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Jihad in Islamic Law: Difference between revisions
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This was in line with their interpretation that fitna here means shirk, associating partners with Allah (or kufr, disbelief), based on narrations recorded by al-Tabari attributing this view to Ibn Abbas and several of the tabi'un (successor generation). Javad Hashmi, an Islamic modernist and academic, notes the defensive principles apparent in the passage, and argues that in this context fitna simply means religious persecution, pointing to the related verse {{Quran|2|217}} quoted above which seems to define fitna in terms of obstruction of worship (though it also says "and disbelief in Him"<ref>Hashmi awkwardly glosses this as [while] disbelieving in Him, but perhaps "and to disbelief in Him" is a more plausible alternative in keeping with his definition of fitna i.e. they turn people from the way of Allah and to disbelief.</ref>).<ref name="HashmiPart1-2hr12to22">[https://www.youtube.com/watch?v=9l_9WwaoDYQ Jihad, War and Peace in Islam by Dr. Javad Hashmi (Part 1)] - Youtube.com, April 2020 (see 2 hours 12 to 22 minutes)</ref> {{Quran-range|2|190|191}} in the above quote and {{Quran-range|8|34|39}} quoted below seem also to support the interpretation that fitna here refers to oppression. | This was in line with their interpretation that fitna here means shirk, associating partners with Allah (or kufr, disbelief), based on narrations recorded by al-Tabari attributing this view to Ibn Abbas and several of the tabi'un (successor generation). Javad Hashmi, an Islamic modernist and academic, notes the defensive principles apparent in the passage, and argues that in this context fitna simply means religious persecution, pointing to the related verse {{Quran|2|217}} quoted above which seems to define fitna in terms of obstruction of worship (though it also says "and disbelief in Him"<ref>Hashmi awkwardly glosses this as [while] disbelieving in Him, but perhaps "and to disbelief in Him" is a more plausible alternative in keeping with his definition of fitna i.e. they turn people from the way of Allah and to disbelief.</ref>).<ref name="HashmiPart1-2hr12to22">[https://www.youtube.com/watch?v=9l_9WwaoDYQ Jihad, War and Peace in Islam by Dr. Javad Hashmi (Part 1)] - Youtube.com, April 2020 (see 2 hours 12 to 22 minutes)</ref> {{Quran-range|2|190|191}} in the above quote and {{Quran-range|8|34|39}} quoted below seem also to support the interpretation that fitna here refers to oppression. | ||
Medieval commentators interpreted fitna as shirk/kufr and the command to fight in Q 2:193 and Q 8:39 in terms of religious expansionism, supported by a famous hadith shown below. Some scholars like Ibn Taymiyyah interpreted that narration in a more limited sense through the Quran, in terms of fighting those who are waging war but not if there is a peace treaty. Modernists typically question its authenticity altogether (in line with the modern academic view that hadiths in general cannot be relied upon at face value). | Medieval commentators interpreted fitna as shirk/kufr and the command to fight in Q 2:193 and Q 8:39 in terms of religious expansionism, supported by a famous hadith shown below. Some scholars like Ibn Taymiyyah interpreted that hadith narration in a more limited sense through the Quran, in terms of fighting those who are waging war but not if there is a peace treaty. Modernists typically question its authenticity altogether (in line with the modern academic view that hadiths in general cannot be relied upon at face value). | ||
{{Quote|{{Muslim|1|30}}|It is reported on the authority of Abu Huraira that the Messenger of Allah said: | {{Quote|{{Muslim|1|30}}|It is reported on the authority of Abu Huraira that the Messenger of Allah said: | ||
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I have been commanded to fight against people so long as they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life on my behalf except for the right affairs rest with Allah.}} | I have been commanded to fight against people so long as they do not declare that there is no god but Allah, and he who professed it was guaranteed the protection of his property and life on my behalf except for the right affairs rest with Allah.}} | ||
Hashmi argues that "the religion is for Allah" in 2:193 and "the religion, all of it (l-dīnu kulluhu), is for Allah" in Q 8:39 should be understood not in a religious hegemonic sense, but rather in terms of the oppressed believers (hence, "fitna") not being forced to commit shirk, to include pagan gods besides Allah in their religion. His interpretation is one also mentioned by al-Tabari and Ibn Ishaq. | Hashmi argues that "the religion is for Allah" in 2:193 and "the religion, all of it (l-dīnu kulluhu), is for Allah" in Q 8:39 should be understood not in a religious hegemonic sense, but rather in terms of the oppressed believers (hence, "fitna") not being forced to commit shirk, to include pagan gods besides Allah in their religion. His interpretation is one also mentioned by al-Tabari and Ibn Ishaq. <ref name="HashmiPart1-2hr12to22" /> Looking at the preceding verses, Q 8:34-38 (shown in the quote below), a case can be made either way for this or for the traditional interpretation. In further support of his interpretation, Hashmi has also argued that wiping out pagan religion would not have been a viable goal at that early, post-migration time period. In support of the timing, it may also be worth noting that the first of 'Urwa b. al-Zubayr's letters states that Q 8:39 was revealed before Muhammad called the remaining Muslims in Mecca to migrate. Later in the same surah, {{Quran-range|8|72|72}} has a command to help believers who did not migrate but who seek help in the religion (fī l-dīni) lest there be fitna. In the Quran, l-dīn, usually translated "the religion", probably refers to active rites of worship, especially at the sanctuary.<ref>[https://www.youtube.com/watch?v=gvNdiq_giew Mohsen Goudarzi: Din, Islam, and Hanif in the Qur’an] - youtube.com - 1 May 2023</ref> | ||
{{Quote|{{Quran-range|8|34|39}}|34 But why should Allah not punish them while they obstruct [people] from al-Masjid al- Haram and they were not [fit to be] its guardians? Its [true] guardians are not but the righteous, but most of them do not know.<BR /> | {{Quote|{{Quran-range|8|34|39}}|34 But why should Allah not punish them while they obstruct [people] from al-Masjid al- Haram and they were not [fit to be] its guardians? Its [true] guardians are not but the righteous, but most of them do not know.<BR /> | ||