Misrepresentations of Islamic Scripture
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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 where conducted by those advocating Islam generally goes unnoticed and uncriticized.
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:
Tafsir Ibn Kathir
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.
Tafsir Ibn Kathir
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, refers, in fact, 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.
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."
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):
(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.
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.'
Allah revealed,
(There is no compulsion in religion. Verily, the right path has become distinct from the wrong path.)
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.)
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.'Tafsir Ibn Kathir
It is plain, in context, that the verse was traditionally understood to have little to nothing to do with religious tolerance as it is presently understood.
(2:195) Do not cast yourselves into destruction
Quran 2:195uses 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.
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]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'.
Sahih hadith, Tafsir Ibn Kathir
“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.(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 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.
Ibn Abbas in Tafsir Ibn Abbas and Tafsir al-Jalalayn (Suyuti)
And here is that verse in full.
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.
Tafsir Ibn Kathir
Conclusion
Verse 8:61 is no longer applicable to Muslims and many scholars agree.
Sheikh Abdullah Yusuf Azzam
Sheikh Abdullah Yusuf Azzam
Fight those who fight you (2:190)
Verse
Meaning of verse
Again, This verse has been abrogated by verses from chapter nine.
Tafsir al jalayn (Suyuti)
Conclusion
Al Taubah (Repentance) is considered to be the closing remarks of Allah.
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)
Verse
Meaning of Verse
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".
(...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.)Tafsir Ibn Kathir
Conclusion
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
Verse
Meaning of Verse
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:
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.
Conclusion
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.
To you be your way, and to me mine (109:1-6)
Verse
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.
Meaning of Verse
. . .
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.
Sayyid Abul Ala Maududi, Tafhim al-Qur'an
Conclusion
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.
Hadith
Muslim propagandists and even Sufis quote this hadith without the highlighted part, obviously because it may imply that birds don't mind getting killed for some beneficial purpose.
See Also
Translations
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References
- ↑ 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
- ↑ The Command to spend in the Cause of Allah - Tafsir Ibn Kathir
- ↑ 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
- ↑ The reason why jihaad is prescribed - Islam Q&A, Fatwa No. 34647