of what is meant by "war against Allah and his messenger" and "mischief", as well as pointing to a specific incident of murder narrated in sahih hadiths.
-Retribution for murder is one of the caveats for which the principle in verse 5:32 does not apply. Some of the punishments prescribed in verse 5:33 are ordered by Muhammad after the following murder incident narrated in sahih hadiths and cited in tafsirs for these verses:
+Retribution for murder is one of the caveats in verse 5:32 for which the peaceful principle does not apply. Some of the punishments prescribed in verse 5:33 are ordered by Muhammad after the following murder incident narrated in sahih hadiths and cited in earlier tafsirs in reference to these verses:
 {{Quote|{{Bukhari|1|4|234}}|Narrated Abu Qilaba:
@@ Line 65: / Line 79: @@
 Anas said, "Some people of `Ukl or `Uraina tribe came to Medina and its climate did not suit them. So the Prophet (ﷺ) ordered them to go to the herd of (Milch) camels and to drink their milk and urine (as a medicine). So they went as directed and after they became healthy, they killed the shepherd of the Prophet and drove away all the camels. The news reached the Prophet (ﷺ) early in the morning and he sent (men) in their pursuit and they were captured and brought at noon. He then ordered to cut their hands and feet (and it was done), and their eyes were branded with heated pieces of iron, They were put in 'Al-Harra' and when they asked for water, no water was given to them." Abu Qilaba said, "Those people committed theft and murder, became infidels after embracing Islam and fought against Allah and His Apostle."}}
-Besides this specific incident, the tafsirs interpret "mischief" in an alarmingly wide manner. In ibn Kathir's tafsir, Qatada, one of Muhammad's companions, explained the definition of "Mischief" according to Islam:
+In al-Suyuti's Tafsir al-Jalalayn, the following commentary is found in relation to this incident and Qur'an verse 5:33:
+{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=5&tAyahNo=33&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn on verse 5:33]|2=The following was revealed when the ‘Arniyyūn came to Medina suffering from some illness and the Prophet s gave them permission to go and drink from the camels’ urine and milk. Once they felt well they slew the Prophet’s shepherd and stole the herd of camels Truly the only requital of those who fight against God and His Messenger by fighting against Muslims and hasten about the earth to do corruption there by waylaying is that they shall be slaughtered or crucified or have their hands and feet cut off on opposite sides that is their right hands and left feet or be banished from the land the aw ‘or’ is used to indicate the separate application of each of the cases listed; thus death is for those that have only killed; crucifixion is for those that have killed and stolen property; the cutting off of limbs on opposite sides is for those that have stolen property but have not killed; while banishment is for those that pose a threat — this was stated by Ibn ‘Abbās and is the opinion of al-Shāfi‘ī; the more sound of his al-Shāfi‘ī’s two opinions is that crucifixion should be for three days after the death of the killer or it is also said shortly before he is killed; with banishment are included similar punishments such as imprisonment and the like. That mentioned requital is a degradation a humiliation for them in this world; and in the Hereafter theirs will be a great chastisement namely the chastisement of the Fire.}}
+Besides this specific incident, the classical tafsirs interpret mischief/corruption (the Arabic word fasād in verses 5:32 and 33) and even "waging war on Allah and his Messenger" in an alarmingly wide manner. In Ibn Kathir's tafsir, the definition of fasād according to Islam is explained in the context of {{Quran|2|11}}:
+{{Quote|[1=http://www.qtafsir.com/index.php?option=com_content&task=view&id=786&Itemid=60 Tafsir Ibn Kathir on verse 2:11]|2=("Do not make mischief on the earth"), that is disbelief and acts of disobedience. Abu Ja`far said that Ar-Rabi` bin Anas said that Abu Al-`Aliyah said that Allah's statement, (And when it is said to them: "Do not make mischief on the earth,"), means, "Do not commit acts of disobedience on the earth. Their mischief is disobeying Allah, because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth. Peace on both the earth and in the heavens is ensured (and earned) through obedience (to Allah)." Ar-Rabi` bin Anas and Qatadah said similarly.}}
+In relation to verse 5:33 Ibn Kathir says:
-{{Quote|[http://www.theholybook.org/content/view/6333/2/ Meaning of Mischief]<BR>Tafsir Ibn Kathir|(And when it is said to them: "Do not make mischief on the earth,"), means, "Do not commit acts of disobedience on the earth. '''Their mischief is disobeying Allah''', because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth.}}
+{{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=786&Itemid=60 Tafsir Ibn Kathir on verse 5:33]|2=(The recompense of those who wage war against Allah and His Messenger and do mischief in the land is only that they shall be killed or crucified or their hands and their feet be cut off on the opposite sides, or be exiled from the land.) `Wage war' mentioned here means, oppose and contradict, and it includes disbelief, blocking roads and spreading fear in the fairways. Mischief in the land refers to various types of evil.}}
-In the Tafsir attributed to ibn Abbas (date and author unknown):
+In the Tafsir attributed to Ibn Abbas (true date and author unknown):
-{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Surah al-Ma'idah, ayah 32]<BR>Tafsir Ibn Abbas|2=(For that) because Cain wrongfully killed Abel (cause We decreed for the Children of Israel) in the Torah (that whosoever killeth a human being for other than man slaughter) i.e. premeditatedly (or '''corruption in the earth''') or '''because of idolatry''', (it shall be as if be had killed all mankind) }}
+{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=2&tTafsirNo=73&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir Ibn Abbas on verse 5:32]|2=(For that) because Cain wrongfully killed Abel (cause We decreed for the Children of Israel) in the Torah (that whosoever killeth a human being for other than man slaughter) i.e. premeditatedly (or '''corruption in the earth''') or '''because of idolatry''', (it shall be as if be had killed all mankind) }}
-In the Tafsir al-Jalalayn, by al-Suyuti, the following commentary is found:
+In Tafsir al-Jalalayn, al-Suyuti gives the following commentary in relation to Qur'an verse 5:32. It covers much broader categories of people than the commentary regarding the specific punishments in 5:33 quoted from it above:
-{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Surah al-Ma'idah, ayah 32]<BR>Tafsir al-Jalalayn|2=Because of that, which Cain did, We decreed for the Children of Israel that whoever slays a soul for other than a soul, slain, or for, other than, corruption, committed, in the land, '''in the way of unbelief''', fornication or waylaying and the like, it shall be as if he had slain mankind altogether; and whoever saves the life of one, by refraining from slaying, it shall be as if he had saved the life of all mankind — Ibn ‘Abbās said [that the above is meant] in the sense of violating and protecting its [a soul’s] sanctity [respectively]. Our messengers have already come to them, that is, to the Children of Israel, with clear proofs, miracles, but after that many of them still commit excesses in the land, '''overstepping the bounds through disbelief''', killing and the like.}}
+{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=5&tAyahNo=32&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn on verse 5:32]|2=Because of that, which Cain did, We decreed for the Children of Israel that whoever slays a soul for other than a soul, slain, or for, other than, corruption, committed, in the land, '''in the way of unbelief''', fornication or waylaying and the like, it shall be as if he had slain mankind altogether; and whoever saves the life of one, by refraining from slaying, it shall be as if he had saved the life of all mankind — Ibn ‘Abbās said [that the above is meant] in the sense of violating and protecting its [a soul’s] sanctity [respectively]. Our messengers have already come to them, that is, to the Children of Israel, with clear proofs, miracles, but after that many of them still commit excesses in the land, '''overstepping the bounds through disbelief''', killing and the like.}}
-This understanding of what constitutes 'mischief' in Islam is confirmed by looking to other verses found within the Qur'an. Verse 3:63, for example, where those who merely dispute Islam are mischief makers:
+These broader definitions found in some major classical tafsirs seem intended to accommodate the Islamic death penalties for married adulterers and apostates found in hadiths. At the same time, a broader understanding of what constitutes 'mischief/corruption' in Islam is found even within the Qur'an, whether or not this was the intention in verses 5:32 and 33. See verse 3:63, for example, where those who merely dispute Islam are mischief makers:
 {{Quote|{{Quran-range|3|60|63}}|The Truth (comes) from Allah alone; so be not of those who doubt. '''If any one disputes in this matter with thee''', now after (full) knowledge Hath come to thee, say: "Come! let us gather together,- our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of Allah on those who lie!" This is the true account: There is no god except Allah; and Allah-He is indeed the Exalted in Power, the Wise. But if they turn back, '''Allah hath full knowledge of those who do mischief.'''}}
-Clearly "mischief" can and does apply to someone who simply refuses to accept and disputes Islam.
+According to Shaykh Yusuf al-Qaradawi, perhaps the world's most quoted independent Islamic jurist:
-According to Shaykh Yusuf al-Qaradawi, the world's most quoted independent Islamic jurist:
+{{Quote||Surah al-Ma'idah (5:33) says: "The punishment of those who wage war against Allah and His apostle is that they should be murdered or crucified." According to Abi Kulaba's narration '''this verse means the apostates.''' And many hadiths, not only one or two, but many, narrated by a number of Muhammad's companions state that '''any apostate should be killed'''. }}
-{{Quote||Surah al-Ma'idah (5:33) says: "The punishment of those who wage war against Allah and His apostle is that they should be murdered or crucified." According to Abi Kulaba's narration '''this verse means the apostates.''' And many hadiths, not only one or two, but many, narrated by a number of Muhammad's companions state that '''any apostate should be killed'''. }}
+So what is first offered as the height of moral teachings found in the Qur'an, was generally understood by traditional scholars as compatible with an array of violent and intolerant practices.
-So what is first offered as the height of moral teachings found in the Qur'an, was widely understood as part of an intolerant call to violence.
+Modernist Islamic scholars on the other hand argue that verses such as {{Quran|5|64}} in the same surah link corruption (fasād) in the land with warfare, {{Quran-range|7|85|86}} links it with ambushes, while {{Quran|8|73}} and {{Quran-range|89|11|12}} links it with oppression.
 ===The Worth of a Non-Believer===
@@ Line 100: / Line 122: @@
 "O Abu Hamza! '''What makes the life and property of a person sacred?" He replied, "Whoever says, 'None has the right to be worshipped but Allah'''', faces our Qibla during the prayers, prays like us and eats our slaughtered animal, then he is a Muslim, and has got the same rights and obligations as other Muslims have."}}
-Furthermore, Muhammad also gave the verdict ([[fatwa]]) that a Muslim can not be killed for killing a non-Muslim.
+The prominent scholar Ibn Taymiyyah (d. 1328 CE) regarded Muhammad's command in the above hadith as applying to those who fought against the Muslims.
+Muhammad also gave the verdict ([[fatwa]]) that a Muslim can not be killed for killing a non-Muslim, and this stipulation forms one of the core principles of the laws of the [[Dhimma]].
 {{Quote|{{Bukhari|9|83|50}}, See Also: {{Bukhari|1|3|111}}, and {{Bukhari|4|52|283}}|Narrated Abu Juhaifa:
@@ Line 106: / Line 130: @@
 I asked 'Ali "Do you have anything Divine literature besides what is in the Qur'an?" Or, as Uyaina once said, "Apart from what the people have?" 'Ali said, "By Him Who made the grain split (germinate) and created the soul, we have nothing except what is in the Quran and the ability (gift) of understanding Allah's Book which He may endow a man, with and what is written in this sheet of paper." I asked, "What is on this paper?" He replied, "The legal regulations of Diya (Blood-money) and the (ransom for) releasing of the captives, and the judgment that no Muslim should be killed in Qisas (equality in punishment) for killing a Kafir (disbeliever)."}}
-The vast majority of Muslim scholars hold this view, while a minority believe that a Muslim can be killed if he kills a non-Muslim [[Dhimmi]] who is under the "protection" of the Islamic community.<ref>{{cite web|url= http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=92261 |title= Killing a Muslim in punishment for killing a non-Muslim|publisher= Islamweb |series= Fatwa No.92261|author= |date= August 1, 2006|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamweb.net%2Femainpage%2Findex.php%3Fpage%3Dshowfatwa%26Option%3DFatwaId%26Id%3D92261+&date=2013-10-26|deadurl=no}}</ref><ref>[http://infad.usim.edu.my/modules.php?op=modload&name=News&file=article&sid=10801 Fatawa: Killing a Muslim for a Non-Muslim] - Islamic Science University of Malaysia, November 6, 2003</ref>
+The majority of Muslim scholars held this view, while a minority (the Hanafi school of jurisprudence) believed that a Muslim can be killed if he kills a non-Muslim [[Dhimmi]] who is under the "protection" of the Islamic community.<ref>{{cite web|url= http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=92261 |title= Killing a Muslim in punishment for killing a non-Muslim|publisher= Islamweb |series= Fatwa No.92261|author= |date= August 1, 2006|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamweb.net%2Femainpage%2Findex.php%3Fpage%3Dshowfatwa%26Option%3DFatwaId%26Id%3D92261+&date=2013-10-26|deadurl=no}}</ref><ref>[http://infad.usim.edu.my/modules.php?op=modload&name=News&file=article&sid=10801 Fatawa: Killing a Muslim for a Non-Muslim] - Islamic Science University of Malaysia, November 6, 2003</ref>
-==Conclusion==
-In this instance, as in [[Misinterpreted Verses |many others]], it is the apologists, not the skeptics, who are misinterpreting verses and quoting them out of context. A simple reading of the verse and those that surround it makes this clear.<ref>See [{{Reference archive|1=http://anartisticatheist.tumblr.com/post/41669861132/skepticalavenger-skapunkbeyond-had-to-reblog|2=2013-01-28}} this] related Tumblr post by the Artistic Atheist for an informative discussion concerning the context of verse 5:32 and verse 3:151 (the "cast terror into the hearts of the unbelievers" verse).</ref>
+The lack of Qisas for killing a non-Muslim does not necessarily contradict the principle in Qur'an verse 5:32, and murder of both Muslims and non-Muslims is a punishable crime in predominantly Muslim countries around the world today. At the same time, the death penalty for apostasy still exists on the lawbooks of some of these countries.
-In the Islamic world, those who propagate their non-Islamic faiths or [[free Speech|publicly criticize Islam]] are often [[persecution of Non-Muslims|harassed, imprisoned and even executed]] by their communities or their governments, under laws against "spreading disorder [mischief] through the land" and [[Islam and Apostasy|apostasy]].
+==Today==
+In the Islamic world, those who propagate their non-Islamic faiths or [[free Speech|publicly criticize Islam]] are often harassed, imprisoned and even executed by their communities or their governments, under laws against "spreading disorder [mischief] through the land" and [[Islam and Apostasy|apostasy]].
-If verse 5:32 means what [[Murder Has A Religion|some apologists claim]] it to mean, why are they so reluctant to quote the verse accurately and in context rather than presenting a misleading paraphrasing of what they wished the verse had said? Furthermore, why are moderates unable to silence fellow Muslims on an intellectual level by using that very verse?
-They are unable to because their claim is false, and (as proven by the actions of many)<ref>For example, on the 20<sup>th</sup> of July, following the [[Images of Jihad (United Kingdom)#7/7 Terror Attacks|7/7 terrorist attacks]] on London, Islamic cleric Omar Bakri Mohammed publicly stated "I condemn the killing of innocent people." only to be secretly recorded by an undercover reporter for the Sunday Times explaining two days later "Yes I condemn killing any innocent people, but not any kuffar." <BR><BR>One of his followers, Islamic preacher Anjem Choudary, also explained in a BBC interview "when we [Muslims] say 'innocent people' we mean 'Muslims'. As far as non-Muslims are concerned, they have not accepted Islam. As far as we are concerned, that is a crime against God." Ref: Daniel Pipes - [http://www.danielpipes.org/blog/2005/08/can-infidels-be-innocents Can Infidels be Innocents?] - Danielpipes.org, August 7, 2005</ref> anyone who is familiar with the Qur'an already knows this.
 ==See Also==
-*[[Parallelism:_Sanhedrin_37a|Parallelism: Sanhedrin 37a - verse 5:32 is a Rabbinic commentary misattributed to Allah]]
+*[[Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]]
-{{Hub4|Mischief|Mischief}}
+*[[Misrepresentations of Islamic Scripture]]
-{{Hub4|Misinterpreted Verses|Misinterpreted Verses}}
-{{Translation-links-english|[[Quien matara a una persona|Spanish]]}}
 ==External Links==
-*{{external link| url = http://www.faithfreedom.org/the-most-peaceful-verse/| title = The Most Peaceful Verse| publisher = [[Faith Freedom International]]| author = | date = | archiveurl = http://www.webcitation.org/query?url=http%3A%2F%2Fwww.faithfreedom.org%2Fthe-most-peaceful-verse%2F&date=2013-10-26| deadurl = no}}
-*{{external link| url = http://www.danielpipes.org/blog/2005/08/can-infidels-be-innocents| title = Can Infidels be Innocents?| publisher = Daniel Pipes| author = | date = | archiveurl =http://www.webcitation.org/query?url=http%3A%2F%2Fwww.danielpipes.org%2Fblog%2F2005%2F08%2Fcan-infidels-be-innocents&date=2013-10-26 | deadurl = no}}
-*{{external link| url = http://www.answering-islam.org/authors/nakdimon/fort_hood_cnn.html| title = Fort Hood in light of the Quran: An Open Letter To CNN| publisher = [[Answering Islam]]| author = | date = | archiveurl = http://www.webcitation.org/query?url=http://www.answering-islam.org/authors/nakdimon/fort_hood_cnn.html&date=2011-08-18| deadurl = no}}
-'''Videos'''
-*[http://www.youtube.com/watch?v=maHSOB2RFm4&feature=player_embedded Killing of Non-Muslims is Legitimate - Anjem Choudary on HardTalk]
-*[http://www.answeringmuslims.com/2009/11/deliberate-deception-cnn-and-arsalan.html Does Qur'an 5:32 Forbid Killing? (A Response to CNN and Arsalan Iftikhar on the Fort Hood Massacre)]
-*[http://www.youtube.com/watch?feature=player_embedded&v=-SoXs-0_rHY Understanding the Islamic Bombing of the Boston Marathon]
 ==References==
@@ Line 142: / Line 149: @@
 [[Category:Qur'an]]
-[[Category:Islamic Law]]
+[[Category:Shariah (Islamic Law)]]
-{{page_title|If Anyone Slew a Person (Qur'an 5:32)}}
+[[Category:Tafsir]]
+[[Category:Apologetics]]
+[[Category:Criticism of Islam]]
+[[Category:Freedom of speech]]
+[[Category:Hudud (punishments)]]
+[[Category:Human rights]]
+[[Category:Caliphate]]

If Anyone Slays a Person (Qur'an 5:32): Difference between revisions

Latest revision as of 02:24, 20 November 2023

Contents

Introduction

Qur'an 5:32

Analysis

Its Context

Scope of the principle

The Meaning of mischief/corruption (fasād فساد)

The Worth of a Non-Believer

Today

See Also

External Links

References

Navigation menu

If Anyone Slays a Person (Qur'an 5:32): Difference between revisions

Latest revision as of 02:24, 20 November 2023

Introduction

Qur'an 5:32

Analysis

Its Context

Scope of the principle

The Meaning of mischief/corruption (fasād فساد)

The Worth of a Non-Believer

Today

See Also

External Links

References

Navigation menu

Search