Commonly Misquoted Verses From the Quran

8/14/2019 Commonly Misquoted Verses From the Quran

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Quran Misquoted Again

Contributed by Ansar Al AdlThursday, 06 December 2007Last Updated Thursday, 06 December 2007

Do people misquote theQuran?

"I am tired of people insulting my beliefs, my faith and everything I hold dear to me by misquoting the Quran andteachings of our prophet, peace be upon him."

"How do you reply to theseattacks coming from non-Muslims and remove their correct assumptions andmisconceptions?" - (signed: Fed-Up in Texas)

Commonly Misquoted Verses From the QuranBy :Ansar Al-'Adl

Misquotes from the Quran

1. Introduction2. Verse 1: "Fighting is ordained for you..." (2:216)3. Verse 2: "Not equal are those who sit at home..." (4:95)4. Verse 3: "Among the believers are men having fulfilled their covenant..." (33:23)5. Verse 4: "When you meet the infidels, smite their necks..." (47:4)

6. Verse 5: "There is no blame on those who are old..." (9:91)7. Verse 6: "Slay them wherever you catch them..." (2:191)8. Verse 7: "But if they turn away, catch and slaughter them..." (4:89)

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9. Verse 8: "Fight the pagans wherever you see them..." (9:5)10. Abrogated?11. Verse 9: "They ask you about fighting in the holy month..." (2:217-218)12. Verses 10: "Fight in God's cause..." (2:244) & (4:76)

13. Verse 11: "Fight those who believe not in God..." (9:29)14. Similar Narration: "I have been ordered to fight..."15. Verse 12: "Ruthless to the disbelievers..." (5:54) & (48:29)16. Verses 13: "I will instil terror into the hearts..." (8:12-13)17. Verse 14: "The punishment for those who wage war..." (5:33)18. Similar Narration: "A group from the Ukil/Urayna tribe..."

19. Verse 15: "Take not the Jews and Christians as friends..." (5:51)20. Conclusion By Ansar Al-'Adl (www.islamicboard.com) Introduction

In our time, we find it becoming more and more common for some people to misquote verses from the Quran, ornarrations of the Prophet Muhammad (peace be upon him), in order to support their twisted presentation of Islam as ahostile and violent religion. The majority of these verses are either mistranslated, taken out of context, or misunderstooddue to lack of basic knowledge. For example, Jihad is misunderstood by many people today as a holywar, hence, whenever it is praised in the Quran, it is seen in a negative light. Jihad in reality is a positiveconcept, not a negative one, and for this reason, one must read about Jihad before reading the rest of this article. Anexplanation of Jihad can be read here. This article intends to clarify the misconception that Islam promotes violence andhatred by re-examining the misquoted verses and narrations. As we shall see, once understood properly, it becomesapparent that Islam teaches nothing but peace, harmony and tolerance for all humanity. We have selected and quotedthe verses/narrations in the way that they are circulated by the Islam-haters, so that the poor translation and otherdeceptive tactics of the Islam-Haters may be exposed.

Misquoted Verse #1 Quran 2:216 Jihad (holy fighting in God's Cause) is ordained for you (Muslims), though you dislike it. But it ispossible that you dislike a thing which is good for you, and like a thing which is bad for you. But God knows, and youknow not. The first mistake in this translation is that this Quranic verse actually does not use the word Jihad.This verse actually uses the word Qitaal, which refers to physical fighting. Fighting is ordained forMuslims in order to defend themselves and their rights, as well as the rights of others. The obligation to physically defendones rights, and to establish justice was elaborated on in the previously mentioned article on Jihad. It is sufficient

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to quote a verse from the Quran in this regard:

4:75 And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed

among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; andraise for us from You one who will protect, and raise for us from You one who will help." It is most certainly a duty of all human beings to help each other from oppression and injustice. This is what Islamteaches. Commenting on verse 2:216, Abdullah Yusuf Ali writes: To fight in the cause of Truth is one of the highest forms of charity. What can you offer that is more precious than yourown life? But here again the limitations come in. If you are a mere brawler, or a selfish aggressive person, or a

vainglorious bully, you deserve the highest censure. (Yusuf Ali, The Holy Qur'an, Text, Translation and Commentary ) Therefore, the fighting ordained by God in the Qur'an is the fighting to establish justice and security in the land, and thisis a duty upon all human beings. We will always hope for peace, but we must realize that without justice, freedom, rightsand equity, peace will never be able to survive. Likewise, on verse 2:216, Abdul Majid Daryabadi writes: War, it has been truly said, is sanctioned by the law of nature the constitution of man and the constitution ofsociety and is at times a biological and sociological necessity. Islam, the ideal and practical religion has allowedit, but only in cases of sheer necessity. (Daryabadi, The Glorious Quran, emphasis added)

Islam has designated war as the last resort and only in cases of sheer necessity, in order for us to defend the rights ofourselves and others. Also, the picture becomes even more clear when we take into consideration the historical contextof the revelation. Abdullah Yusuf Ali goes on to explain the historical context in his commentary on verse 2:217: The intolerance and persecution of the Pagan clique at Mecca caused untold hardships to the holy Messenger of Islamand his early disciples. They bore all with meekness and long-suffering patience until the holy one permitted them to takeup arms in self-defence (Yusuf Ali, The Holy Qur'an, Text, Translation and Commentary )

In light of the above quote, it becomes apparent that fighting has been especially ordained in conditions of severepersecution and hardship. Consequently, the Muslims are required to defend themselves from oppression and establishjustice. To abstain from helping those under oppression is cowardice. Abdul Majid Daryabadi also explains the historicalcontext of the verse: Persecuted, harassed, afflicted, poverty-ridden, exiled, and small in number as the Muslims were at the time of theenactment of warfare, it was but natural that they were none too fond of crossing swords with the mighty forces that hadconspired for their extirpation. Nothing short of express and emphatic Divine Command could urge them on to the field ofbattle [in order to defend their rights]. And yet the Islamic jihads are declared to be designed by the Prophet tosatisfy his discontented adherents by an accession of plunder! (Margoliouth). Such is this Europeanscholars love of veracity! Such is his wonderful reading of history! (Daryabadi, The Glorious Quran)

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The commentary on this verse makes it very clear that Muslims have always understood this verse as the legal right todefend ones rights from the forces of oppression, but never to transgress limits in defence. Misquoted Verse #2

Qur'an 4:95 Not equal are those believers who sit at home and receive no injurious hurt, and those who strive hard,fighting Jihad in God's Cause with their wealth and lives. God has granted a rank higher to those who strive hard, fightingJihad with their wealth and bodies to those who sit (at home). Unto each has God promised good, but He prefersJihadists who strive hard and fight above those who sit home. He has distinguished his fighters with a huge reward. First of all, this is a very poor translation of the verse. Let us look at some notable translators:

4:95YUSUFALI: Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight inthe cause of God with their goods and their persons. God hath granted a grade higher to those who strive and fight withtheir goods and persons than to those who sit (at home). Unto all (in Faith) Hath God promised good: But those whostrive and fight Hath He distinguished above those who sit (at home) by a special reward

PICKTHAL: Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality withthose who strive in the way of God with their wealth and lives. God hath conferred on those who strive with their wealthand lives a rank above the sedentary. Unto each God hath promised good, but He hath bestowed on those who strive a

great reward above the sedentary

MUHAMMAD ASAD: Such of the believers as remain passive' -.other than the disabled -cannot be deemed equal tothose who strive hard in God's cause with their possessions and their lives:' God has exalted those who strive hard withtheir possessions and their lives far above those who remain passive. Although God has promised the ultimate goodunto all [believers], yet has God exalted those who strive hard above those who remain passive by [promising them] amighty reward

KHAN/HILALI: Not equal are those of the believers who sit (at home), except those who are disabled (by injury or areblind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah haspreferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Untoeach, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit(at home) by a huge reward; Now that we have quoted the most common translations, the source for the quoted translation seems questionable.Words such as Jihadists are purely media coined terms without any real meaning. In fact, the OxfordAmerican Dictionary says about this term: USAGE: There doesnt seem to be a pressing need for this English-friendly form since the Arabic term for a holywarrior, mujahid, has already made it into English in plural forms (mujahideen, mujahedin), along with jihadi, a form more

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in keeping with Arabic morphology. Jihadist, however, is the preferred form for all writers who are vehemently anti-Arabor anti-Islam. Having defined Jihad in the previous article, we can describe a Mujahid as someone who strives to uphold justice,perhaps risking his life in the process. So what do these verses say? They are elevating the status of those who arebrave to stand up for truth and justice in the face of oppression. The verses elevate their status over that of those who

cowardly hide from defending the rights of others, unless they have a disability, which prevents them from doing so. Sothe Islam-hater finds no support (for their distorted presentation of Islam) in these verses either. Moreover, the versesupports the interpretation of Jihad as any struggle for the sake of God because it has mentioned those who performJihad with their wealth by donating it for a good cause, such as humanitarian organizations. As Muhammad Asad writesabout this verse: The term mujahid is derived from the verb jahada, which means "he struggled" or "strove hard" or "exerted himself",namely, in a good cause and against evil. Consequently, jihad denotes "striving in the cause of God" in the widest senseof this expression: that is to say, it applies not merely to physical warfare (qital) but to any righteous struggle in the moralsense as well (Asad, The Message of the Quran)

Misquoted Verse #3 Qur'an 33:23 Among the Believers are men who have been true to their covenant with God and have gone out for Jihad(holy fighting ). Some have completed their vow to extreme and have been martyred fighting and dying in His Cause, andsome are waiting, prepared for death in battle .

Here the Islam-Hater has conveniently removed the brackets from the translation, so that the reader cannot distinguishbetween ideas of the translator and the words of the Qur'an. Let us help out by providing a translation without anyadditional ideas:

33:23. Among the believers are men who have been true to their covenant with Allah, of them some have fulfilled theirobligations, and some of them are still waiting, but they have never changed in the least.

It is also clear that the Islam-hater has placed additional ideas into the translation, not supported by any translator."fighting and dying", "prepared for death in battle", these are not the words of the Qur'an. The Qur'an is praising thoseearly companions who remained steadfast in their faith and true to the covenant. This verse does not mention fighting orJihad at all. That is one interpretation of this verse, as Ibn Kathir writes: When Allah mentions how the hypocrites broke their promise to Him that they would not turn their backs, He describesthe believers as firmly adhering to their covenant and their promise:([they] have been true to their covenant with Allah; of them some have fulfilled their Nahbah;) Some of [theQuranic commentators] said: "Met their appointed time (i.e., death).'' Al-Bukhari said, "Their covenant, and refersback to the beginning of the Ayah.

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(and some of them are still waiting, but they have never changed in the least.) means, they have never changed orbroken their covenant with Allah. (Tafsir Ibn Kathir) And Abdullah Yusuf Ali writes on verse 33:23:

In the fight for Truth were (and are) many who sacrificed their all resources, knowledge, influence, life itself in the Cause, and never wavered. If they won the crown of martyrdom, they were blessed Other heroesfought valiantly and lived, always ready to lay down their lives. Both classes were staunch: they never changed orwavered. (Yusuf Ali, The Holy Qur'an, Text, Translation and Commentary ) Their covenant is their promise to Prophet Muhammad (peace be upon him) to protect him and support Islam. Some ofthe Muslims had already fulfilled it by dying to protect their faith, while others were still fully prepared to do the same. Thecomprehensive nature of this verse is better understood when we consider the words of Shaykh Abdul Bary Ath-Thubaity, Imam of the Prophets Mosque, who said about verse 33:23:

The men about whom we are talking are not those who have sunk deep into the abyss of worldly pleasures, those whodo not aim for high moral standards and turn away from their Lord. They are not those of imposing physical staturewhose minds are devoid of any sense; for such people are most certainly not real men. The real men whom we aretalking about are those whom Allah describes when He says,

And the slave of the Most-Beneficent (Allah) are those who walk on the earth in humility and sedateness, andwhen the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend thenight before their Lord, prostrate and standing. And those who say Our Lord! Avert from us the torment of Hell. Verilyits torment is ever an inseparable, permanent punishment. Evil indeed it (Hell) is as an abode and a place of

dwell. And those who when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those(extremes). (Al-Furqan 25: 63-67)(SOURCE) This is what fulfilling ones covenant truly means. It refers to fulfilling ones Islamic obligations withdevotion and sincerity, and speaking gently even to those disbelievers who are rude and harsh. On the subject ofmartyrs, it would be wise to quote from the Prophet Muhammad (peace be upon him):

God's Apostle said, "Five are regarded as martyrs: They are those who die because of plague, abdominal disease,drowning or a falling building etc., and the martyrs in God's Cause." -Bukhari #2829 (Volume 4, Book 52, #82) "Whoeverdies protecting his religion, he is a martyr; whoever dies protecting his wealth, he is a martyr; whoever dies protecting hisfamily, he is a martyr; and whoever dies protecting his blood (i.e. his life), he is a martyr." - (At-Tirmidhi #1421, AbuDawud 4772, An-Nasa'i #4100 and Ibn Majah #2580) These ahadith deals a severe blow to the misconception that martyrdom in Islam refers to those who die in battle only.As we have seen, the greatest manifestation of Jihad is when one is willing to sacrifice their life for the sake of God, andthis can take any of the forms listed in the above narration. Dying in physically defending the rights of others is only oneform.

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Misquoted Verse #4 Qur'an 47:4 So, when you clash with the unbelieving Infidels in battle, smite their necks until you overpower them, killingand wounding many of them. At length, when you have thoroughly subdued them, bind them firmly, making (them)

captives. Thereafter either generosity or ransom until the war lays down its burdens. Thus are you commanded by Godto continue carrying out Jihad against the unbelieving infidels until they submit to Islam . Once again a poor translation serves the purpose of the Islam-haters very well. Let us examine a more accuratetranslation before analyzing the verse:

47:4 Therefore, when ye meet the Unbelievers in battle, smite at their necks; At length, when ye have thoroughlysubdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war laysdown its burdens. Thus (are ye commanded): but if it had been God's Will, He could certainly have exacted retributionfrom them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way ofGod,- He will never let their deeds be lost. So we now see some grievous mistakes made in the poor translation quoted. 1. The verse makes NO mentionwhatsoever of "killing and wounding" 2. "Thus are you commanded by God to continue carrying out Jihad against theunbelieving infidels until they submit to Islam " is a complete addition to the verse and is not found anywhere in theQur'an! 3. That verse does not use the word Jihad at all It is very clear that the context of this verse is in battle, and when

in battle the defenders of humanity should attack the unjust oppressors until they are subdued. Professor ShahulHameed comments on verse 47:4 by saying: The context of this verse was when the Muslims were to fight their enemies for their very existence. After thirteen yearsof endurance and patience, the prophet and his companions had to leave their home town of Makkah and to emigrate toMadinah. When the people of Madinah had welcomed him there and he was accepted as a leader there, the Makkansbecame unhappy. They wanted to eliminate Muhammad and his religion; and so they sent their army to root out Islam.And the crucial battle took place in Badr. It was just before this that Muhammad received the revelation from God to fight:

{And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love thosewho exceed the limits.} (Al-Baqarah 2:190)

This meant that the Prophet and his companions were not to start the fighting; but to defend themselves againstaggressors. That was how fighting was ordained; but we must know that once we fight, we fight to defeat the aggressors,so that we can live without fear of molestation and invasion; so that we can live in peace; so that justice is done.Remember God does not command any one to start fighting; rather He permits people to fight in self defence or for thedefence of those who are attacked unjustly. (SOURCE) The historical context again illustrates a condition of constant struggle and war. In such a condition, God reassures thebelievers that He is with them, and to therefore have full faith, strength and bravery in battle and not to cower from theenemy. As Abdullah Yusuf Ali writes:

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When once the fight (Jihad) is entered upon, carry it out with the utmost vigour (Yusuf Ali, The Holy Qur'an, Text,Translation and Commentary )

Likewise, Dr. Maher Hathout writes: Clearly, these verses are applicable in the heat of battle and against an aggressive combating force. (Hathout, Jihad vs.Terrorism; US Multimedia Vera International, 2002, p.49) Muslims are encouraged to restrain the enemy by capturing them, and to therefore minimize loss of life. Moreover, theverse specifically mentions that Muslims should subdue the enemies "until the war lays down its burdens", i.e. until theenemy stops fighting. Similar to this verse:

8:61 But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in God: for He is One thathears and knows (all things). So the verse is very specific, in that it is limited to the context of a battle and the Muslims should only fight until theenemy is subdued or inclines towards peace i.e. they should not transgress limits. In the event of a battle, the verse

guides Muslims to abstain from transgressing limits and only to fight the enemy until they are subdued or cease fighting.Shaykh Muhammad Saalih Al-Munajjid comments about the treatment of prisoners: If the Muslims capture them and take them to a place that has been prepared for them, they should not harm them ortorture them with beatings, depriving them of food and water, leaving them out in the sun or the cold, burning them withfire, or putting covers over their mouths, ears and eyes and putting them in cages like animals. Rather they should treatthem with kindness and mercy, feed them well and encourage them to enter Islam... ...The Prophet (peace and blessingsof Allaah be upon him) used to enjoin the Muslims to treat prisoners well, whereas the Romans and those who camebefore them the Assyrians and Pharaohs, all used to put out their prisoners eyes with hot irons, and flay themalive, feeding their skins to dogs, such that the prisoners preferred death to life. (SOURCE)

Therefore, Islam has laid out clear rules and regulations for Muslims to follow in the event of war, which is only used as alast resort. Misquoted Verse #5 Qur'an 9:91 There is no blame on those who are old, weak, ill, or who find no resources to spend (on Jihad), if they aresincere (in duty) to God and His Messenger.

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Some non-Muslims feel that this verse is proof that Jihad is a Holy War because if it were not the elderly and otherswould be able to participate. Consequently, this verse is falsely used in an attempt to negate any concept of non-militaryJihad. First of all, we have already established that Jihad is of many types and does not necessarily have to be purelyspiritual or purely physical. There are several disabilities that prevent a person from performing a certain Jihad. Being oldor weak prevents one from participating in a physical Jihad to uphold good. Nor can the weak be expected to be a soldierfighting for justice, like those who fought the Nazis in World War II. Additionally, another form of Jihad is donatingmoney/resources to the poor and needy. Someone devoid of those resources cannot be expected to do that, as theverse mentions. With regards to ill, an example would be if someone has a illness in which they have less control over

their desires, then they cannot participate in the spiritual Jihad to control one's desires, like fasting during Ramadan. Onewho studies the Islamic Law already knows that those who are ill do not have to fast, which is an example of spiritualJihad. The different forms of Jihad have been described in detail in Islam and is well-known to Muslims. For example,Shaykh Muhammad Saalih Al-Munajjid writes: Jihaad may be with the tongue (by speaking out), or with weapons (which is qitaal or fighting) or with money. Each ofthese categories includes numerous subcategories. (SOURCE) And Dr. Shahid Athar writes:

The word "jihad" means struggle or, to be specific, striving in the cause of God. Any struggle done in day-to-day life toplease God can be considered jihad. One of the highest levels of jihad is to stand up to a tyrant and speak a word oftruth. Control of the self from wrongdoing is also a great jihad. One of the forms of jihad is to take up arms in defence ofIslam or a Muslim country when Islam is attacked. This kind of jihad has to be declared by the religious leadership or by aMuslim head of state who is following the Quran and the sunnah. (SOURCE) The other forms of Jihad are discussed in more detail in the article An Explanation of Jihad.

Misquoted Verse #6 And slay them wherever ye catch them.." (2:191) A classic and popular example of what Muslim scholars, like Dr. Jamal Badawi, call a cut and paste

approach. Everything becomes so much easier for the Anti-Islamists when they remove the context. The solution for theMuslim is to simply replace the verse in its context:

2:190-194 Fight in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors.And kill them wherever ye catch them, and turn them out from where they have turned you out; for persecution andoppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but ifthey fight you, kill them. Such is the reward of those who reject faith. But if they cease, God is Oft-Forgiving, MostMerciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; but ifthey cease, let there be no hostility except to those who practice oppression. The prohibited month, for the prohibitedmonth, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition againstyou, transgress ye likewise against him. But fear (the punishment of) God, and know that God is with those who restrainthemselves.

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How many times do we see the above verse repeating the message to make it clear? These verse were revealed at atime when Muslims of Madinah were under constant attack from the Makkans. An example would be when the Makkansconducted the public crucifixion of the companion of the Prophet Muhammad (peace be upon him), Khubaib bin Adi.These would be classified as 'terrorist activities' according to the modern usage of the term. So what does this verse sayin this context? "Fight in the cause of God those who fight you", "unless they (first) fight you there" - the context of this

verse applies to those who initiate the attack against Muslims. And even after they attack, the verse makes it clear: "But ifthey cease, God is Oft-Forgiving, Most Merciful." And it also makes clear the purpose for what Muslims fight: "fight themon until there is no more tumult or oppression, and there prevail justice and faith in God". It is the duty of Muslims todefend humanity from oppression and persecution and to establish justice. Muslims believe that God has placed us hereon earth as his deputy or viceroy, and thus, it is our duty to enjoin the good and forbid the evil, to establish peace andjustice in the land. Dr. Maher Hathout writes the following on verses 2:190-194: These verses were applicable to a particular situation or if, hypothetically, the same situation was to be repeatedHistorically, fighting back against the aggressors was prohibited during the thirteen years of the Meccan period. After themigration to Medina and the establishment of the Islamic state, Muslims were concerned with how to defend themselvesagainst aggression from their enemies. The aforementioned verses were revealed to enable them to protect the newly

formed state by fighting in self-defence against those who fought them. However, the Quran clearly prohibitsaggression. The verses explain that fighting is only for self-defence. Thus, a Muslim cannot commit aggression and killinnocent men, women, children, the sick, the elderly, monks, priests, or those who do not wish to fight. A Muslim is alsomandated not to destroy plant life of livestock. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002,p.49, emphasis added) The historical context is something that must always be considered where developing an understanding of Qur'anicverses. Without knowing the circumstances behind the revelation, one cannot apply the verse as accurately. ShaykhSalman Al-Oadah writes about the general principles in Jihad:

Jihad can never be fought for worldly gain, for conquest, or even for revenge. Muslims must only fight to protect the lives,property, and freedoms of people, especially their freedom to worship Allah when that freedom is forcibly attacked. Theyare never allowed to attack innocent people, even when they are themselves attacked by the countrymen of thoseinnocents. Any people that go against this established principle of Islamic Law and murder civilians are fighting againstIslam and everything that it stands for. It is ludicrous for them to call this fighting a jihd, a word that means striving in thecause of Islam. They are in fact murderers in the light of Islamic Law and should be treated as such. (SOURCE,emphasis added) There are strict and detailed laws in Islam, which Muslims must follow carefully. A military Jihad must be performedunder these regulations. Abdullah Yusuf Ali writes about verse 2:190:

War is only permissible in self-defence, and under well-defined limits. When undertaken, it must be pushed with vigour,but not relentlessly, but only to restore peace and freedom for the worship of God. In any case strict limits must not betransgressed: women, children, old and infirm men should not be molested, nor trees and crops cut down, nor peacewithheld when the enemy comes to terms. (Yusuf Ali, The Holy Quran, Text, Translation and Commentary ) He then re-iterates the general principles behind Jihad in his commentary on verse 2:191: In general, it may be said that Islam is the religion of peace, goodwill, mutual understanding, and good faith. But it will notacquiesce in wrong-doing, and its men will hold their lives cheap in defence of honour, justice, and the religion which theyhold sacred. Their ideal is that of heroic virtue combined with unselfish gentleness and tenderness, such as isexemplified in the life of the Apostle. They believe in courage, obedience, discipline, duty, and a constant striving by all

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the means in their power, physical, moral, intellectual, and spiritual, for the establishment of truth and righteousness.(Yusuf Ali, The Holy Quran, Text, Translation and Commentary ) This is the true focus behind Jihad, and Muslims must never lose this focus. Jihad is solely for the purpose of aidinghumanity and bringing justice and freedom to the oppressed. Therefore, all actions must be in-line with this focus and thestrict regulations governing Jihad. The focus is to defend, not destroy. One who focuses on the betterment and aid of

humanity will realize that destruction will never achieve this. Abdul Majid Daryabadi writes extensively on verse 2:190: 2:190 And fight in the way of Allah those who fight you Violating the truce they themselves hadsigned. The Muslims, after having borne untold persecution with almost superhuman fortitude for years and years at thehands of the pagans of Makkah, are now for the first time enjoined to take to reprisals. For a full thirteen years theMuslims were subjected to relentless persecution in Mecca. The Prophet and his followers fled for life to Medina, but theenemy would not leave them alone in their refuge. They came to attack them within a year, and the first three battleswere fought in the very locality which will whether the Prophet was an assailant or defendant (Headley, TheOriginal Church of Jesus Christ and Islam, p. 155). The Makkans had signed a truce and were the first to break it. Thewords fight with those who fight you clearly show, firstly, that the Muslims were not the aggressors, andsecondly, that those of the enemy who were not actual combatants children, women, monks, hermits, the aged

and the infirm, the maimed, and the like had nothing at all to fear from the Muslim soldiery. It was in light of thisexpress Divine injunction that the great Abu Bakr, the first Caliph, charged his troops into Syria, not to mutilatethe dead, nor to slay old men, women, and children, nor to cut down fruit-trees, nor to kill cattle unless they were neededfor food; and these humane precepts served like a code of laws of war during the career of Mohammadanconquest. (Bosworth Smith, Mohammed and Mohammedanism, p. 185). Has not Islam thus, in prescribing waragainst those who break Gods law, who challenge His righteous authority, and who fill the world with violenceand injustice, made every concession short of the impossible? Has any code of military ethics been so chivalrous, sohumane and so tender towards the enemy? The moral tone adopted by the Caliph Abu Bakr, in his instructions tothe Syrian army, was, says a modern Christian historian, so unlike the principles of the Romangovernment, that it must have commanded profound attention from a subject people. Such a proclamation announced toJews and Christians sentiments of justice and principles of toleration which neither Roman emperors nororthodox bishops had ever adopted as the rule of their conduct (Finlay, Greece Under the Romans, pp. 367-368).(Daryabadi, The Glorious Quran, emphasis added)

Muhammad Asad explains verse 2:190 in the following manner: This and the following verses lay down unequivocally that only self-defence (in the widest sense of the word) makes warpermissible for Muslims. Most of the commentators agree in that the expression la ta'tadu signifies, in this context, "donot commit aggression"; while by al-mu'tadin "those who commit aggression" are meant. The defensive character of afight "in God's cause" - that is, in the cause of the ethical principles ordained by God - is, moreover, self-evident in thereference to "those who wage war against you", and has been still further clarified in 22: 39 - "permission [to fight] isgiven to those against whom war is being wrongfully waged" - which, according to all available Traditions, constitutes the

earliest (and therefore fundamental) Quranic reference to the question of jihad, or holy war (see Tabari and Ibn Kathir intheir commentaries on 22: 39). That this early, fundamental principle of self-defence as the only possible justification ofwar has been maintained throughout the Quran is evident from 60: 8, as well as from the concluding sentence of 4: 91,both of which belong to a later period than the above verse. (Asad, The Message of the Quran, emphasis added) And on verse 2:191, he states the following: In view of the preceding ordinance, the injunction "slay them wherever you may come upon them" is valid only within thecontext of hostilities already in progress (Razi), on the understanding that "those who wage war against you" are theaggressors or oppressors (a war of liberation being a war "in God's cause"). The translation, in this context, of fitnah as"oppression" is justified by the application of this term to any affliction which may cause man to go astray and to lose hisfaith in spiritual values (cf. Lisan al-Arab). (Asad, The Message of the Quran, emphasis added)

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This extensive commentary on this verse should sufficiently address all confusion and misconceptions that resulted frommisquoting this verse.

Misquoted Verse #7 But if they turn away, catch them and slaughter them wherever ye find them; and (in any case) take no friends or helpersfrom their ranks." (4:89) This verse has been misquoted like the previous verse, out of context. Here is the full passage:

4:88-91 Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds.Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, nevershalt thou find the Way. They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they):so take not friends from their ranks until they forsake the domain of evil in the way of God (from what is forbidden). But ifthey revert to [open] enmity, seize them and slay them wherever ye find them; and (in any case) take no friends orhelpers from their ranks. Except those who join a group between whom and you there is a treaty (Of peace), or thosewho approach you with hearts restraining them from fighting you as well as fighting their own people. If God had pleased,He could have given them power over you, and they would have fought you: therefore if they withdraw from you but fightyou not, and (instead) send you (guarantees of) peace, then God hath opened no way for you (to war against them).Others you will find that wish to gain your confidence as well as that of their people: every time they are sent back to

temptation, they succumb thereto; if they withdraw not from you nor give you (guarantees) of peace besides restrainingtheir hands, seize them and slay them wherever ye get them; in their case We have provided you with a clear argumentagainst them So in the same manner as the first verse, this verse also only commands Muslims to fight those who practice oppressionor persecution, or attack the Muslims. And in the event of a battle, the same laws of war are in place and a Muslim whotransgresses limits should prepare for the punishment of God. In response to a question on verses 4:88-89, Dr.Muzammil H. Siddiqi quotes the verses in their full context and then asks the following:

Now tell me honestly, do these verses give a free permission to kill any one anywhere? These verses were revealed byGod to Prophet Muhammad (peace and blessings be upon him), at the time when Muslims were attacked by the non-Muslims of Makkah on a regular basis. They were frightening the Muslim community of Madinah. One may say using thecontemporary jargon that there were constant terrorist attacks on Madinah and in this situation Muslims were givenpermission to fight back the terrorist. These verses are not a permission for terrorism butthey are a warning against the terrorists. But even in these warnings you can see how much restraint andcare is emphasized. (SOURCE, emphasis added) It is also important to note that the Qur'an clearly condemns murder. The Quran says about the prohibition ofmurder,

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6:151 Take not life, which God hath made sacred, except by way of justice and law: thus does He command you, that yemay learn wisdom. 17:33 Nor take life, which God has made sacred, except for just cause. And if anyone is slainwrongfully, We have given his heir authority (to demand Qisas(retribution) or to forgive): but let him not exceed bounds inthe matter of taking life; for he is helped (by the law) 5:32...if any one slew a person - unless it be for murder or forspreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if hesaved the life of the whole people

So the Qur'an makes it very clear that Muslims cannot initiate an attack against others, unless there is an immediatethreat of being attacked. The context of the quoted verses applies only to situations where the oppressors are killingMuslims. In this case, they have a right to defend themselves and others, especially the weak and oppressed. Misquoted Verse #8

9:5 Kill the disbelievers wherever you find them. This verse, often called "the verse of the sword", has been misquoted in a manner similar to the previous verses. First,we shall provide the verse in its context:

9:5-6 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 andpractise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful. If one amongst the Pagansask thee for asylum, grant it to him, so that he may hear the word of Allah. and then escort him to where he can besecure. That is because they are men without knowledge. Having presented the verse in context, we can analyze it properly. Dr. Maher Hathout gives an explanation on thehistorical context of the verse:

This verse was revealed towards the end of the revelation period and relates to a limited context. Hostilities were frozenfor a three-month period during which the Arabs pledged not to wage war. Prophet Muhammad was inspired to use thisperiod to encourage the combatants to join the Muslim ranks or, if they chose, to leave the area that was under Muslimsrule; however, if they were to resume hostilities, then the Muslims would fight back until victorious. One is inspired to notethat even in this context of war, the verse concludes by emphasizing the divine attributes of mercy and forgiveness. Tominimize hostilities, the Qur'an ordered Muslims to grant asylum to anyone, even an enemy, who sought refuge. Asylumwould be granted according to the customs of chivalry; the person would be told the message of the Qur'an but notcoerced into accepting that message. Thereafter, he or she would be escorted to safety regardless of his or her religion.(9:6). (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, pp.52-53, emphasis added) Therefore, this verse once again refers to those pagans who would continue to fight after the period of peace. It clearlycommands the Muslims to protect those who seek peace and are non-combatants. It is a specific verse with a specificruling and can in no way be applied to general situations. The command of the verse was only to be applied in the eventof a battle. As Abdullah Yusuf Ali writes:

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The emphasis is on the first clause: it is only when the four months of grace are past, and the other party show no sign ofdesisting from their treacherous design by right conduct, that the state of war supervenes - between Faith and Unfaith.(Yusuf Ali, The Holy Quran, Text, Translation and Commentary, emphasis added)

If the pagans would not cease their hostilities towards the Muslims, then they were to be fought, especially since theywere living in the land of an Islamic state. Dr. Zakir Naik writes concerning this verse: This verse is quoted during a battle. ...We know that America was once at war with Vietnam. Suppose the President ofAmerica or the General of the American Army told the American soldiers during the war: "Wherever you find theVietnamese, kill them". Today if I say that the American President said, "Wherever you find Vietnamese, kill them"without giving the context, I will make him sound like a butcher. But if I quote him in context, that he said it during a war, itwill sound very logical, as he was trying to boost the morale of the American soldiers during the war. ...Similarly in SurahTaubah chapter 9 verse 5 the Qur'an says, "Kill the Mushriqs (pagans) where ever you find them", during a battle toboost the morale of the Muslim soldiers. What the Qur'an is telling Muslim soldiers is, don't be afraid during battle;

wherever you find the enemies kill them. Surah Taubah chapter 9 verse 6 gives the answer to the allegation that Islampromotes violence, brutality and bloodshed. It says:

"If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escorthim to where he can be secure that is because they are men without knowledge." [Al-Qur'an 9:6]

The Qur'an not only says that a Mushriq seeking asylum during the battle should be granted refuge, but also that heshould be escorted to a secure place. In the present international scenario, even a kind, peace-loving army General,

during a battle, may let the enemy soldiers go free, if they want peace. But which army General will ever tell his soldiers,that if the enemy soldiers want peace during a battle, don't just let them go free, but also escort them to a place ofsecurity? This is exactly what Allah (swt) says in the Glorious Qur'an to promote peace in the world. (SOURCE,emphasis added) Dr. Naik makes some very interesting observations about the verse. Indeed, it is truly amazing how Islam-haters willignore God's infinite mercy in their attempt to malign Islam. God has always given human beings a way out of anysuffering, and has only ordained fighting as a last resort. Muslim scholars have written much commentary on theseQur'anic verses explaining the historical context in such great detail so that there may be no misconceptions. We havequoted extensively from various commentators on these verses and there is no need to repeat the same material again.

We will provide one more commentary before moving on. Professor Shahul Hameed writes on verse 9:5: This is a verse taken from Surah At-Tawba. This chapter of the Quran was revealed in the context when thenewly organized Muslim society in Madinah was engaged in defending themselves against the pagan aggressors. Themajor question dealt with here is, as to how the Muslims should treat those who break an existing treaty at will. The firstclause in the verse refers to the time-honored Arab custom of a period of warning and waiting given to the offenders,after a clear violation. That is, they will be given four months time to repair the damage done or make peace. Butif nothing happens after the expiry of these forbidden months, what should be done? This is what the present verse says.According to this verse, fighting must be resumed until one of the two things happens: Either the enemy should bevanquished by relentless fighting. That is what is meant by {then fight and slay the pagans wherever ye find them, andseize them, beleaguer them, and lie in wait for them in every stratagem [of war]}; or they should repent, establish prayersand pay zakah, etc. This is one of those verses of the Quran which are likely to be misunderstood, if quoted outof context. We must understand that this fighting was against a people who forced the Prophet and his companions toleave not only their own homes but all their property and even their hometown of Makkah to Madinah. Once the Muslimswere organized into a community in those lawless times, the rules to be followed by the Muslims were clearly laid down,even in the matter of war. Since Islam is a comprehensive system, no human activity could be ignored. And given the

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nature of mankind, we cannot imagine a situation where fighting is completely ruled out either. As can be seen, theabove injunctions on fighting is not on an individual level, but only in the case of a society that strives to flourish andthrive as a nation. But even here the norms are clear: fighting is only in self defence or for the establishment of justice;and always fighting is the last option. And no one is allowed to transgress the limits set by God. (SOURCE, emphasisadded)

Ibn al-`Arabi, in his commentary on the Quran, writes: It is clear from this that the meaning of this verse is to kill the pagans who are waging war against you.(Ahkam al-Quran: 2/456, emphasis added) Shaykh Sami al-Majid also makes some very interesting points in his discussion on this verse:

If we look at the verses in Srah al-Tawbah immediately before and after the one under discussion, the context of theverse becomes clear. A few verses before the one we are discussing, Allah says:

There is a declaration of immunity from Allah and His Messenger to those of the pagans with whom you havecontracted mutual alliances. Go then, for four months, to and fro throughout the land. But know that you cannot frustrateAllah that Allah will cover with shame those who reject Him. [Srah al-Tawbah: 1-2]

In these verses we see that the pagans were granted a four month amnesty with an indication that when the four months

were over, fighting would resume. However, a following verse exempts some of them from the resumption of hostilities. Itreads:

Except for those pagans with whom you have entered into a covenant and who then do not break their covenantat all nor aided anyone against you. So fulfill your engagements with them until the end of their term, for Allah loves therighteous. [Srah al-Tawbah: 4]

So when Allah says: But when the forbidden months are past, then fight the pagans wherever you find them, andseize them and beleaguer them and lie in wait for them in every stratagem (of war) we must know that it is notgeneral, since the verse above has qualified it to refer to the pagan Arabs who were actually at war with the Prophet(peace be upon him) and those who broke their covenants of peace. This is further emphasized a few verses later whereAllah says:

Will you not fight people who broke their covenants and plotted to expel the Messenger and attacked youfirst? [Srah al-Tawbah: 13] (SOURCE) Therefore, the context of the verse within the Surah makes it clear that this refers to those who are persistent in theirhostilities and attacks against Muslims, and it is applied in battle only. We recommend that one reads Shaykh Sami Al-Majid's full article entitled There is no Compulsion in Religion.

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Abrogated?

The next issue with this verse concerns abrogation. It has been claimed by some that this verse 9:5 has abrogated all thepeaceful verses in the Qur'an. However, this claim results from a misunderstanding of some Qur'anic concepts. In theQur'an there is naskh and there is also takhsees. Naskh is the abrogation of a ruling by a ruling that was revealed after it.Naskh occurs in matters of Islamic law. Takhsees on the other hand refers to specification, where one verse restricts theapplication of another verse, or specifies the limits not mentioned in the other verse. As Shaykh Abu Ammaar YasirQadhi writes: Specification involves one verse limiting or restricting a general ruling found in another verse, whereas naskh involvesabrogating the first verse in toto (i.e., it is not applied in any circumstances or conditions). (Qadhi, An Introduction to theSciences of the Quraan;UK Al-Hidaayah Publishing and Distribution, 1999, p. 233)

Shaykh Qadhi also explains that one of the conditions for naskh is that the two conflicting rulings apply to the samesituation under the same circumstances, and hence there is no alternative understanding of the application of the verses.As he states: Therefore, if one of the rulings can apply to a specific case, and the other ruling to a different case, this cannot beconsidered an example of naskh. (Qadhi, An Introduction to the Sciences of the Quraan;UK Al-HidaayahPublishing and Distribution, 1999, p. 237)

Therefore, verse 9:5 can in no way be considered an example of naskh since it is only a ruling applied to a very specificsituation and circumstances. There is a lot of confusion surrounding some verses labeled as cases of naskh because theearly Muslims used to use the word naskh to refer to takhsees as well. Therefore, some Muslims failed to realize thatsome of these cases labeled by early Muslims as 'naskh' were cases of takhsees. This is why some early Muslimscholars are quoted who have classified this verse as a case of 'naskh'. One should realize that they used the termnaskh to refer to a broader range of meanings, including takhsees. As Dr. Jamal Badawi writes: Any claim of naskh must be definitive, not based on mere opinion or speculation. It should be noted that earlier Muslimsused the term naskh to refer also to takhsees or specifying and limiting the ruling than abrogating it. (SOURCE,emphasis added)

Shaykh Abu Ammaar Yasir Qadhi specifically addresses the confusion about verse 9:5, and after citing the differentclaims he concludes: It can be seen from the examples and categories quoted that, in reality, most of these verses cannot be considered tohave been abrogated in the least. Some of them merely apply to situations other than those that they were revealed for.Almost all of these 'mansookh' (abrogated) verses can still be said to apply when the Muslims are in a situation similar tothe situation in which the verses were revealed. Thus, the 'Verse of the Sword' in reality does not abrogate a largenumber of verses; in fact, az-Zarqaanee concludes that it does not abrogate any! (fn. Az-Zarqaanee, v.2, pps.275-282)(Qadhi, An Introduction to the Sciences of the Quraan;UK Al-Hidaayah Publishing and Distribution, 1999, p. 254) Shaykh Sami Al-Majid also states the same thing in his article:

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Some people especially some contemporary non-Muslim critics of Islam have tried to claim that thisverse abrogates the verse Let there be no compulsion in religion. They argue that the generality of thisstatement implies that every unbeliever who refuses to accept Islam must be fought. They support their allegation bypointing out that this verse is one of the last verses to be revealed about fighting. However, this verse in no wayabrogates the principle in Islamic Law that there is no compulsion in religion. It may be general in wording, but its

meaning is quite specific on account of other verses of the Qurn that are connected with it as well as on accountof a number of pertinent hadth. (SOURCE) Shaykh Jamal Al-Din Zarabozo also deals with this issue in his writings on the verse "There is no compulsion in religion".He mentions the view that this verse has been abrogated as then states: Al-Dausiri rejects this statement because of the following: A verse cannot abrogate another verse unless it completelyremoves the ruling of the earlier verse and there is no way to reconcile the contradictory meanings of the verses.(Zarabozo, There is No Compulsion in Religion, Al-Basheer)

This was the view of the great scholars and mufasireen (Qur'anic commentators) both classical and recent, like Ash-Shanqeeti or Ibn Jarir At-Tabari. Shaykh Muhammad S. Al-Awa also comments on this issue in his discussion on thepuunishment for apostasy: At the same time, one can say that the death penalty for apostasy especially when it is considered as a hadd(prescribed) punishment contradicts the Qur'anic principle [law] in Surah II, verse 256, which proclaims "Nocompulsion in religion." Ibn Hazm, to avoid this criticism, claimed that this verse had been abrogated and that compulsionis allowed in religion; consequently, according to him, the punishment for apostasy does not contradict the Qur'an (fn.

Muhalla, vol. XI, p. 195). However, this claim is invalid, since Qur'anic scholars have established the abrogated versesand this verse is not among them (fn. Suyuti, Itqan, vol. II, p. 22-24). Accordingly, one can say with the Encyclopaedia ofIslam that "In the Qur'an the apostate is threatened with punishment in the next world only." (fn. Heffening,Encyclopaedia of Islam, vol. III, p. 736 under "Murtadd"). (El-Awa, Punishment in Islamic Law; US American TrustPublications, 1993, p. 51, emphasis added) Therefore, when we discuss the merciful and loving verses of the Qur'an and we receive a claim that they have beenabrogated by the specific verses concerning battle, we can dismiss such a claim as mere speculation and invalid. Peaceand justice are fundamentals of the religion of Islam and can never be removed from it.

Misquoted Verse #9 2:217-218 They question you concerning fighting in the sacred month. Say: Fighting therein is a great/grave (matter); butto prevent access to God, to deny Him, to prevent access to the Sacred Mosque, to expel its members and polytheismare worse than slaughter. Nor will they cease fighting you until they make you renegades from your religion. If any of youturn back and die in unbelief, your works will be lost and you will go to Hell. Surely those who believe and leave theirhomes to fight in God's Cause have the hope of God's Mercy. Again the translation has been altered and before answering the quote, we should provide a clear translation:

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2:217 They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver isit in the sight of God to prevent access to the path of God, to deny Him, to prevent access to the Sacred Mosque, anddrive out its members." Persecution and oppression are worse than slaughter. Nor will they cease fighting you until theyturn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will

bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein. 2:218 Those whobelieved and those who suffered exile and fought (and strove and struggled) in the path of God,- they have the hope ofthe Mercy of God. And God is Oft-forgiving, Most Merciful. We see now how detrimental it is for the Islam-haters to use authentic unaltered translations, as it exposes their methodsof deception. The context of these verses refers to an expedition of a group of the companions of Prophet Muhammad(peace be upon him), under the lead of Abdullah bin Jahsh Asadi. The companions recognized a caravan from theQuraysh. Since the Quraysh had openly declared war on the Muslims and had persecuted them to the extent that theydrove them out of their homes, and stole their property, the companions present, felt that they could retaliate. They killedone man of from the caravan, and took two as prisoners. When they returned to Madinah, the Prophet Muhammad

disapproved of their attack during the Holy Month. But God revealed this verse as a reminder to the Muslims that whilekilling in the Holy Month was bad, persecution and expelling people from their homes because of their faith is far worse.So the verses make it very clear that in the face of the terrorist attacks of the polytheists, the Muslims should be braveand steadfast and turn to God for help rather than giving in and leaving the truth. As Shaykh Safiur Rahman Al-Mubarakpuri writes on verse 2:217: The Words of Allah were quite clear and said that the tumult created by the polytheists was groundless. The sacredinviolable sanctities repeatedly violated in the long process of fighting Islam and persecuting its adherents. The wealth ofthe Muslims as well as their homes had already been violated and their Prophet s.a.w.s. had been the target of repeatedattempts on his lifeShortly afterwards, the two captives were released and blood money (compensation) wasgiven to the killed mans father. (fn. For details see Zad Al-Maad, 2/83-85; Ibn Hisham, 1/605; Rahmat-ul-

lilalameen, 1/115. 2/468.) (Al-Mubarakpuri, Ar-Raheeq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-SalamPublications, 1996; pp. 205-206, emphasis added) Misquoted Verse #10 2:244 Fight in God's Cause, and know that God hears and knows all. 4:76 Those who believe fight in the cause of Allah,

and the unbelievers Fight in the cause of Evil, so destroy such minions of the devil! Verse 4:76 is actually translated as follows:

Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye againstthe friends of Satan: feeble indeed is the cunning of Satan We have already established the purpose for which Muslims fight in our commentary on verse 2:216 at the beginning of

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the article. Dr. Maher Hathout comments on verse 4:76 by saying: This verse is related to the two preceding verses (see 4:74-75) where it was stated that those who fight for God's causewould be rewarded whether they are victorious or slain. Fighting for God's cause includes the liberation of the oppressed,meaning the helpless men and women who are yearning and praying for freedom. The believers fight for God's cause,and the disbelievers fight for the sake of their idols. An idol may be taken conceptually. For example, evil or greed may

figuratively be construed as idols. The believers should put all their trust in God the Almighty and Powerful and fear notthe disbelievers and their evil plans. Evil plans are always inferior to goodness. (Hathout, Jihad vs. Terrorism; USMultimedia Vera International, 2002, p.50) Verse 2:244 is informing the believers not to transgress limits because they should know that "God hears and knows all".So a true Muslim is God-conscious when defending the rights of others and does not overstep his limits in applying justice.

Misquoted Verse #11 9:29 Fight those who believe not in God nor the Last Day, nor hold that forbidden which has been forbidden by God andHis Apostle, nor acknowledge the religion of truth, [even if they are] of the People of the Book, until they pay the Jizyahwith willing submission, and feel themselves subdued. Some people have falsely concluded from verse 9:29, that Muslims are commanded to attack all non-Muslims until theypay money. In fact, such an interpretation is completely false and contradicts authentic Islamic teachings. Commenting

on this verse, Shaykh Jalal Abualrub writes:

These Ayat (Quranic verses) stress the necessity of fighting against the People of the Scripture, but under whatconditions? We previously established the fact that the Islamic State is not permitted to attack non-Muslims who are nothostile to Islam, who do not oppress Muslims, or try to convert Muslims by force from their religion, or expel them fromtheir lands, or wage war against them, or prepare for attacks against them. If any of these offenses occurs, however,Muslims are permitted to defend themselves and protect their religion. Muslims are not permitted to attack non-Muslimswho signed peace pacts with them, or non-Muslims who live under the protection of the Islamic State. (Abualrub, Holy

Wars, Crusades, Jihad) Likewise, the following fatwa points out that Muslims cannot attack a peaceful non-Muslim country: Question: Is it an obligation of an Islamic state to attack the neighboring non-Muslim states and collectjizya from them? Do we see this in the example of the rightly guided Caliphs who fought against theRoman and Persian Empires without any aggression initiating from them?Answered by Sheikh Hn al-Jubayr, judge at the Jeddah Supreme Court

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If the non-Muslim country did not attack the Muslim one nor mobilize itself to prevent the practice and spread of Islam,nor transgress against mosques, nor work to oppress the Muslim people in their right to profess their faith and decryunbelief, then it is not for the Muslim country to attack that country. Jihd of a military nature was only permitted to helpMuslims defend their religion and remove oppression from the people.

The Persians and Romans did in fact aggress against Islam and attack the Muslims first.The Chosroe of Persia had gone so far as to order his commander in Yemen specifically to kill the Prophet (peace beupon him). The Romans mobilized their forces to fight the Prophet (peace be upon him), and the Muslims confrontedthem in the Battles of Mutah and Tabk during the Prophet's lifetime.May Allah guide us all. And May peace and blessing be upon our Prophet Muhammad. (SOURCE, emphasis added)

The above fatwa refers to the historical context in which the Prophet Muhammad (peace be upon him) fought againstother nations. The Prophet Muhammad did not initiate agression against anyone, rather he and his followers were underattack from all who sought to crush the new Islamic state. The first hostilities between the Muslims and the Romanempire began when the Prophet Muhammad's messenger to the Ghassan tribe (a governate of the Roman empire), Al-Harith bin Umayr Al-Azdi, was tied up and beheaded (Al-Mubarakpuri, Ar-Raheeq Al-Makhtum, p. 383). The killing of adiplomat was an open act of war, and the Prophet Muhammad sent an armed force to confront the tribe, but the Romanempire brought in reinforcements and the resulting conflict, known as the Battle of Mut'ah, was a defeat for the Muslims.Only after this did subsequent battles between the Muslims and the Roman Empire occur, and the Muslims emergedvictorious. Likewise, as mentioned in the above fatwa, hostiltiies between the Muslims and the Persians only began afterthe Persian emperor Chosroe ordered his governor in Yemen Badham, to kill the Prophet Muhammad pbuh, although hisefforts were thwarted when the latter accepted Islam. Other non-muslim groups, such as those in Madinah, also initiatedhostilities against the Muslims despite peace treaties as Shaykh Sayyid Sabiq writes:

As for fighting the Jews (People of the Scripture), they had conducted a peace pact with the Messenger after he migratedto Madinah. Soon afterwards, they betrayed the peace pact and joined forces with the pagans and the hypocrites againstMuslims. They also fought against Muslims during the Battle of A`hzab , then Allah revealed[and he cites verse9:29] (Sayyid Sabiq, Fiqhu as-Sunnah, Vol. 3, p. 80) In light of the historical context of this verse, it becomes very clear that the verse was revealed in connection withagression initiated against Muslims. As Dr. Jamal Badawi very accurately concludes with regard to verse 9:29 and similarverses:

All of these verses, without exception, if studied carefully, address aggression and oppression committed againstMuslims at the time of the Prophet (peace and blessings be upon him), whether by idolatrous Arabs, some of the Jewishtribes in Madinah, or by some Christians. (SOURCE) Therefore, the command to fight in verse 9:29 relates to those non-muslims who commit agression and not those whoare committed to live in peace. The verse is subject to certain conditions that were apparent when it was implemented inthe time of the Prophet Muhammad pbuh, as Shaykh Sayyid Sabiq writes: What we have stated makes it clear that Islam did not allow the initiating of hostilities, except to: 1. repel aggression; 2.protect Islamic propagation; 3. deter Fitnah and oppression and ensure freedom of religion. In such cases, fightingbecomes a necessity of the religion and one of its sacred ordainments. It is then called, Jihad. (Sayyid

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Sabiq, Fiqhu as-Sunnah, Vol. 3, p. 81) The verse then proceeds to mention some issues relating to the Islamic state, and governing non-muslim citizens of theIslamic state. Dr. Maher Hathout comments on the regulations in verse 9:29:

Freedom of religion is an essential aspect in an Islamic state. One of the five pillars of Islam is zakat (almsgiving). ThePeople of the Book (Christians and Jews) are not obliged to pay the Islamic zakat that is spent by the state for socialnecessities and state affairs as defined in the Quran (see 9:60). But they must pay other taxes to share in the statebudget. If they refuse to pay this tax to the state and rebel against the state, then it is the obligation of the state toconfront them until they pay it. This is what Caliph Abu Bakr did after the death of the Prophet, when some peoplerefused to pay zakat. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.53) The verse mentions Jizya, which is unfortunately misunderstood by some people. Like any nation, the Islamicgovernment requires its citizens to pay taxes in return for its services. Since Muslims pay the Zakat, the non-muslimcitizens are required to pay Jizya (for more information on Jizya, please refer to Jizya in Islam and Jizyah and non-

muslim minorities). Dr. Monqiz As-Saqqar writes concerning the Jizya tax: The sum of jizya was never large to the extent that the men were unable to pay. Rather, it was always available andreasonable. During the reign of the Prophet, peace and blessings be upon him, jizya never exceeded one dinar annuallyand it never exceeded four dinars under the Umayyad rule. (SOURCE) Shaykh Abu'l-Hasan Al-Mawardi (d. 1058CE) explicitly points out that the Jizya should be exacted in accordance with themeans of the people, and the Imam should judge the conclude the amount to the satisfaction of the leaders of thosebeing taxed:

The fuqaha (Jurists) differ as to the amount of the Jizya. Abu Hanifa considers that those subject to this tax are of threekinds: the rich from whom forty-eight dirhams are taken; those of average means from whom twenty four are taken, andthe poor from whom twelve dirhams are taken: he thus stipulated the minimum and maximum amounts and prohibits anyfurther judgement on behalf of those responsible for its collection. Malik, however, does not fix its minimum andmaximum amount and considers that those responsible should make their own judgement as to the minimum andmaximum. Ash-Shafi'i considers that the minimum is a dinar, and that it is not permitted to go below this while he doesnot stipulate the maximum, the latter being dependant on the ijtihad (judgement) of those responsible: the Imam,however, should try to harmonise between the different amounts, or to exact an amount in accordance with people'smeans. If he has used his judgement to conclude the contract od jizyah to the satisfaction of the leaders of the peoplebeing taxed, then it becomes binding on all of them and their descendants, generation after generation, and a leader may

not afterwards change this amunt, be it to decrease it or increase it. (Al-Mawardi, al-Ahkam as-Sultaniyyah, Ta-HaPublishers Ltd. 1996, pp. 209-210) Hence, the laws of Islam forbid Muslims from opressing non-muslims and command them to treat others with justice andcompassion. In fact, the Prophet Muhammad pbuh himself forbade Muslims from harming non-muslim citizens of anislamic state or any non-muslim with whom there was an agreement of peace, as he said,

"The one who wrongs a covenanter or impairs his right or overworks him or forcibly takes something from him, I will behis prosecutor on the Day of Judgment. (Sunan Abi Dawud 170/3 no. 3052, Sunan an-Nasa'i 25/8 no. 2749, and verifiedby Al-Albani no. 2626).

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In conclusion, verse 9:29 commands Muslims to fight against only those who initiate agression as illustated by itshistorical context. Muslims may only fight under strict conditions, and are commanded to live peacefully with peacefulnon-muslim neighbors.

Similar Narration Bukhari: God's Apostle said, I have been ordered to fight with the people till they say, None has the right to beworshipped but God. (Volume 4, Book 52, Number 196) With regards to the narration, only part of it has been quoted, and the full text reads:

And the Prophet (peace be upon him) said, "I have been ordered to fight the people until they testify that there is no deityworthy of worship other than Allah and that Muhammad is the Messenger of Allah, establish the prayer, and pay zakat,and if they do this, then their blood and money shall be protected from me, except by an Islamic right, and their accountwill be with Allah.

This narration lists some of the pillars of Islam that Muslims must adhere to. The fighting being ordained here refers tothe enforcement of laws and regulations within an Islamic state. Just as modern governments enforce their legal policies,so to does the Islamic state. These legal policies refer to Muslims paying their Zakat (charity tax) and abiding by the lawsin an Islamic state. Those who understood the sayings of the Prophet Muhammad (peace be upon him) the best, werehis companions, and we can examine their application of the sayings of the Prophet Muhammad (peace be upon him) toderive a better understanding. We find that after the death of the Prophet Muhammad (peace be upon him), manyhypocrites who had pretended to be Muslim began to turn away and leave their religious duties, one example was Zakat(the charity tax). They wanted to compromise the commands of God. It was then that Abu Bakr, the First Caliph and theCaliph of that time, cited this narration to make it clear that a compromise would not be tolerated and he would fight themuntil they agreed to follow Islam in full. The fighting that resulted was known as the Riddah wars. Similarly, we can seethat today's governments would not tolerate it if a citizen refused to pay tax or abide by the laws of the country. If onelives in a state or country they must abide by the regulations to ensure a secure and healthy society. We should note that

the 'people' referred to in this narration does not refer to all of humanity. As Shaykh Ahmed Ibn Taymiyyah says: It refers to fighting those who are waging war, whom Allah has permitted us to fight. It does not refer to those whohave a covenant with us with whom Allah commands us to fulfill our covenant. (Majmu` al-Fatawa 19/20) Clearly, this narration does not refer to imposing Islam upon non-Muslims, since the Qur'an explicitly states:

2:256 There is no compulsion in religion...

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Also, we have already dealt with the claims that this verse was abrogated under our discussion of verse 9:5. Onceunderstood in their correct context, these verses and narrations become clear.

Misquoted Verse #12 5:54 Allah will bring a people whom He loveth and who love Him, humble toward believers, stern toward disbelievers,striving in the way of Allah, and fearing not the blame of any blamer. Such is the grace of Allah which He giveth untowhom He will. Allah is All-Embracing, All-Knowing. 48:29 Mohammed is Allah's apostle. Those who follow him areruthless to the unbelievers but merciful to one another

Non-Muslims think that this verse tells Muslims to be harsh and cruel to non-Muslims. Let us first provide a bettertranslation:

48:29 Muhammad is the apostle of Allah. and those who are with him are strong against disbelievers, (but)compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace fromAllah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is theirsimilitude in the Taurat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong;it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the

Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness,and a great Reward. The Arabic word "ashidda" does not mean ruthless, but strong and firm. Ruthless is an unacceptable translation.Translations of ashidda: Pickthall: hard; Yusuf Ali: strong; Daryabadi: stern; Khan-Hilali: severe; F. Malik: strong; Shakir: firm of heart; Arberry:hard; Irving: strict

Also, the disbelievers being referred to in these verses are the those who persecuted and attacked the Muslims. ShaykhFawzee Al-Atharee said the following: And similarly the disbeliever, if he has good character with us and good manners with us and good way and treatmentwith us, then we have good manners with him, good behaviour with him, good way with him and good treatment of him.And if his manners are bad and his behaviour is bad [i.e. abusive and cruel], then we treat him with accordance to howhe is treating us. This is something permissible in the legislation. But the Prophet s.a.w.s. has indicated very clearly in allthe narrations that have been brought and throughout his life, that there must be a matter of balance and to be just. Andthat is in dealing with the people of disbelief and also in dealing with those who have faith. The Muslims were commanded to stand up for their religion and defend themselves against the persecution of the

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disbelievers. Again, if we examine the historical context, we also find that this is referring to those who attacked theMuslims continuously. So verses apply in a situation similar to the historical context. Since this verse mentions thecompanions of the Prophet Muhammad (peace be upon him) and praises their path, let us examine some narrationsabout the companions. Musab bin Umair was a notable companion of the Prophet Muhammad (peace be upon him). Hewas sent to Madinah to share the message of Islam with the people living there. One incident of his related as follows:

Once Musab and Sad were sitting near a well in an orchard of the Zafar clan. With them were a number of new Muslimsand others who were interested in Islam. A powerful notable of the city, Usayd ibn Khudayr, came up brandishing aspear. He was livid with rage. Sad ibn Zararah saw him and told Musab: "This is a chieftain of his people. May God placetruth in his heart." "If he sits down, I will speak to him," replied Musab, displaying all the calm and tact of a great daiy. Theangry Usayd shouted abuse and threatened Musab and his host. "Why have you both come to us to corrupt the weakamong us? Keep away from us if you want to stay alive." Musab smiled a warm and friendly smile and said to Usayd:"Won't you sit down and listen? If you are pleased and satisfied with our mission. accept it and if you dislike it we wouldstop telling you what you dislike and leave." "That's reasonable," said Usayd and, sticking his spear in the ground, satdown. Musab was not compelling him to do anything. He was not denouncing him. He was merely inviting him to listen. Ifhe was satisfied, well and good. If not, then Musab would leave his district and his clan without any fuss and go toanother district. Musab began telling him about Islam and recited the Quran to him. Even before Usayd spoke, it wasclear from his face, now radiant and expectant, that faith had entered his heart. He said: "How beautiful are these wordsand how true! What does a person do if he wants to enter this religion?" "Have a bath, purify yourself and your clothes.

Then utter the testimony of Truth (Shahadah), and perform Salat. Usayd left the gathering and was absent for only ashort while. He returned and testified that there is no god but Allah and that Muhammad is the Messenger of Allah.(SOURCE) Another example is found in the treatment of Thumamah Ibn Uthal, who was a notorious criminal who had killed manyMuslim travelers. Because of this, the Prophet Muhammad declared him a wanted criminal who was to be captured orkilled. Soon after, when he was traveling for pilgrimage, some Muslims caught him and took him to the ProphetMuhammad (peace be upon him). The Prophet recognized him and had him kept in the Masjid (mosque) with food andeven ordered his own camel to be milked for him. They treated him like a guest rather than a war criminal! The ProphetMuhammad asked Thumamah what he had to say for himself, to which he replied "If you want to kill in reprisal, you canhave someone of noble blood to kill. If, out of your bounty, you want to forgive, I shall be grateful. If you want money in

compensation, I shall give you whatever amount you ask." The Prophet Muhammad freed him and allowed him to leave.The very same day, Thumamah returned and declared his acceptance of Islam to the Prophet Muhammad. So we findthat the Prophet Muhammad (peace be upon him) and his companions displayed the best character and attitude towardsall people and this is what drew so many people to Islam. As the God says in the Qur'an:

3:159. And by the Mercy of God, you dealt with them gently. And had you been severe and harsh-hearted, they wouldhave ran away from about you; so pass over (their faults), and ask (God's) Forgiveness for them; and consult them in theaffairs. Then when you have taken a decision, put your trust in Allh, certainly, Allh loves those who put

their trust (in Him). The Prophet Muhammad (peace be upon him) was commanded by God to bring people to the teachings of Islam throughthe beautiful character that Muslims must show. The Prophet Muhammad (peace be upon him) conveyed this messageto others by saying:

He who is not merciful to others, will not be treated mercifully. (Muslim, Volume 8, Book 73, Number 42)

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And there are numerous examples one could quote which illustrate the kind and loving nature of the Prophet Muhammad(peace be upon him).

Narrated Abu Huraira: A disbelieving Bedouin urinated in the mosque, and the people rushed to beat him. Allah's Apostleordered them to leave him, let him finish and pour a bucket or a tumbler (full) of water over the place where he haspassed urine. The Prophet then explained to the Bedouin calmly, "This is a place of worship, in it is the worship of Godand the reading of Qur'an." After the Bedouin had left, the Prophet then said to his companions, " You have been sent tomake things easy (for the people) and you have not been sent to make things difficult for them." (Muslim, Book 2,Number 559 and Bukhari, Volume 8, Book 73, Number 149) This narration, on its own, is sufficient to refute the claim that Islam is intolerant. The Prophet Muhammad (peace beupon him) did not show any anger or resentment to a non-Muslim who urinated in the Muslims place of worship! So Islam

teaches gentleness in all things. As the Prophet Muhammad said:

Whoever is deprived of gentleness is deprived of all good. (Muslim, Book 32, Number 6270 & Abu Dawood, Book 41,Number 4791)

The Prophet Muhammad (peace be upon him) always displayed tolerance and compassion in his dealings with people,including Non-Muslims. Dr. M. Hamidullah explains the following points: When the Prophet Mohammed settled down in Medina, he found there complete anarchy, the region having never knownbefore either a State or a king to unite the tribes torn by internecine feuds. In just a few weeks, he succeeded in rallyingall the inhabitants of the region into order. He constituted a city state, in which Muslims, Jews, pagan Arabs and alsoprobably a small number of Christians, all entered into a statal organism by means of a social contract. The constitutionallaw of this first 'Muslim' State - which was the confederacy as a sequence of the multiplicity of the population groups -has come down to us in toto, and we read therein not only in clause 25: "to Muslims their religion, and to Jews theirreligion," or, "that there would be benevolence and justice," but even the unexpected passage in the same clause 25:"the Jews . . . are a community (in alliance) with - according Ibn Hisham and in the version of Abu-'Ubaid, a community

(forming part) of - the believers (i.e., Muslims)." The very fact that, at the time of the constitution of this city-state, theautonomous Jewish villages acceded of their free will to the confederal State, and recognized Muhammad as theirsupreme political head, implies in our opinion that the non-Muslim subjects possessed the right of votes in the election ofthe head of the Muslim State, at least in so far as the political life of the country was concerned. (Hamidullah, Introductionto Islam, paragraphs 414-416) During the life of Prophet Muhammad, there was a Jewish synagogue in Madinah and an educational institute known asBait Al-Midras. The Prophet Muhammad (peace be upon him) preserved and protected both of them. The ProphetMuhammad (peace be upon him) also honored a group of Christians of najran from Yemen, when they visited hismosques in Madinah. The Prophet Muhammad (peace be upon him) held interfaith discussions with them and theyprayed in the Mosque in the Christian fashion while the Muslims prayed in the Islamic tradition. The ProphetMuhammad's tolerance is also illustrated in the following narration:

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Once the Prophet was seated at some place in Madinah, along with his Companions. During this time a funeralprocession passed by. On seeing this, the Prophet stood up. One of his Companion remarked that the funeral was that ofa Jew. The Prophet replied, Was he not a human being? (Bukhari, Muslim)

If every human being in this world saw the various ethnicities and cultures with these eyes, the world would flourish inpeace and harmony. The Prophet Muhammad (peace be upon him) set an example for his companions to follow in theway he showed respect and kindness to Non-Muslims. Dr. Farida Khanam also points out the following incidents: In the present world, everyones thinking, tastes, aptitude, likes and dislikes can never exactly coincide. For manyreasons, differences do arise in this world. But then, what is the permanent solution to the problem? The solution lies intolerance, called iraz in Arabic. The Prophets entire life served as a perfect example of this principle.According to his wife, Aisha, "He was a personification of the Quran." That is to say, the Prophetmolded his own life in accordance with the ideal pattern of life which he presented to others in the form of theQuran. He never beat a servant, or a woman, or anyone else. He did, of course, fight for what was right. Yet,

when he had to choose between two alternatives, he would take the easier course, provided it involved no sin.No one was more careful to avoid sin than he. He never sought revengeon his own behalffor anywrong done to him personally. Only if Gods commandments had been broken would he mete out retribution forthe sake of God. It was such conduct which gained the Prophet universal respect. In the early Meccan period when theantagonists far exceeded the Prophets companions in number, it often happened that when the Proph

Commonly Misquoted Verses From the Quran

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