Al-Huda

Foundation, NJ  U. S. A

 

the Message Continues ... 8/122

 

 

Newsletter for October 2011

 

Article 1 - Article 2 - Article 3 - Article 4 - Article 5 - Article 6 - Article 7 - Article 8 - Article 9 - Article 10 - Article 11 - Article 12

 

 

Misinterpreted Verses and Hadiths about Violence
by Jamal Badawi

Question
What is the best argument in trying to convert a Born-Again Christian to Islam?
Answer
I personally prefer the term "revert" as it connotes returning back to the pure innate nature of believing in the one true universal God. Prophet Muhammad (peace and blessings be upon him) indicated that each child is born "Muslim", so when a person accepts Islam, he or she actually reverts to the true natural innate faith. Many of the born again Christians are sincere people who are trying to find meaning in life and pursue spiritual fulfillment. Some of them were involved in negative behavior and so how religiosity changed their life for the better.

Our role as Muslim is to share the truth as we believe in it and understand it in kindness and love without undue pressure and to be patience and pray for them to have even greater fulfillment and greater understanding about our common creator.

Question
How to rightly interpret the following verses in the Qur’an:
(a) Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians, - any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve. (2:62) Is this verse still applies to Christians and Jews who live today or only those who lived prior to Prophet Muhammad's (PBUH) lifetime. Some consider this verse being abrogated by other verse(s) in the Qur’an.
(b) And whoever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter he will be one of the losers." (3:81-85) How to interpret the word 'Islam' in this verse correctly? If a Christian or a Jew or even a Hindu believes in the oneness of God, will that be acceptable to Allah.
Answer
This verse must be understood in the light of other verses in the Qur'an dealing with the same topic. It is clear in the Qur'an that rejecting beliefs in any prophet is tantamount to rejecting belief in all of them. Prophet Muhammad (peace and blessings be upon him) to Muslims is the last, final and universal messenger to all humankind. As such rejecting belief in him and in the divine revelations or word of God given to him is tantamount to rejecting all of the prophets. Therefore, this verse maybe referring to those who followed their prophet prior to the mission of Prophet Muhammad (peace and blessings be upon him). In fact, these people who followed the unadulterated message of their prophet are in effect "fellow Muslims", literally those who sought peace through submission to God.

But this argument, however, is only on the theological level; it has nothing to do with the kind and just treatment of any person or any other faith community who coexist peacefully with Muslims. This might be similar to the truth claims made by fellow Christians who believe that trinity is the "theological truth" for them. Our duty as Muslims is to express our belief without animosity and let God judge all on the Day of Judgment.

As for the verse 3:81-85, it seems to be categorical and as such the word Islam may be interpreted legitimately in more than one way. It could mean generic Islam, literally achieving peace through submission to God, which applies to any follower of any legitimate prophet throughout history. Secondly, even if it refers to accepting Prophet Muhammad (peace and blessings be upon him), then it is up to Allah, not us, to accept or reject those rejected Islam. This means that we are not allowed as Muslims to mistreat them in any way as the one who accepts or rejects is Allah and not us.

Question
How should we deal with verse 9:5, which seems to be in conflict with verse 2:256 "la ikraha fi deen"?
Answer
This ayah has been frequently quoted out of its textual and historical context. There is absolutely no contradiction between the two verses you mentioned.

Question
Is there a special context for understanding many of the verses in Surah Al-Tawba which deal with war in Islam, like for example verses (9:5) and verse (9:123)? Is Surah Al-Tawba a "special case", as it's the only Surah in the Qur'an which does not start with "Bism Allah Al-Rahman Al-Rahim"?
Answer
The answer to 9:5 was already given in this session, please refer to previous answers. As for Surah 9, ayah 123, this must be understood in the light of a rule in Tafsir known as the general which is meant to refer to the specific, which has many examples in the Qur'an. This ayah for sure falls in that category, meaning that this does not apply to all non-Muslim neighbors all the time or under all circumstances. The historical context was that early Muslims were surrounded by style and even aggressive neighbors, some were "People of the Book", others were idolatrous Arabs while others were pre-Islamic Persians. History recorded instances where some of them engaged not only in intimidation and threats against Muslims but also inciting murder and engaging actually in murderous acts. As such it was a matter of physical security of the emerging of the young Muslim community who had to abort the surrounding dangers through legitimate pre-emptive strikes.

Another evidence or proof that this is limited to that situation or similar ones that may arise is that the general rule in dealing with non-Muslim neighbors, individuals or states has been explicitly stated in the Qur'an (Surah 60, verse 8 and 9) which indicates that those who peacefully coexist with Muslims are entitled to just and kind treatment.

Surah at-Tawbah is not a special case, it is not the only chapter that deals with the regulations of the legitimate warfare (to repel oppression or aggression). The fact that it does not begin with basmallah is explained better by referring to the statement made by Uthman, may Allah be pleased with him. For details, please listen to Islamic Teachings, under the Qur'an/preservation, which is available on Islamonline.net.

Question
Surah Bara'a (immunity) is the last surah revealed to the prophet [pbuh] and many of its verses seem to abrogate almost everything that went before in the Qur’an in terms of war and the relationship with Christians, Jews and pagans. I find this confusing. Can you please explain?
Answer
There is no evidence whatsoever of the abrogation of the Qur'anic verses dealing with freedom of religion or the kind and just treatment of those who peacefully co-exist with Muslims such as Chapter 2, verse 256, and Chapter 60, verse 8 and 9 or Chapter 29, verse 46, and Chapter 16, verse 125. Surah 9 deals with a situation of aggression and oppression of Muslims and the two categories of verses are both applicable in their particular contexts; none of them abrogates the other. Please see the previous answer about some verses in the same Surah such as 5, 123.

Question
Some people say that Islam is a religion of peace and war and not only peace and that war is part of Aqeeda in Islam. What do you think?
Answer
I believe that Islam is ultimately the religion of peace. Islam is defined as peace through submission to God. It is one of the names and attributes of Allah. It is the name of Paradise and it is the common greeting of all Muslims. The Qur'an describes the mission of Prophet Muhammad (peace and blessings be upon him) as mercy to the worlds (21: 107). However, in order to maintain the state of peace it is necessary sometimes to resort the use of force to stop the aggressors and oppressors who disturb the peace sought by the masses. As such, peace is the ultimate objective (in this life and in the life to come) and war is the exception as the last resort to achieve and maintain the state of peace.

In fact, the Qur'an describes fighting as "a hated act" (Chapter 2: 206) and Prophet Muhammad (peace and blessings be upon him) hated that a person would call himself harb (war) whereas peace has always been praised and never referred to as a hated act. Prophet Muhammad (peace and blessings be upon him) also exhorted his followers not to be anxious to engage in fighting and to pray for peace and security. The Qur'an in more than one place emphases that imminent battles were averted such as the incident of the trench and the victorious return to Makkah without engaging in battle. It should be stated that war, the hated act, is only a necessary means (in some circumstances) to an end which peace, but not the other way round.

Question
Prophet said: “I have been commanded to fight people until they testify that there is no god but Allah…?” How can this meet with the verse in the Qur'an: “there is no compulsion in religion”?
Answer
It is impossible to interpret that hadith to mean all people as this understanding clearly contradicts numerous verses in the Qur'an including, “there is no compulsion in religion”. The hadith apparently refers to the Makkan chiefs who broke the treaty of Hudaybiya then fled after the opening of Makkah and conspired with others to initiate the battle of Hunain. When they were defeated they fled again. Such people were guilty of what we call today "war crimes" and murder of innocent people. While they deserve to be fought against they were given a magnanimous option that if they willingly wish to accept Islam that their previous transgression or crimes will be forgiven and their life and property will be safeguarded. In any case, it is an option, not force, it is a positive and constructive option to reconcile their hearts and assure them if they accept Islam willingly that they will not be punished for their previous atrocities.

Another aspect that confirms this understanding is that the use of the term "hatta" in the hadith does not necessarily mean that it is a condition for them to be safe and it could mean in this broad textual context that the reason for Muslims being permitted to fight against aggression or oppression is to safeguard their religious freedom and those of others. So the ultimate objective of averting war may be realized more effectively if the religious enmity on the part the enemy is removed and the most effective way of removing it will occur if they see the light and open their hearts to the truth.

Question
It will be funny to say that Islam is peaceful and that it does not preach violence. Muhammad stated clearly that he loves war and that fighting is a means of making livelihood in Islam; he said: "my rizq (sustenance or provision) has been made under the shade of my armor?
Answer Please read my article for greater detail:
http://www.islamonline.net/english/Contemporary/2005/04/Article01.shtml

Question
How can you explain the verse: "Kill them wherever you find them..."? And also the verse "Fight them till there is no more Fitna (oppression...)”? Also in the Sunnah, we have the well-know Hadith of the Prophet that goes as thus: "I'm ordered to fight people till they testify to the oneness of Allah and that I am the Messenger of Allah..." Don't you think that these texts show that Islam sees that "sword" alone is the tool of making people embrace Islam? Don't you agree with me that these texts and other fall into the hand of extremist people like Al-Qaeda and so on?
Answer
The problem here is quoting one part of this verse (2:191) because the remaining part says "and drive them away from wherever they drove you away, for oppression is worse than killing." Therefore, this verse does not give a license to kill even idolatrous Arabs who are meant in this verse but only those who committed aggression and oppression against Muslims by driving them from their homes and towns without justification. So it is a case of legitimate fight against severe oppression which the Qur'an describes as "worse than killing". The same verse also continues to prohibit Muslims from fighting near the Sacred House unless the enemies fight against them first.

If you continue in the same section, you will find that the next verse indicates that if the oppressors desist from fighting and aggression, then Allah is indeed Forgiving and Merciful. The following verse clearly states that the reason for fighting is "to stop oppression especially that the common oppression at that time which took the form intimidation, torture to death or murder of those who chose Islam. This is why the verse says: "until persecution is no more and the choice of religion is between the person and God". The same verse continues to say that if they desist (i.e. from oppression) then there should be no more hostility except against the oppressors. As to the hadith you mentioned, please refer to the other answers in the same session for explanation.

Question
What are the examples of those verses and ahadith that are wrongly misinterpreted in your opinion? I suppose also that by violence you are suggesting "terror" as defined by the West, isn't it? If that is the case what are the rules of engagement in Islam if someone or an enemy brings war, violence or terror right in your doorstep?
Answer
For examples, please see my paper on Islam on that link: http://www.islamonline.net/english/Contemporary/2005/04/Article01.shtml In the absence of any comprehensive internationally accepted definition of terrorism, it may be defined as "any indiscriminate act of violence committed against the innocent by individuals, groups or states whether the victims and/or culprits are Muslims, Christians, Jews or any other faith community. As to the rules of warfare, when necessary, they are explicit to avoid hurting non-combatant. The Prophet Muhammad (peace and blessings be upon him) forbade hurting women who are not fighting, children, elderly, clergy, and other unarmed civilians. He also forbade killing an injured person in mistreating prisoners or destroying livestock or trees or what we call today the infrastructure of cities inhabited by the enemy.

Question
My question is regarding the 'official Ulama' in many Muslim countries and especially the 9/11 events who seems to be deviating from the true teaching of Islam. They usually justify whatever being done or endorse policies of the ruling regime (Even if it is not Islamic at all!). I am so disgusted with these ulama when they will justify that the current leaders in most Muslim countries is "ulil Amri' and it is an obligation for every citizens to follow them! To cite the case of those in the Middle east and Gulf States where these leaders are clearly tools of the West and selling Muslim and Islamic interest for the sake of clinging to their power and rule. And at the same time, jailing many true ulama whom that have spoken up against these tyrrant regimes. Need your sincere comment.
Answer
Justifying wrong aggression or tyranny by any person is unjustified and I exhort all my Muslim brothers and sisters whether common people or scholars or rulers for that matter to fear Allah SWT and develop the quality of taqwa and to realize that one day all people will stand equally before the creator to be questioned about their words and actions. We pray for all as nobody is above advice and nobody can claim they have no need for exhortation and prayers of their brethren.

Question
How about the hadith that claims "Kill whoever changes his religion."?
(a) If a person changes his religion, is it considered as a profound insult to Allah and to all Muslims but Allah says in the Qur’an "Let there be no compulsion in the religion" (2:256).
(b) What about the status of the hadith. Is it sahih (sound), hadith al-ahad (isolated) or dhaif (weak)?
(c) What if a person changes religion from Christianity to Judaism? Does this hadith still apply to that person?
Please shed some light on this hadith.
Answer
The question of apostasy has been debated among scholars based on their interpretations of some hadiths since the Qur'an does not specify any worldly punishment for it. For example, there was a case at the time of the Prophet (peace and blessings be upon him) where a man came to him in three consecutive days and told him that he wanted to apostate. The Prophet (peace and blessings be upon him) never took any action against him, and when the man finally left Madina, the Prophet (peace and blessings be upon him) never sent anyone to arrest him, let alone kill him. This hadith appears in more than one version in Sahih Muslim and is authentic.

This is why some scholars distinguished between individual apostasy and apostasy which is accompanied by high treason. For example, one version of a hadith narrated by `A'isha concerning apostasy (and one who left his religion and fought against Muslims). The topic is broad and most Muslims are acquainted only with the only common view and interpretation of these hadiths.

The rule of "no compulsion in religion" which appears in several verses in the Qur'an and is consistent with its message of willing submission to God. These verses are no doubt definitive and explicit. Other texts, in the Qur'an or Sunnah, which are speculative (mutashabih or texts that could be interpreted in more than one way without violating basic rules of interpretation) in meaning must be interpreted or re-interpreted in the light of the definitive.

Question
Since Muslims are entitled the right to defend themselves or at least to maintain some kind of balance of military power, I would like to know what the position of Muslims scholars is with regard with nuclear weapons.
Answer
Experience shows that even in liberal democracies with a developed systems of checks and balances, nuclear weapons were actually used, e.g., in Japan. By its very nature, nuclear weapons indiscriminately kill and maim people and destroy the environment. Therefore, the immorality of using weapons is obvious and is against the Islamic teaching even at the time of war. Some may argue that possessing such weapons may act as deterrent to aggression and prevent being intimated unjustly by those who possess them. However, the real solution to this menace is not the proliferation of such weapons in the name of deterrents but the complete abolition of all stocks of nuclear weapons. There is also a need for the establishment of internationally strict controls against the development of such weapons in the future.

It is the moral responsibility of big powers who possess most of those weapons to give an example for the rest of the world by beginning this process of zero tolerance themselves rather than stockpiling and developing them while trying at the same time to prevent others from developing them. All powers, big or small, must stop stockpiling or developing these genocidal weapons for the sake of true and lasting world peace.


If you feel your question is very important, feel free to contact at EngLivedialogue@islamonline.net and they will try their best to answer your question.
Jamal Badawi, PhD, is a Famous Da'iyah and Member of the European Council for Fatwa and Research
Source: Islamonline Live Dialogue Editing Desk, 10th Sep. 2005, www.islamonline.net

 

 

 

 

 HOME - NEWSLETTERS - BOOKS - ARTICLES - CONTACT - FEEDBACK

 

DISCLAIMER:

 

All material published by Al-Huda.com / And the Message Continues is the sole responsibility of its author's).

The opinions and/or assertions contained therein do not necessarily reflect the editorial views of this site,

nor of Al-Huda and its officers.

  Copyright © 2001  Al-Huda, NJ  USA