Nepochopené verše z Koránu: Difference between revisions

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Tento verš neodsuzuje zabíjení ne-muslimů, ale vydává přísné varování těm, kteří se islámu postaví nebo jej odmítají.
Tento verš neodsuzuje zabíjení ne-muslimů, ale vydává přísné varování těm, kteří se islámu postaví nebo jej odmítají.


==Let there be no compulsion in religion (2:256)==
==Nebudiž žádného donucování v náboženství (2:256)==
{{main|Qur'an, Hadith and Scholars:Forced Conversion}}
{{main|Qur'an, Hadith and Scholars:Forced Conversion}}


===Verš===
===Verš===


{{Quote|1={{Quran|2|256}}|2=Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.}}
{{Quote|1={{Quran|2|256}}|2=Nebudiž žádného donucování v náboženství! A již bylo jasně rozlišeno správné vedení od bloudění! Ten, kdo nevěří v Tághúta a věří v Boha, ten uchopil se rukojeti spolehlivé, jež nikdy se neutrhne. A Bůh je slyšící, vševědoucí.}}


===Význam verše===
===Význam verše===


A very famous misinterpreted verse, actually referring to people in other religions converting to Islam.
Velmi známý špatně interpretovaný verš, ve skutečnosti se týká lidí z jiných náboženství, konvertujících k islámu.


{{quote|{{Abudawud|14|2676}}|Narrated Abdullah ibn Abbas<BR>
{{quote|{{Abudawud|14|2676}}|Vyprávěl Abdullah ibn Abbas<BR>


When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When Banu an-Nadir were expelled (from Arabia), there were some children of the Ansar (Helpers) among them. They said: We shall not leave our children. So Allah the Exalted revealed; "Let there be no compulsion in religion. Truth stands out clear from error."}}
Když děti ženy (v před-islámské době) nepřežily, přísahala, že pokud její dítě přežije, konvertuje jej na žida. Když byl kmen Banu an-Nadir vyhoštěn (z Arábie), byly zde nějaké děti od Ansar (pomocníci) mezi nimi. Řekli: Neměli bychom opustit své děti. Takže Aláh zjevil: "Nebudiž žádného donucování v náboženství! A již bylo jasně rozlišeno správné vedení od bloudění!"}}


Ibn Kathir in the version of his tafsir abridged by Sheikh Muhammad Nasib Ar-Rafa‘i, has this to say (note that this portion has not been translated by Safiur Rahman Mubarakpuri who is responsible for the ''abridged'' version of Tafsir Ibn Kathir widely available on the internet):
Ibn Kathir ve verzi jeho tafsíru zkráceném Sheikh Muhammad Nasib Ar-Rafa‘i, k tomu říká tohle (všiměme si, že tato část nebyla přeložena Safiur Rahman Mubarakpuri, který je zodpovědný za ''zkrácenou'' verzi tafsíru Ibn Kathir široce přístupnou na internetu):


{{Quote|Tafsir of Ibn Kathir, Al-Firdous Ltd., London, 1999: First Edition, Part 3, pp. 37-38|Allah says: "There is no compulsion in religion", meaning: do not force anyone to embrace Islam, because it is clear and its proofs and evidences are manifest. Whoever Allah guides and opens his heart to Islam has indeed embraced it with clear evidence. Whoever Allah misguides blinds his heart and has set a seal on his hearing and a covering on his eyes cannot embrace Islam by force...hence Allah revealed this verse. '''But, this verse is abrogated by the verse of "fighting...Therefore, all people of the world should be called to Islam. If anyone of them refuses to do so, or refuses to pay the Jizya they should be fought till they are killed. This is the meaning of compulsion.''' In the Sahih, the Prophet said: "Allah wonders at those people who will enter Paradise in chains", meaning prisoners brought in chains to the Islamic state, then they embrace Islam sincerely and become righteous, and are entered among the people of Paradise.<ref>Tafsir of Ibn Kathir, Surah Al-Baqarah, ayat 253 to 286, Surah Al-Imran, ayat 1 to 92, abridged by Sheikh Muhammad Nasib Ar-Rafa‘i [Al-Firdous Ltd., London, 1999: First Edition], Part 3, pp. 37-38</ref>}}
{{Quote|Tafsír Ibn Kathir, Al-Firdous Ltd., London, 1999: First Edition, Part 3, pp. 37-38|Aláh říká: "Nebudiž žádného donucování v náboženství", to znamená: nenuťte nikoho příjmout islám, protože je to jasné a jeho důkazy jsou jasné. Kohokoliv Aláh vede a otevře srdce islámu, ten jej přijal s jasnými důkazy. Kohokoliv Aláh svede, zaslepí jeho srdce a umístí pečeť do jeho uší a zacpe mu oči, ten nemůže příjmout islám silou... proto Aláh zjevil tento verš. '''Ale tento verš je zrušen veršem "bojování...proto, všichni lidé světa by měli být zváni k islámu. Pokud to kdokoliv z nich odmítne, nebo odmítne zaplatit džizju, musíme proti nim bojovat, dokud nejsou zabiti. To je ten význam donucování.''' V Sahih, prorok řekl: "Aláh se podivuje nad těmi lidmi, kteří příjdou do ráje v poutech", to znamená, že zajatci přivedení v okovech do islámského státu, poté příjmou islám a stanou se správnými, a stanou se lidmi, kteří půjdou do ráje.<ref>Tafsír Ibn Kathir, Surah Al-Baqarah, verš 253 až 286, Surah Al-Imran, verš 1 až 92, zkrácen Sheikh Muhammad Nasib Ar-Rafa‘i [Al-Firdous Ltd., London, 1999: First Edition], Part 3, pp. 37-38</ref>}}


{{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=138&Itemid= No Compulsion in Religion ]<BR>Tafsir Ibn Kathir|2= Allah said,
{{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=138&Itemid= No Compulsion in Religion ]<BR>Tafsir Ibn Kathir|2= Allah said,


(There is no compulsion in religion), meaning, "Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam.''
(Nebudiž žádného donucování v náboženství), znamená: "Nenuťte nikoho stát se muslimem, neboť islám je jasný, a jeho důkazy jsou jasné a čisté. Proto, není potřeba nutit nikoho příjmout islám. Spíše, kohokoliv Aláh nasměruje k islámu, otevře jeho srdce a osvítí jeho mysl, příjme islám s jistotou. Komukoliv Aláh zaslepí srdce a zalepí uši a oči, ten nebude mít zisk z toho, že bude donucen příjmout islám.''


It was reported that the Ansar were the reason behind revealing this Ayah, although its indication is general in meaning. Ibn Jarir recorded that Ibn `Abbas said ﴿that before Islam﴾, "When (an Ansar) woman would not bear children who would live, she would vow that if she gives birth to a child who remains alive, she would raise him as a Jew. When Banu An-Nadir (the Jewish tribe) were evacuated ﴿from Al-Madinah﴾, some of the children of the Ansar were being raised among them, and the Ansar said, `We will not abandon our children.'
Bylo zonámeno, že Ansar byli důvodem pro zjevení tohoto verše, přestože jeho význam je obecný. Ibn Jarir zaznamenal, že Ibn `Abbas řekl, ﴿že před islámem﴾, "Když (Ansar) žena nemohla splodit dítě, které by přežilo, tak přísahala, že pokud porodí dítě, které přežije, vychová jej jako žida. Když byl kmen Banu An-Nadir vyhnán ﴿z Medíny﴾, některé děti od Ansar byly vychovány mezi nimi, a Ansar řekl, `Neopustíme své děti.'


Allah revealed,
Aláh zjevil,
   
   
(There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.)''
(Nebudiž žádného donucování v náboženství! A již bylo jasně rozlišeno správné vedení od bloudění!)''


Abu Dawud and An-Nasa'i also recorded this Hadith. As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of Allah said to a man, Abu Dawud and An-Nasa'i also recorded this Hadith. As for the Hadith that Imam Ahmad recorded, in which Anas said that the Messenger of Allah said to a man, ("Embrace Islam.'' The man said, "I dislike it.'' The Prophet said, "'''Even if you dislike it.''''')
Abu Dawud a An-Nasa'i také zaznamenali tento hadís. Co se týče hadísu, který Imam Ahmad zaznamenal, ve kterém Anas řekl, že posel Aláhův řekl muži, Abu Dawud a An-Nasa'i také zaznamenali tento hadís. Co se týče hadísu, který Imam Ahmad zaznamenal, ve kterém Anas řekl, že posel Aláhův řekl člověku: ("Přijmi islám.'' Muž řekl: "Mě se nelíbí.'' Prorok řekl, "'''I když se ti nelíbí.''''')


First, this is an authentic Hadith, with only three narrators between Imam Ahmad and the Prophet . However, it is not relevant to the subject under discussion, for the Prophet did not force that man to become Muslim. The Prophet merely invited this man to become Muslim, and he replied that he does not find himself eager to become Muslim. The Prophet said to the man that even though he dislikes embracing Islam, he should still embrace it, `for Allah will grant you sincerity and true intent.' }}
Zaprvé, toto je autentický hadís, s jen třemi vypravěči mezi Imam Ahmad a prorokem. Nicméně, není to důležité pro diskutované téma, neboť prorok nenutil toho člověka stát se muslimem. Prorok jej pouze pozval, aby se stal muslimem a on odpověděl, že se mu nechce být muslim. Prorok mu řekl, že i když se mu nelíbí příjmutí islámu, měl by ho příjmout, neboť Aláh ti udělí upřímnost a opravdový záměr.' }}


===Závěr===
===Závěr===


This verse has nothing to do with tolerance of other beliefs.
Tento verš nemá nic společného s tolerancí jiných věr.


==Those who blow themselves up are throwing themselves into destruction (2:195)==
==Those who blow themselves up are throwing themselves into destruction (2:195)==

Revision as of 06:46, 28 February 2016

Mnoho apologetů používá špatně interpretované verše a/nebo zavádějící parafráze Koránových veršů pro propagaci islámu. Tato stránka probírá některé z těch více populárních a poskytuje jejich skutečný význam.

Zabít jednoho člověka, je jako zabít celé lidstvo (5:32)

Main Article: Když někdo zabije člověka (Korán 5:32)

Verš

A kvůli tomuto jsme předepsali dítkám Izraele, aby ten, jenž zabije jednoho člověka - nikoliv pro pomstu na někom anebo za to, že šířil pohoršení na zemi - byl souzen, jako by zabil lidstvo veškeré.
Quran 5:32

Význam verše

Tento slavný verš je často špatně citován. Je napsaný v minulém čase, proto zjevně neplatí pro muslimy, ale pro "Děti Izraele", tedy pro židy, kteří podle islámu, dostali dřívější sadu textu. Když si to přečteme v kontextu s dalšími dvěma verši, zjistíme, že je to ve skutečnosti varování pro nevěřící.

A odměnou těch, kdož vedli válku proti Bohu a Jeho poslu a šířili na zemi pohoršení, bude věru to, že budou zabiti anebo ukřižováni či budou jim useknuty jejich pravé ruce a levé nohy anebo budou ze země vyhnáni. A těm dostane se hanby na tomto světě, zatímco na onom světě je očekává trest nesmírný kromě těch, kteří se kajícně obrátí, dříve než nad nimi získáte moc. A vězte, že Bůh je odpouštějící, slitovný.
Quran 5:33-34

Podle velmi respektované Koránové exegeze od Ibn Kathir- raného komentátora Koránu a Tabi‘un, Sayid ibn Jubayr (který žil za časů Mohameda a byl společníkem Aiši), řekl:

[فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً]

.....Sa`id bin Jubayr řekl: "Ten, kdo si dovolí prolít krev muslima, je jako ten, kdo si dovolí prolít krev všech lidí. Ten, kdo zakazuje krveprolití jednoho muslima, je jako ten, který zakazuje krveprolití všech lidí." Navíc, Ibn Jurayj žekl, že Al-A`raj řekl, že Mujahid okomentoval verš,
Human Beings Should Respect the Sanctity of Other Human Beings
Tafsir Ibn Kathir

Tento verš také říká, že je v pořádku zabít někoho kdo dělá "pohoršení". V tafsíru ibn Kathir, Qatada, jeden z Mohamedových společníků, vysvětlil definici "pohoršení" podle islámu.

(A když je jim řečeno: "nepáchejte pohoršení na zemi,"), znamená, "Nedělejte činy neposlušnosti na zemi. Jejich pohoršení je neuposlechnutí Aláha, protože kdokoliv se nepodřizuje Aláhovi na zemi, nebo přikazuje, aby Aláh nebyl poslouchán, způsobil pohoršení na zemi.
Meaning of Mischief
Tafsir Ibn Kathir

Závěr

Tento verš neodsuzuje zabíjení ne-muslimů, ale vydává přísné varování těm, kteří se islámu postaví nebo jej odmítají.

Nebudiž žádného donucování v náboženství (2:256)

Main Article: Qur'an, Hadith and Scholars:Forced Conversion

Verš

Nebudiž žádného donucování v náboženství! A již bylo jasně rozlišeno správné vedení od bloudění! Ten, kdo nevěří v Tághúta a věří v Boha, ten uchopil se rukojeti spolehlivé, jež nikdy se neutrhne. A Bůh je slyšící, vševědoucí.
Quran 2:256

Význam verše

Velmi známý špatně interpretovaný verš, ve skutečnosti se týká lidí z jiných náboženství, konvertujících k islámu.

Vyprávěl Abdullah ibn Abbas
Když děti ženy (v před-islámské době) nepřežily, přísahala, že pokud její dítě přežije, konvertuje jej na žida. Když byl kmen Banu an-Nadir vyhoštěn (z Arábie), byly zde nějaké děti od Ansar (pomocníci) mezi nimi. Řekli: Neměli bychom opustit své děti. Takže Aláh zjevil: "Nebudiž žádného donucování v náboženství! A již bylo jasně rozlišeno správné vedení od bloudění!"
Sunan Abu Dawud 14:2676

Ibn Kathir ve verzi jeho tafsíru zkráceném Sheikh Muhammad Nasib Ar-Rafa‘i, k tomu říká tohle (všiměme si, že tato část nebyla přeložena Safiur Rahman Mubarakpuri, který je zodpovědný za zkrácenou verzi tafsíru Ibn Kathir široce přístupnou na internetu):

Aláh říká: "Nebudiž žádného donucování v náboženství", to znamená: nenuťte nikoho příjmout islám, protože je to jasné a jeho důkazy jsou jasné. Kohokoliv Aláh vede a otevře srdce islámu, ten jej přijal s jasnými důkazy. Kohokoliv Aláh svede, zaslepí jeho srdce a umístí pečeť do jeho uší a zacpe mu oči, ten nemůže příjmout islám silou... proto Aláh zjevil tento verš. Ale tento verš je zrušen veršem "bojování...proto, všichni lidé světa by měli být zváni k islámu. Pokud to kdokoliv z nich odmítne, nebo odmítne zaplatit džizju, musíme proti nim bojovat, dokud nejsou zabiti. To je ten význam donucování. V Sahih, prorok řekl: "Aláh se podivuje nad těmi lidmi, kteří příjdou do ráje v poutech", to znamená, že zajatci přivedení v okovech do islámského státu, poté příjmou islám a stanou se správnými, a stanou se lidmi, kteří půjdou do ráje.[1]
Tafsír Ibn Kathir, Al-Firdous Ltd., London, 1999: First Edition, Part 3, pp. 37-38
Allah said,

(Nebudiž žádného donucování v náboženství), znamená: "Nenuťte nikoho stát se muslimem, neboť islám je jasný, a jeho důkazy jsou jasné a čisté. Proto, není potřeba nutit nikoho příjmout islám. Spíše, kohokoliv Aláh nasměruje k islámu, otevře jeho srdce a osvítí jeho mysl, příjme islám s jistotou. Komukoliv Aláh zaslepí srdce a zalepí uši a oči, ten nebude mít zisk z toho, že bude donucen příjmout islám.

Bylo zonámeno, že Ansar byli důvodem pro zjevení tohoto verše, přestože jeho význam je obecný. Ibn Jarir zaznamenal, že Ibn `Abbas řekl, ﴿že před islámem﴾, "Když (Ansar) žena nemohla splodit dítě, které by přežilo, tak přísahala, že pokud porodí dítě, které přežije, vychová jej jako žida. Když byl kmen Banu An-Nadir vyhnán ﴿z Medíny﴾, některé děti od Ansar byly vychovány mezi nimi, a Ansar řekl, `Neopustíme své děti.'

Aláh zjevil,

(Nebudiž žádného donucování v náboženství! A již bylo jasně rozlišeno správné vedení od bloudění!)

Abu Dawud a An-Nasa'i také zaznamenali tento hadís. Co se týče hadísu, který Imam Ahmad zaznamenal, ve kterém Anas řekl, že posel Aláhův řekl muži, Abu Dawud a An-Nasa'i také zaznamenali tento hadís. Co se týče hadísu, který Imam Ahmad zaznamenal, ve kterém Anas řekl, že posel Aláhův řekl člověku: ("Přijmi islám. Muž řekl: "Mě se nelíbí. Prorok řekl, "I když se ti nelíbí.)

Zaprvé, toto je autentický hadís, s jen třemi vypravěči mezi Imam Ahmad a prorokem. Nicméně, není to důležité pro diskutované téma, neboť prorok nenutil toho člověka stát se muslimem. Prorok jej pouze pozval, aby se stal muslimem a on odpověděl, že se mu nechce být muslim. Prorok mu řekl, že i když se mu nelíbí příjmutí islámu, měl by ho příjmout, neboť Aláh ti udělí upřímnost a opravdový záměr.'
No Compulsion in Religion
Tafsir Ibn Kathir

Závěr

Tento verš nemá nic společného s tolerancí jiných věr.

Those who blow themselves up are throwing themselves into destruction (2:195)

Verš

And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good.
Quran 2:195

Význam verše

In this verse, destruction actually refers to abandoning Jihad, and like verse 5:32, means the complete opposite of what apologists claim.

"A man from among the Ansar broke enemy (Byzantine) lines in Constantinople (Istanbul). Abu Ayyub Al-Ansari was with us then. So some people said, `He is throwing himself to destruction.'

Abu Ayyub said, `We know this Ayah (2:195) better, for it was revealed about us, the Companions of Allah's Messenger who participated in Jihad with him and aided and supported him. When Islam became strong, we, the Ansar, met and said to each other, `Allah has honored us by being the Companions of His Prophet and in supporting him until Islam became victorious and its following increased. We had before ignored the needs of our families, estates and children. Warfare has ceased, so let us go back to our families and children and attend to them.' So this Ayah was revealed about us:

(And spend in the cause of Allah and do not throw yourselves into destruction.) the destruction refers to staying with our families and estates and abandoning Jihad."[2]
Abu Dawud, At-Tirmidhi, An-Nasa'i, `Abd bin Humayd in his Tafsir, Ibn Abu Hatim, Ibn Jarir, Ibn Marduwyah, Al-Hafiz Abu Ya`la in his Musnad, Ibn Hibban and Al-Hakim

Závěr

The ones who are committing destruction and suicide in Allah's eyes are the peace loving Muslims who refuse to participate in Jihad. Sahih (authentic) hadith record Muhammad calling these lukewarm Muslims 'hypocrites'.

It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who died but did not fight in the way of Allah nor did he express any desire (or determination) for Jihad died the death of a hypocrite.
Sahih Muslim 2:4696
Whoever dies but neither fought (i.e., in Allah's cause), nor sincerely considered fighting, will die a death of Jahiliyyah (pre-Islamic era of ignorance.
Jihad is made Obligatory
Sahih hadith, Tafsir Ibn Kathir
“O Prophet! Strive hard agaunt the infidels and the hypocrites, and be firm against them, and their abode is hell, and evil is their resort.” Holy Qur'an (66:9)

“Go forth (equipped) lightly or heavily, and strive hard in Allah's cause with your property and own selves; this is better for you, if you know.” Holy Qur'an (9:41)

Jihad is a holy duty made obligatory upon all Muslims by Allah, the Almighty. The Muslims should defend themselves if being attacked in order to preserve their faith, spread Islam, and stand against tyrants and oppressors. Allah made jihad obligatory, in all its forms, whether it is the jihad of society or self, speaking a word for the sake of preserving Islamic call Da'wah, or defending the sanctuaries of the Muslim nation. Jihad is considered among the best forms of worship with Allah, the Most High.

He who spends even a small amount of money in Allah's way will find his reward increased many times by the Beneficent Creator. Whoever is harmed or suffers inflictions in the cause of Allah will have his reward with Allah on the Resurrection Day.

The martyr who sacrifices himself and dies for the sake of his faith finds his place in Paradise. He receives blessings from the prophets and the righteous. He is alive and provided for by Allah, The Exalted.
Jihad (Holy Struggle) is an Obligatory Duty

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

Verš

But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).
Quran 8:61

Význam verše

Abrogation (Naskh) refers to one Qur'anic verse superseding another, and is itself supported by Qur'anic verses and various hadith narrations. According to Ibn ‘Abbās (Muhammad's Cousin) verse 8:61 has been replaced by another well known verse.

‘This has been abrogated by the “sword verse” [Q. 9:5]’
Surat Al-'Anfāl (The Spoils of War) 8:61
Ibn Abbas in Tafsir Ibn Abbas and Tafsir al-Jalalayn (Suyuti)

And here is that verse in full.

But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful.
Quran 9:5

Notice that it says "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 also said, fighting must go on even after it stops.

(Until the war lays down its burden.) Mujahid said: "Until `Isa bin Maryam (peace be upon him) descends. It seems as if he derived this opinion from the Prophet's saying, There will always be a group of my Ummah victorious upon the truth, until the last of them fight against Ad-Dajjal.) Imam Ahmad recorded from Jubayr bin Nufayr who reported from Salamah bin Nufayl that he went to the Messenger of Allah and said, "I have let my horse go, and thrown down my weapon, for the war has ended. There is no more fighting. Then the Prophet said to him, Now the time of fighting has come. There will always be a group of my Ummah dominant over others. Allah will turn the hearts of some people away (from the truth), so they (that group) will fight against them
The Command to strike the Enemies' Necks
Tafsir Ibn Kathir

Závěr

Verse 8:61 is no longer applicable to Muslims and many scholars agree.

"It is the consensus of the scholars of this Ummah that if part of the religion is Allah's and other part is not, fighting must go on until the entire religion is Allah's".[3]
Ibn Taymiyyah
"Jihad and the rifle alone. NO negotiations, NO conferences and NO dialogue."
Join The Caravan, p9
Sheikh Abdullah Yusuf Azzam
"So, if the fighting stops, the disbelievers will dominate, and fitnah, which is Shirk (polytheism), will spread."
Join The Caravan, p20
Sheikh Abdullah Yusuf Azzam

Fight those who fight you (2:190)

Verš

Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.
Quran 2:190

Význam verše

Again, This verse has been abrogated by verses from chapter nine.

After the Prophet (s) was prevented from [visiting] the House in the year of the battle of Hudaybiyya, he made a pact with the disbelievers that he would be allowed to return the following year, at which time they would vacate Mecca for three days. Having prepared to depart for the Visitation [‘umra], [he and] the believers were concerned that Quraysh would not keep to the agreement and instigate fighting. The Muslims were averse to becoming engaged in fighting while in a state of pilgrimage inviolability in the Sacred Enclosure [al-haram] and during the sacred months, and so the following was revealed: And fight in the way of God, to elevate His religion, with those who fight against you, the disbelievers, but aggress not, against them by initiating the fighting; God loves not the aggressors, the ones that overstep the bounds which God has set for them: this stipulation was abrogated by the verse of barā’a, ‘immunity’ [Q. 9:1], or by His saying below:
Surat Al-Baqarah (The Cow) 2:190
Tafsir al jalayn (Suyuti)
(And fight in the way of Allah those who fight you,) Abu Al-`Aliyah said, "This was the first Ayah about fighting that was revealed in Al-Madinah. Ever since it was revealed, Allah's Messenger used to fight only those who fought him and avoid non-combatants. Later, Surat Bara'ah (chapter 9 in the Qur'an) was revealed." `Abdur-Rahman bin Zayd bin Aslam said similarly, then he said that this was later abrogated by the Ayah
The Command to fight Those Who fight Muslims and killing Them wherever They are found
Tafsir Ibn Kathir

Závěr

Al Taubah (Repentance) is considered to be the closing remarks of Allah.

Abu Ishaq said that he heard al-Bara' b 'Azib (Allah be pleased with him) say: The last complete sura revealed (in the Holy Qur'an) is Sura tauba (i e. al-Bara'at, ix.), and the last verse revealed is that pertaining to Kalala.
Sahih Muslim 11:3941

With all things considered, it should not come as a big surprise to learn that this final chapter is not at all about making peace among the people.

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

Verš

And fight them on until there is no more tumult or oppression [Fitna], and there prevail justice and faith in Allah altogether and everywhere; but if they cease, verily Allah doth see all that they do.
Quran 8:39

Význam verše

The Arabic word Fitna (فِتْنَةٌ‎) does not have the same meaning as given by our three official translators (Yusuf Ali, Picktall, Shakir), which is "tumult" and "oppression".

Allah then commanded fighting the disbelievers when He said:

(...until there is no more Fitnah) meaning, Shirk. This is the opinion of Ibn `Abbas, Abu Al-`Aliyah, Mujahid, Al-Hasan, Qatadah, Ar-Rabi`, Muqatil bin Hayyan, As-Suddi and Zayd bin Aslam.

Allah's statement:

(...and the religion (all and every kind of worship) is for Allah (Alone).) means, `So that the religion of Allah becomes dominant above all other religions.' It is reported in the Two Sahihs that Abu Musa Al-Ash`ari said: "The Prophet was asked, `O Allah's Messenger! A man fights out of bravery, and another fights to show off, which of them fights in the cause of Allah' The Prophet said:

(He who fights so that Allah's Word is superior, then he fights in Allah's cause.) In addition, it is reported in the Two Sahihs:

(I have been ordered (by Allah) to fight the people until they proclaim, `None has the right to be worshipped but Allah'. Whoever said it, then he will save his life and property from me, except for cases of the law, and their account will be with Allah.)
The Order to fight until there is no more Fitnah
Tafsir Ibn Kathir
So fight them until there is no more shirk, and none is worshipped except Allaah alone with no partner or associate, and trials and calamities, which are disbelief and polytheism, are lifted from the slaves of Allaah on earth, and religion is all for Allaah alone, and so that obedience and worship will be devoted to Him alone and none else.[4]
Tafsir al-Tabari

Závěr

Oppression or not, Muslims must continue to fight until there is no religion but Islam.

Those who believe in God, Christians and Jews, shall be in Heaven (2:62)

Main Article: Christians, Jews and Muslims in Heaven

Verš

Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.
Quran 2:62

Význam verše

This verse is often quoted by Muslims in an effort to prove Islam is tolerant and inclusive of other faiths. After all, how much more tolerant can a faith be than to allow the followers of other faiths into its vision of heaven?

However, this is in direct conflict with the following:

And if any believe not in Allah and His Messenger, We have prepared, for those who reject Allah, a Blazing Fire!
Quran 48:13

As most Muslims will already be aware, this is not a contradiction per se, when you take abrogation into consideration. Verse 2:62 has been abrogated by verse 3:85.

And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers.
Quran 3:85

Závěr

Heaven in Islam is exclusive to Muslims. Christians and Jews may believe in God, but they do not believe in "His Messenger". Thus they are destined for the "Blazing Fire".

The only way a Christian or Jew can make it into heaven is by accepting Muhammad as a prophet, but then they would no longer be Christians or Jews, they would be Muslims.

In fact, Muslims will be spared hell-fire by Allah on the Day of Resurrection by making innocent Christians and Jews take their place and be thrown into hell.

Abu Musa' reported that Allah's Messenger (may peace be upon him) said: When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your rescue from Hell-Fire.
Sahih Muslim 37:6665, See also: Sahih Muslim 37:6666, Sahih Muslim 37:6667, and Sahih Muslim 37:6668

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

Main Article: To You Your Religion and To Me Mine

Verš

Say: O ye that reject Faith!
I worship not that which ye worship,
Nor will ye worship that which I worship.
And I will not worship that which ye have been wont to worship,
Nor will ye worship that which I worship.
To you be your Way, and to me mine.
Quran 109:1-6

Význam verše

There was a time in Makkah when although a storm of opposition had arisen in the pagan society of Quraish against the message of Islam preached by the Holy Prophet (upon whom be peace), yet the Quraish chiefs hall not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise so that he accepted one of them and the dispute between them was brought to an end.
. . .
If the Surah is read with this background in mind, one finds that it was not revealed to preach religious tolerance as some people of today seem to think, but it was revealed in order to exonerate the Muslims from the disbelievers religion, their rites of worship, and their gods, and to express their total disgust and unconcern with them and to tell them that Islam and kufr (unbelief) had nothing in common and there was no possibility of their being combined and mixed into one entity. Although it was addressed in the beginning to the disbelieving Quraish in response to their proposals of compromise, yet it is not confined to them only, but having made it a part of the Quran, Allah gave the Muslims the eternal teaching that they should exonerate themselves by word and deed from the creed of kufr wherever and in whatever form it be, and should declare without any reservation that they cannot make any compromise with the disbelievers in the matter of Faith. That is why this Surah continued to be recited when the people to whom it was addressed as a rejoinder, had died and been forgotten, and those Muslims also continued to recite it who were disbelievers at the time it was revealed, and the Muslims still recite it centuries after they have passed away, for expression of disgust with and dissociation from kufr and its rites is a perpetual demand of Faith.
Commentary on Qur'an Chapter 109:1-6
Sayyid Abul Ala Maududi, Tafhim al-Qur'an

Závěr

When read in context, like many other verses misinterpreted for apologetic purposes, surat al-Kafiroon advocates the opposite of what is sometimes claimed. This surah is not a proclamation on religious tolerance and freedom or a recognition of religious pluralism.

This page is featured in the core article, Islam and Propaganda which serves as a starting point for anyone wishing to learn more about this topic
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Viz také

Reference

  1. ↑ Tafsír Ibn Kathir, Surah Al-Baqarah, verš 253 až 286, Surah Al-Imran, verš 1 až 92, zkrácen Sheikh Muhammad Nasib Ar-Rafa‘i [Al-Firdous Ltd., London, 1999: First Edition], Part 3, pp. 37-38
  2. ↑ The Command to spend in the Cause of Allah - Tafsir Ibn Kathir
  3. ↑ Shaykh ul-Islaam Taqi ud-Deen Ahmad ibn Taymiyyah - The Religious and Moral Doctrine of Jihaad - p.28, 2001 Maktabah Al Ansaar Publications, ISBN 0953984753
  4. ↑ The reason why jihaad is prescribed - Islam Q&A, Fatwa No. 34647
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