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Misrepresentations of Islamic Scripture: Difference between revisions
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Misrepresentations of Islamic Scripture (view source)
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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. | 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. | ||
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{{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=<font size="4">[فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً]</font> | {{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=<font size="4">[فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعاً]</font> | ||
...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." In addition, Ibn Jurayj said that Al-A`raj said that Mujahid commented on the Ayah,}} | ...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." In addition, Ibn Jurayj said that Al-A`raj said that Mujahid commented on the Ayah,}} | ||
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 "[[Qur'an, Hadith and Scholars:Mischief|mischief]]". In the Tafsir ibn Kathir, Qatada, one of Muhammad's companions, explained the definition of "Mischief" according to Islam. | The verse also says it is okay to kill someone who does "[[Qur'an, Hadith and Scholars:Mischief|mischief]]". In the Tafsir ibn Kathir, Qatada, one of Muhammad's companions, explained the definition of "Mischief" according to Islam. | ||
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===(2:256) Let there be no compulsion in religion=== | ===(2:256) Let there be no compulsion in religion=== | ||
{{main|Qur'an, Hadith and Scholars:Forced Conversion}} | {{main|Let There be no Compulsion in Religion|Qur'an, Hadith and Scholars:Forced Conversion}} | ||
{{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=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.}} | ||
{{Quran|2|256}}, often cited as evidence of religious tolerance in Islamic law, | {{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. | ||
{{quote|{{Abudawud|14|2676}}|Narrated Abdullah ibn Abbas<BR> | {{quote|{{Abudawud|14|2676}}|Narrated Abdullah ibn Abbas<BR> | ||
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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."}} | 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): | 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): | ||
{{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|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>}} | ||
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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.' }} | 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.' }} | ||
In context, it becomes clear that the verse was traditionally understood to | 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=== | ===(2:195) Do not cast yourselves into destruction=== | ||
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{{Quote|{{Quran|8|61}}|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).}} | {{Quote|{{Quran|8|61}}|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).}} | ||
[[Abrogation|Abrogation]] (Naskh) refers to one Qur'anic verse superseding another, and is explicitly described by [[Qur'an, Hadith and Scholars:Islamic Theology#Abrogation|Qur'anic verses]] and various hadith narrations. According to | [[Abrogation|Abrogation]] (Naskh) refers to one Qur'anic verse superseding another, and is explicitly described by [[Qur'an, Hadith and Scholars:Islamic Theology#Abrogation|Qur'anic verses]] and various hadith narrations. From Umayyad and Abassid 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.<ref name="Khalil2017">See for example Mohammad Hassan Khalil, "Jihad, Radicalism and the New Atheism", Cambridge: Cambridge University Press, 2017, pp. 9-16</ref> | ||
{{Quote|[http://quran.com/8/61 Surat Al-'Anfāl (The Spoils of War) 8:61]<BR> | {{Quote|[http://quran.com/8/61 Surat Al-'Anfāl (The Spoils of War) 8:61]<BR>Tafsir al-Jalalayn (Suyuti) |‘This has been abrogated by the “sword verse” [Q. 9:5]’}} | ||
{{Quran|9|5}} commands | {{Quran|9|5}} commands fighting against breakers of a treaty. | ||
{{Quote|{{Quran|9|5}}|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.}} | {{Quote|{{Quran|9|5}}|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.}} | ||
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{{Quote|{{Quran|2|190}}|Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.}} | {{Quote|{{Quran|2|190}}|Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.}} | ||
{{Quran|2|190}} is also held to have been abrogated, this time by the 'verse of immunity', which is found at the very beginning of the chapter containing the 'sword-verse'. | {{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.<ref name="Khalil2017" /> | ||
{{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=2&tAyahNo=190&tDisplay=yes&UserProfile=0&LanguageId=2 Surat Al-Baqarah (The Cow) 2:190]<BR>Tafsir al jalayn (Suyuti)|2=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''':}} | {{Quote|1=[http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=74&tSoraNo=2&tAyahNo=190&tDisplay=yes&UserProfile=0&LanguageId=2 Surat Al-Baqarah (The Cow) 2:190]<BR>Tafsir al jalayn (Suyuti)|2=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''':}} | ||
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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'''}} | 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'''}} | ||
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. | 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).<ref name="Khalil2017" /> | ||
{{Quote|{{Muslim|11|3941}}|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'''.}} | {{Quote|{{Muslim|11|3941}}|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'''.}} | ||
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{{Quote| {{Quran|8|39}} |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.}} | {{Quote| {{Quran|8|39}} |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.}} | ||
The Arabic word ''Fitna'' (فِتْنَةٌ), used in {{Quran|8|39}} and other verses | 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. | ||
{{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=231 The Order to fight until there is no more Fitnah]<BR>Tafsir Ibn Kathir|2=Allah then commanded fighting the disbelievers when He said: | {{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=231 The Order to fight until there is no more Fitnah]<BR>Tafsir Ibn Kathir|2=Allah then commanded fighting the disbelievers when He said: | ||
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{{Quote|Tafsir al-Tabari|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.<ref>[http://www.islamqa.com/en/ref/34647/Martyrdom The reason why jihaad is prescribed] - Islam Q&A, Fatwa No. 34647</ref>}} | {{Quote|Tafsir al-Tabari|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.<ref>[http://www.islamqa.com/en/ref/34647/Martyrdom The reason why jihaad is prescribed] - Islam Q&A, Fatwa No. 34647</ref>}} | ||
===(2:62) Theists, Christians, and Jews, shall be in Heaven=== | ===(2:62) Theists, Christians, and Jews, shall be in Heaven=== | ||
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===(109:1-6) To you be your way, and to me mine=== | ===(109:1-6) To you be your way, and to me mine=== | ||
{{Main|To You Your Religion and To Me Mine}}''Surah Kafiroon'' (literally the chapter about "unbelievers") is frequently cited as an example of the Islamic scriptures endorsing religious pluralism. | {{Main|To You Your Religion and To Me Mine}}''Surah Kafiroon'' (literally the chapter about "unbelievers") is frequently cited as an example of the Islamic scriptures endorsing religious pluralism. | ||
{{Quote|{{Quran|109|1-6}}|Say: O ye that reject Faith! <BR>I worship not that which ye worship,<BR>Nor will ye worship that which I worship. <BR>And I will not worship that which ye have been wont to worship, <BR>Nor will ye worship that which I worship. <BR>To you be your Way, and to me mine.}} | |||
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. | |||
{{Quote|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamicity.com%2Fmosque%2Fquran%2Fmaududi%2Fmau109.html&date=2015-03-14 Commentary on Qur'an Chapter 109:1-6]<BR>Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2=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.<BR>. . .<BR> | {{Quote|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamicity.com%2Fmosque%2Fquran%2Fmaududi%2Fmau109.html&date=2015-03-14 Commentary on Qur'an Chapter 109:1-6]<BR>Sayyid Abul Ala Maududi, Tafhim al-Qur'an|2=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.<BR>. . .<BR> | ||