Misrepresentations of Islamic Scripture: Difference between revisions

Evangelical Islamic discourse makes frequent use of verses and hadiths which when viewed in their full formulation and original context often present a message partially or wholly different than the purpose for which they were employed. While critics of Islam have been known to similarly misrepresent Islamic scripture, such misrepresentation also occur among those advocating Islam, whether in order to appeal to modern sensibilities or to push certain classical interpretations that are not supported by the Quran itself.

Quran

(5:32) Killing a soul is like killing all of mankind

Quran 5:32 is often cited as evidence of Islam's strict prohibition on murder and encouragement of saving lives. While murder is certainly prohibited in Islam (albeit unequally punished if the victim was a non-Muslim and even totally unpunished if the victim was an apostate, blasphemer, adulterer, or murderer themselves) and saving lives is encouraged (with the lives of believers being, again, favored), the above verse is at most only of indirect relevance. Written in past tense, it does not regard Islamic law but instead "the Children of Israel", or the Jews, who are held in Islam to have received an earlier set of scriptures. Read in the context of the following two verses, however, the verse emerges as a warning for non-believers, who are supposedly to be unprotected by this historical prohibition and advocation.

According to the highly respected exegesis of Ibn Kathir, early qur'anic commentator and tabi‘i, Sayid ibn Jubayr (who lived at the time of Muhammad, and was a companion of Ayesha), had said:

Other narrations on the other hand apply the verse to all persons, not just believers (see main article).

The verse also says it is okay to kill someone who does "mischief". In the Tafsir ibn Kathir, Qatada, one of Muhammad's companions, explained the definition of "Mischief" according to Islam.

Rather then being an unqualified condemnation of murder, the verse itself and the passage that encompasses it contain a warning and threat against those who disobey Allah.

(2:256) Let there be no compulsion in religion

Quran 2:256, often cited as evidence of religious tolerance in Islamic law, was understood to refer only to those who convert to Islam rather than leave it. The circumstances given in the hadith literature about the revelation of the verse show the context and sense in which the above verse was read - one markedly different from its modern usage.

Some scholars at a time when freedom of religion was seen as particularly undesirable even considered the verse to be abrogated (see main article). Ibn Kathir in the version of his tafsir abridged by Sheikh Muhammad Nasib Ar-Rafa‘i, says the following (note that this portion has not been translated by Safiur Rahman Mubarakpuri who is responsible for the abridged version of Tafsir Ibn Kathir):

In context, it becomes clear that the verse was traditionally understood to only partially reflect religious tolerance as it is presently understood.

(2:195) Do not cast yourselves into destruction

Quran 2:195 uses the word 'destruction' to refer to the abandonment of Jihad (rather than its implementation). In this respect it is similar to Quran 5:32, as the popular reference to the verse assumes an interpretation and context altogether opposite that held by the Islamic scholarly and scriptural tradition.

It is evident that traditionally the verse was read such that 'destruction' metaphorically referred to the spiritual destruction of that person's soul who refused to engage in Jihad, which had been divinely prescribed. In sahih (authentic) hadith, Muhammad is reported to have referred to such persons who refused to engage in Jihad as being 'hypocrites'.

(8:61) If they incline towards peace, you incline also, Allah hates aggressors

Abrogation (Naskh) refers to one Qur'anic verse superseding another, and is explicitly described by Qur'anic verses and various hadith narrations. From Umayyad and Abbasid times, some scholars considered the so-called 'sword verse' Q 9:5 to abrogate various more peaceful verses and interpreted it as an open ended persmission for expansive warfare. According to some later classical scholars, even Quran 8:61 and its message of reconciliation was abrogated by the sword verse. Islamic modernist and academic scholars regard such a view as reflecting the imperial expediencies of a later period.^[3]

Quran 9:5 commands fighting against breakers of a treaty.

The same verse adds that "if they repent, and establish regular prayers and practice regular charity, then open the way for them". The only way a non-believer can repent and establish regular prayers is by converting to Islam. Muhammad is reported to have clarified this message further, saying that fighting must go on even after it has come to a natural conclusion.

Verse 8:61 is no longer applicable in the eyes of prominent classical scholars and those who continue to identify with them.

(2:190) Fight those who fight you

Quran 2:190 is also held to have been abrogated by some classical scholars, this time by the 'verse of immunity', which is found at the very beginning of the chapter containing the 'sword-verse'. Islamic modernist and academic scholars regard such a view as reflecting the imperial expediencies of a later period.^[3]

Chapter 9, which contains both the 'verse of immunity' and the 'sword verse', known as surah al-Tawbah, was part of the final substantive revelation Muhammad pronounced in his life. Seen as a sort of closing message, the majority of classical scholars agreed with the basic idea that the Muslim ummah was destined to engage in an endless war with the unbelieving world until all had submitted to Allah and there was no more 'fitnah' in the land (according to many academic scholars, 'fitna' means tumult or oppression in the Quran, but was later glossed by classical scholars to include disbelief).^[3]

(8:39) Fight them until there is no more fitnah

The Arabic word Fitna (فِتْنَةٌ‎), used in Quran 8:39 and other verses means "tumult" or "oppression". However, according to many modern academic scholars, certain muslim scholars in a later period glossed the word to include shirk or disbelief in order to suit the imperial needs of a later period. This reinterpretation is continued even by some conservative muslim scholars today.

(2:62) Theists, Christians, and Jews, shall be in Heaven

Main Article: Christians, Jews and Muslims in Heaven

Quran 2:62 is often referenced as evidence for the idea that Islam teaches religious pluralism and grants salvation to persons of diverse faiths. While modern historians such Fred Donner have taken hold to the idea, considering that the early Islamic movement was likely far more cosmopolitan in nature than is believed to be the case by the later Islamic tradition itself, classical scholars have been and remain entirely uncompromising in their non-pluralistic interpretation of this verse. Classical scholars either hold the verse to be describing the salvation of those who were Christian or Jewish in the past or hold the verse to have been abrogated by other verses such as Quran 3:85.

Other hadiths affirm the classical interpretation, with a set of narrations describing how Muslims will be spared hell-fire on the Day of Resurrection by having Christians and Jews take their places hell.

(109:1-6) To you be your way, and to me mine

Surah Kafiroon (literally the chapter about "unbelievers") is frequently cited as an example of the Islamic scriptures endorsing religious pluralism.

Traditionally, this verse was revealed in the Meccan period before Muhammad became powerful, and may best be understood as a plea for the Meccans to leave the early believers alone (see main article). Commentators were keen to stress that it did not condone shirk, and some even considered it abrogated. Maududi in the quote below takes another approach.

Hadith

Killing animals for 'good reason' is acceptable

The above hadith is often cited incompletely, with the bold portion being excluded, presumably because that final clause suggests that it is ok to kill animals and that animals do not mind being killed for 'beneficial' purposes.

See Also

• Mistranslations of Islamic Scripture (English)
• Mawdu' (Fabricated) and Daif (Weak) Hadiths

Translations

• A version of this page is also available in the following languages: Czech. For additional languages, see the sidebar on the left.

References