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Question on the Koran/Islam

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    Question on the Koran/Islam

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    As requested HERE I am moving my question from thaqt "introduction" thread to here. If you wonder why I am asking so many questions then please see the thread linked above introducing myself.

    My first question I had which which a very kind person helped me out with on this board was that what references in the Koran tells us to spread the word of Allah and the faith if Islam. In regard to this question I was given these references:

    016:125 (Surah An-Nahl) Invite (mankind, O Muhammad SAW) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Quran) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.
    and...

    022:067 (Surah Al-Hajj)For every nation We have ordained religious ceremonies [e.g. slaughtering of the beast of cattle during the three days of stay at Mina (Makkah) during the Hajj (pilgrimage)] which they must follow; so let them (pagans) not dispute with you on the matter (i.e. to eat of the cattle which you slaughter, and not to eat of cattle which Allah kills by its natural death), but invite them to your Lord. Verily! You (O Muhammad SAW) indeed are on the (true) straight guidance. (i.e. the true religion of Islamic Monotheism).
    Which greatly answered my question. My next question is, as for my asking for quotes above I greatly appreciate it. Looking into this on the internet I find some very good articles and some not so very good and hostile ones. One I did come accross said that while nominal Muslims reject the idea, all Islamic scholars agree that it is the religious duty of every Muslim to use violence whenever possible to spread Islam until it has taken over the world. In regard to that are their any references in the Koran that could be construde mistakenly as spreading the word of Allah by violence? or any that are actually saying it?
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    Re: Question on the Koran/Islam



    Good question There are some verses of the Qur'an that are frequently misquoted by the enemies of Islam to depict Islam as a violent religion. I've written an article explaining these verses, let me know if this helps you. (Its alittle bit long)

    HERE IT IS:
    _____________________________________
    COMMONLY MISQUOTED VERSES AND NARRATIONS
    Version 2

    In our time, we find it becoming more and more common for some people to misquote verses from the Qur’an, or narrations of the Prophet Muhammad pbuh, in order to support their twisted presentation of Islam as a hostile and violent religion. The majority of these verses are either mistranslated, taken out of context, or misunderstood due to lack of basic knowledge. For example, Jihaad is misunderstood by many people today as a “holy war”, hence, whenever it is praised in the Qur’an, it is seen in a negative light. Jihaad in reality is a positive concept, not a negative one, and for this reason, one must read about Jihaad before reading the rest of this article. The explanation of Jihaad can be read here:
    http://www.load-islam.com/c/Islam/JihadExplanation

    This article intends to clarify the misconception that Islam promotes violence and hatred by re-examining the misquoted verses and narrations. As we shall see, once understood properly, it becomes apparent that Islam teaches nothing but peace, harmony and tolerance for all humanity. We have selected and quoted the verses/narrations in the way that they are circulated by the Islam-haters, so that the poor translation and other deceptive 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 is possible that you dislike a thing which is good for you, and like a thing which is bad for you. But God knows, and you know not.
    The first mistake in this translation is that this Qur’anic verse actually does not use the word “Jihaad”. This verse actually uses the word “Qitaal”, which refers to physical fighting. Fighting is ordained for Muslims in order to defend themselves and their rights, as well as the rights of others. The obligation to physically defend one’s rights, and to establish justice was elaborated on in the previously mentioned article on Jihaad. It is sufficient to quote a verse from the Qur’an 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; and raise 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 Islam teaches.

    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 your own 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.


    He further writes (on verse 2:217):
    The intolerance and persecution of the Pagan clique at Mecca caused untold hardships to the holy Messenger of Islam and his early disciples. They bore all with meekness and long-suffering patience until the holy one permitted them to take up arms in self-defense…


    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 of society – and is at times a biological and sociological necessity. Islam, the ideal and practical religion has allowed it, but only in cases of sheer necessity.

    He further writes (on the same verse):
    Persecuted, harassed, afflicted, poverty-ridden, exiled, and small in number as the Muslims were at the time of the enactment of warfare, it was but natural that they were none too fond of crossing swords with the mighty forces that had conspired for their extirpation. Nothing short of express and emphatic Divine Command could urge them on to the field of battle [in order to defend their rights]. And yet the Islamic jihads are declared to be ‘designed by the Prophet to satisfy his discontented adherents by an accession of plunder!’ (Margoliouth). Such is this European scholar’s love of veracity! Such is his wonderful reading of history!


    The commentary on this verse makes it very clear that Muslims have always understood this verse as the legal right to defend one’s rights from the forces of oppression, but never to transgress limits in defense.

    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, fighting Jihad with their wealth and bodies to those who sit (at home). Unto each has God promised good, but He prefers Jihadists 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:

    4:95
    YUSUFALI: Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of God with their goods and their persons. God hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath God promised good: But those who strive 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 with those who strive in the way of God with their wealth and lives. God hath conferred on those who strive with their wealth and 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 to those who strive hard in God's cause with their possessions nd their lives:' God has exalted those who strive hard with their possessions and their lives far above those who remain passive. Although God has promised the ultimate good unto all [believers], yet has God exalted those who strive hard above those who remain passive by [promising them] a mighty reward

    KHAN/HILALI: Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, 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 Oxford American Dictionary says about this term:
    USAGE: There doesn’t seem to be a pressinbg need for this English-friendly form since the Arabci term for a holy warrior, mujahid, has already made it into English in plural forms (mujahideen, mujahedin), along with jihadi, a form more in keeping with Arabic morphology. Jihadist, howver, is the preferred form for all writers who are vehemently anti-Arab or anti-islam.

    having defined Jihaad 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 are brave 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. So the Islam-hater finds no support (for their distorted presentation of Islam) in these verses either. Moreover, the verse supports the interpretation of Jihaad as any struggle for the sake of God because it has mentioned those who perform Jihaad with their wealth by donating it for a good cause, such as humanitarian organizations. As Muhammad Asad writes about 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 sense of this expression: that is to say, it applies not merely to physical warfare (qital) but to any righteous struggle in the moral sense as well


    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, and some are waiting, prepared for death in battle .

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

    33:23. Among the believers are men who have been true to their covenant with Allah, of them some have fulfilled their obligations, 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 those early companions who remained steadfast in their faith and true to the covenant. This verse does not mention fighting or Jihaad 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 describes the 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 [the Qur’anic commentators] said: "Met their appointed time (i.e., death).'' Al-Bukhari said, "Their covenant, and refers back to the beginning of the Ayah.''
    (
    and some of them are still waiting, but they have never changed in the least.) means, they have never changed or broken their covenant with Allah.
    And Abdullah Yusuf Ali writes on verse 33:23:
    In the fight for Truth were 9and 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 heroes fought valiantly and lived, always ready to lay down their lives. Both classes were staunch: they never changed or wavered.

    Their covenant is their promise to Prophet Muhammad pbuh to protect him and support Islam. Some of the Muslims had already fulfilled it by dying to protect their faith, while others were still fully prepared to do the same. The comprehensive nature of this verse is better understood when we consider the words of Shaykh Abdul Bary Ath-Thubaity, Imam of the Prophet’s 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 who do not aim for high moral standards and turn away from their Lord.
    They are not those of imposing physical stature whose minds are devoid of any sense; for such people are most certainly not real men. The real men whom we are talking 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, and when the foolish address them (with bad words) they reply back with mild words of gentleness. And those who spend the night before their Lord, prostrate and standing. And those who say Our Lord! Avert from us the torment of Hell. Verily it’s 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)
    This is what fulfilling one’s covenant truly means. It refers to fulfilling one’s Islamic obligations with devotion and sincerity, and speaking gently even to those disbelievers who are rude and harsh.

    On the subject of martyrs, it would be wise to quote from the Prophet Muhammad pbuh:

    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)

    This hadith 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 Jihaad is when one is willing to sacrifice their life for the sake of God, and this can take any of the forms listed in the above narration. Dying in physically defending the rights of others is only one form.

    Misquoted verse #4
    Qur'an 47:4 So, when you clash with the unbelieving Infidels in battle, smite their necks until you overpower them, killing and 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 God to 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 accurate translation before analyzing the verse:
    47:4 Therefore, when ye meet the Unbelievers in battle, smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been God's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of God,- He will never let their deeds be lost.

    So we now see some grievious mistakes made in the poor translation quoted.
    1. The verse makes NO mention whatsoever of "killing and wounding"
    2. "Thus are you commanded by God to continue carrying out Jihad against the unbelieving infidels until they submit to Islam " is a complete addition to the verse and is not found anywhere in the Qur'an!!
    3. That verse does not use the word Jihaad 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 Shahul Hameed 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 years of endurance and patience, the prophet and his companions had to leave their home town of Makkah and to emigrate to Madinah. When the people of Madinah had welcomed him there and he was accepted as a leader there, the Makkans became 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 those who 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 against aggressors. 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 defense or for the defense of those who are attacked unjustly.


    And Abdullah Yusuf Ali writes:
    When once the fight (Jihad) is entered upon, carry it out with the utmost vigour…

    Likewise, Dr. Maher Hathout writes:
    Clearly, these verses are applicable in the heat of battle and against an aggressive combating force.

    Muslims are encouraged to restrain the enemy by capturing them, rather than simply killing them. Moreover, the verse specifically mentions that Muslims should subdue the enemies "until the war lays down its burdens", i.e. until the enemy 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 that hears 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 the enemy 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 or torture them with beatings, depriving them of food and water, leaving them out in the sun or the cold, burning them with fire, or putting covers over their mouths, ears and eyes and putting them in cages like animals. Rather they should treat them with kindness and mercy, feed them well and encourage them to enter Islam.

    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 are sincere (in duty) to God and His Messenger.
    Some non-muslims feel that this verse is proof that Jihaad is a Holy War because if it were not the elderly and tohers would be able to participate. Consequently, this verse is falsely used ina an attempt to negate any concept of non-military Jihaad.
    First of all, we have already established that Jihaad is of many types and does not necessarily have to be purely spiritual or purely physical. There are several disabilites that prevent a person from performing a certain Jihaad. Being old or weak prevents one from participating in a physical Jihaad to uphold good. Nor can the weak be expected to be a soldier fighting for justice, like those who fought the Nazis in World War II. Additionally, another form of jihaad is donating money/resources to the poor and needy. Someone devoid of those resources cannot be expected to do that, as the verse 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 Jihaad to control one's desires, like fasting during Ramadan. One who studies the Islamic Law already knows that those who are ill do not have to fast, which is an example of spiritual jihaad.
    Shaykh Muhammad Saalih Al-Munajjod writes:
    Jihaad may be with the tongue (by speaking out), or with weapons (which is qitaal or fighting) or with money. Each of these categories includes numerous subcategories.

    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 to please God can be considered jihad. One of the highest levels of jihad is to stand up to a tyrant and speak a word of truth. Control of the self from wrongdoing is also a great jihad. One of the forms of jihad is to take up arms in defense of Islam or a Muslim country when Islam is attacked. This kind of jihad has to be declared by the religious leadership or by a Muslim head of state who is following the Quran and the sunnah.

    The other forms of Jihaad are discussed in more detail in the article An Explanation of Jihaad.

    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 the Muslim 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 and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, kill them. Such is the reward of those who reject faith. But if they cease, God is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; but if they cease, let there be no hostility except to those who practice oppression. The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear (the punishment of) God, and know that God is with those who restrain themselves.

    How many times do we see the above verse repeating the message to make it clear? These verse were revealed at a time when Muslims of Madinah were under constant attack from the Makkans. An example would be when the Makkans conducted the public crucifixion of the companion of the Prophet Muhammad pbuh, Khubaib bin Adi. These would be classified as 'terrorist activities' according to the modern usage of the term. So what does this verse say in 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 if they cease, God is Oft-Forgiving, Most Merciful." And it also makes clear the purpose for what muslims fight: "fight them on until there is no more tumult or oppression, and there prevail justice and faith in God". It is the duty of Muslims to defend humanity from oppression and persecution and to establish justice. Muslims believe that God has placed us here on earth as his deputy or viceroy, and thus, it is our duty to enjoin the good and forbid the evil, to establish peace and justice 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 repeated… Historically, fighting back against the aggressors was prohibited during the thirteen years of the Meccan period. After the migration to Medina and the establishment of the Islamic state, Muslims were concerned with how to defend themselves against aggression from their enemies.
    The aforementioned verses were revealed to enable them to protect the newly formed state by fighting in self-defense against those who fought them. However, the Qur’an clearly prohibits aggression. The verses explain that fighting is only for self-defense. Thus, a Muslim cannot commit aggression and kill innocent men, women, children, the sick, the elderly, monks, priests, or those who do not wish to fight. A Muslim is also mandated not to destroy plant life of livestock.

    Similarly, Shaykh Salman Al-Oadah writes:
    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. They are never allowed to attack innocent people, even when they are themselves attacked by the countrymen of those innocents. Any people that go against this established principle of Islamic Law and murder civillians are fighting against Islam and everything that it stands for. It is ludicrous for them to call this fighting a jihâd, a word that means striving in the cause of Islam. They are in fact murderers in the light of Islamic Law and should be treated as such.

    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 be transgressed: women, children, old and infirm men should not be molested, nor trees and crops cut down, nor peace withheld when the enemy comes to terms.


    And he writes the following 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 not acquiesce in wrong-doing, and its men will hold their lives cheap in defence of honour, justice, and the religion which they hold sacred. Their ideal is that of heroic virtue combined with unselfish gentleness and tenderness, such as is exemplified in the life of the Apostle. They believe in courage, obedience, discipline, duty, and a constant striving by all the means in their power, physical, moral, intellectual, and spiritual, for the establishment of truth and righteousness.

    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 had signed. The Muslims, after having borne untold persecution with almost superhuman fortitude for years and years at the hands of the pagans of Makka, are now for the first time enjoined to take to reprisals. ‘For a full thirteen years the Muslims were subjected to relentless persecution in Mecca. The Prophet and his followers fled for life to Medina, but the enemy would not leave them alone in their refuge. They came to attack them within a year, and the first three battles were fought in the very locality which will whether the Prophet was an assailant or defendant’ (Headley, The Original Church of Jesus Christ and Islam, p. 155). The Makkans had signed a truce and were the first to break it. The words ‘fight with those who fight you’ clearly show, firstly, that the Muslims were not the aggressors, and secondly, 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 this express Divine injunction that the great Abu Bakr, the first Caliph, charged his troops into Syria, ‘not to mutilate the dead, nor to slay old men, women, and children, nor to cut down fruit-trees, nor to kill cattle unless they were needed for food; and these humane precepts served like a code of laws of war during the career of Mohammadan conquest.’ (Bosworth Smith, Mohammed and Mohammedanism, p. 185). Has not Islam thus, in prescribing war against those who break God’s law, who challenge His righteous authority, and who fill the world with violence and injustice, made every concession short of the impossible? Has any code of military ethics been so chivalrous, so humane and so tender towards the enemy? ‘The moral tone adopted by the Caliph Abu Bakr, in his instructions to the Syrian army, was’, says a modern Christian historian, ‘so unlike the principles of the Roman government, that it must have commanded profound attention from a subject people. Such a proclamation announced to Jews and Christians’ sentiments of justice and principles of toleration which neither Roman emperors nor orthodox bishops had ever adopted as the rule of their conduct’ (Finlay, Greece Under the Romans, pp. 367-368).

    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 war permissible for Muslims. Most of the commentators agree in that the expression la ta'tadu signifies, in this context, "do not commit aggression"; while by al-mu'tadin "those who commit aggression" are meant. The defensive character of a fight "in God's cause" - that is, in the cause of the ethical principles ordained by God - is, moreover, self-evident in the reference to "those who wage war against you", and has been still further clarified in 22: 39 - "permission [to fight] is given 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 in their commentaries on 22: 39). That this early, fundamental principle of self-defence as the only possible justification of war 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.

    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 the context of hostilities already in progress (Razi), on the understanding that "those who wage war against you" are the aggressors 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 his faith in spiritual values (cf. Lisan al-Arab).

    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 helpers from 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, never shalt 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 if they revert to [open] enmity, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks. Except those who join a group between whom and you there is a treaty (Of peace), or those who 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 fight you 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 restraining their hands, seize them and slay them wherever ye get them; in their case We have provided you with a clear argument against them

    So in the same manner as the first verse, this verse also only commands Muslims to fight those who practice oppression or persecution, or attack the Muslims. And in the event of a battle, the same laws of war are in place and a Muslim who transgresses limits should prepare for the punishment of God. Commenting on verses 4:88-89, Dr. Muzammil H. Siddiqi states the following:
    Now tell me honestly, do these verses give a free permission to kill any one anywhere? These verses were revealed by God 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 the contemporary jargon that there were constant terrorist attacks on Madinah and in this situation Muslims were given permission to fight back the “terrorist”. These verses are not a permission for “terrorism” but they are a warning against the “terrorists.” But even in these warnings you can see how much restraint and care is emphasized.

    Moiz Amjad gives the following comment:
    As far as Al-Nisaa 4: 88 - 89 is concerned, it is once again a part of the overall directive of fighting the rejecters of the Prophet (pbuh) and their allies. It was under these circumstances of a general war that was likely to take a vast area of the Arabian Peninsula under its fold that the Qur'an directed all the Muslims living out of Medinah to migrate to Medinah and informed them that only if they did migrate to Medinah, would the Muslim state of Medinah be responsible for their well being. It is, in fact, in this context that the referred verse is placed.

    It is also important to note that the Qur'an clearly condemns murder. The Qur’an says about the prohibition of murder,

    6:151 Take not life, which God hath made sacred, except by way of justice and law: thus does He command you, that ye may learn wisdom.

    17:33 Nor take life, which God has made sacred, except for just cause. And if anyone is slain wrongfully, We have given his heir authority (to demand Qisas(retribution) or to forgive): but let him not exceed bounds in the 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 for spreading 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 he saved 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 immediate threat of being attacked. The context of the quoted verses applies only to situations where the oppressors are killing Muslims. In this case, they have a right to defend themselves and others, especially the weak and oppressed.

    Misquoted verse #8
    2:217-218 They question you concerning fighting in the sacred month. Say: Fighting therein is a great/grave (matter); but to prevent access to God, to deny Him, to prevent access to the Sacred Mosque, to expel its members and polytheism are worse than slaughter. Nor will they cease fighting you until they make you renegades from your religion. If any of you turn back and die in unbelief, your works will be lost and you will go to Hell. Surely those who believe and leave their homes 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:
    2:217 They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of God to prevent access to the path of God, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Persecution and oppression are worse than slaughter. Nor will they cease fighting you until they turn 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 who believed and those who suffered exile and fought (and strove and struggled) in the path of God,- they have the hope of the 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 methods of deception. The context of these verses refers to an expedition of a group of the companions of Prophet Muhammad pbuh, under the lead of Abdullah bin Jahsh Asadi. The companions recognized a caravan from the Quraysh. Since the Quraysh had openly declared war on the Muslims and had persecuted them to the extent that they drove them out of their homes, and stole their property, the companions present, felt that they could retaliate. They killed one 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 while killing 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 brave and 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 sacred inviolable sanctities repeatedly violated in the long process of fighting Islam and persecuting its adherents. The wealth of the Muslims as well as their homes had already been violated and their Prophet s.a.w.s. had been the target of repeated attempts on his life…Shortly afterwards, the two captives were released and blood money (compensation) was given to the killed man’s father. (footnote. For details see Zad Al-Ma’ad, 2/83-85; Ibn Hisham, 1/605; Rahmat-ul-lil’alameen, 1/115. 2/468.)

    Misquoted verses #9
    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 non-muslims 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 against the 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 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 cause would 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 not the disbelievers and their evil plans. Evil plans are always inferior to goodness.


    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-concious when defending the rights of others and does not overstep his limits in applying justice.

    Misquoted verse #10
    9:29 Fight those who believe not in God nor the Last Day, nor hold that forbidden which has been forbidden by God and His Apostle, nor acknowledge the religion of truth, [even if they are] of the People of the Book, until they pay the jizyah with willing submission, and feel themselves subdued.

    Some non-muslims think that this is a command for Muslims to attack all non-muslims until they pay money. Such a notion is ridiculous because it lacks any understanding of Islamic teachings whatsoever. This verse is part of the chapter of the Qur'an known as Surat At-Tawba, which was revealed when the new muslim state was continuously under attack from all sides. In this scenario, the Prophet Muhammad and the Muslims were fighting for their survival against the Pagans of Makkah, and the Romans and the Persian empires were preparing for battle against the Islamic state. One of the issues dealt with in Surat At-Tawba was the issue of how to deal with those non-muslims who broke their treaties with the muslims. The muslims were commanded to fight against such people until they were willing to live in peace with the muslims. As Professor Shahul Hameed writes:
    This is a verse taken from Surah Bara’at or At-tawba. This surah (chapter) of the Qur’an was revealed in the context when the newly organized Muslim Ummah (society) was engaged in defending themselves particularly against the Pagans. The major question dealt with here is, as to how the Muslims should treat those who do not accept the newly formed government.
    We must understand that before this, there was no systematic government of any sort in this part of Arabia. What prevailed was a crude kind of tribal system, which was being replaced after a period of turmoil. The people who were fighting against the Prophet and his companions were the polytheists, but in Madinah the Jews also were one with the polytheists in opposing the Muslims. The expression, "the People of the Book" here refers to the Jews. (They can be Christians or Jews; but since it was the Jews here who opposed the Muslims, the reference is to them). Anybody who didn't obey the law of the govt was liable to be penalized. But consideration was given to those who accepted the offer of protection by the govt. Protection was offered to those who paid the jizya, a tax levied from non-Muslims in the place of the tax levied from Muslims called zakah.

    Dr. Jamal Badawi states thw following concerning verse 9:29 and some other verses:
    All of these verses, without exception, if studied carefully, address aggression and oppression committed against Muslims at the time of the Prophet (peace and blessings be upon him), whether by idolatrous Arabs, some of the Jewish tribes in Madinah, or by some Christians. Most, however, apply to the Makkans and other idolatrous Arabs aggressors. Some of the antagonists tortured, and in certain cases killed, Muslims because of their faith, for example the killing of Sumayyah and her husband Yasir. Some killed the memorizers of the Qur’an who were simply on their way to preach its message of Allah’s Oneness in a peaceful manner. Some of them killed the messengers sent by the Prophet (peace and blessings be upon him), which is equivalent in today’s international law to killing the ambassador of another country—an act of war. Some of them gathered armies, like the Christians in Tabuk, in order to attack Muslims. Some of them wrote letters to their local governors to go and kill the Prophet Muhammad (peace and blessings be upon him) unless he recanted his claim of prophethood, as was the case with the Emperor of Persia. Some betrayed peace treaties and killed unsuspecting peaceful people without provocation, contrary to agreements, such as the breaking of the Treaty of Hudaybiah by the Makkans. The issue here is not religion, but rather injustice, oppression, and aggression.

    And Dr. Maher Hathout comments on verse 9:29:
    Freedom of religion is an essential aspect in an Islamic state. One of the five pillars of Islam is zakat (almsgiving). The People of the Book (Christians and Jews) are not obliged to pay the Islamic zakat that is spent by the state for social necessities and state affairs as defined in the Quran (see 9:60). But they must pay other taxes to share in the state budget. If they refuse to pay this tax to the state and rebel against the state, then it is the obligation of the state to confront them until they pay it. This is what Caliph Abu Bakr did after the death of the Prophet, when some people refused to pay zakat.

    The verse mentions Jizyah which is a much misunderstood concept. In an Islamic states, there must be complete equality. Since the muslims are paying Zakat, it would be unfair to allow others to live in the country and enjoy its services without paying tax. So the non-muslims are required to pay Jizayah, just as in most countries today, one must pay tax. Jizyah is similar to 'nationality' or 'citizenship'. And suppose that today, someone refuses to pay tax. Would the government not fight this person until they pay?
    Islamic history also reveals that Christians and Jews often opted to pay the jizyah and live under Muslim authority as oppose to living under the rule of some of the other empires at that time. They knew that under Islam their rights were respected and protected as long as they followed the laws of society. No government would condone rebellion against their laws, so this verse simply instructs muslim rulers to be firm in ensuring that the laws of the state are followed.

    For more on Jizyah:
    http://www.islamonline.net/fatwa/eng...hFatwaID=64354
    http://www.understanding-islam.com/r...66&sscatid=307
    http://www.bismikaallahuma.org/History/jizya-islam.htm

    Misquoted verses #11
    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 unto whom He will. Allah is All-Embracing, All-Knowing.

    48:29 Mohammed is Allah's apostle. Those who follow him are ruthless 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 better translation:
    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 from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude 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 "shidda" does not mean ruthless, but strong and firm. Also, the disbelievers being referred to in these verses are the those who persecuted and attacked the Muslims. Shaykh Fawzee 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 treatment with 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 how he is treating us. This is something permissable in the legislation.

    But the Prophet s.a.w.s. has indicated very clearly in all the narrations that have been brought and throughout his life, that there must be a matter of balance and to be just. And that 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 disbelievers. Again, if we examine the historical context, we also find that this is refferring to those who attacked the muslims continuously. So verses apply in a situation similar to the historical context.

    Since this verse mentions the companions of the Prophet Muhammad pbuh and praises their path, let us examine some narrations about the companions.

    Musab bin Umair was a notable companion of the Prophet Muhammad pbuh. He was 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 Muslims and others who were interested in Islam. A powerful notable of the city, Usayd ibn Khudayr, came up brandishing a spear. He was livid with rage. Sad ibn Zararah saw him and told Musab:

    "This is a chieftain of his people. May God place truth in his heart." "If he sits down, I will speak to him," replied Musab, displaying all the calm and tact of a great daiy.

    The angry Usayd shouted abuse and threatened Musab and his host. "Why have you both come to us to corrupt the weak among 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 would stop telling you what you dislike and leave."

    "That's reasonable," said Usayd and, sticking his spear in the ground, sat down. Musab was not compelling him to do anything. He was not denouncing him. He was merely inviting him to listen. If he was satisfied, well and good. If not, then Musab would leave his district and his clan without any fuss and go to another district.

    Musab began telling him about Islam and recited the Quran to him. Even before Usayd spoke, it was clear from his face, now radiant and expectant, that faith had entered his heart. He said:

    "How beautiful are these words and 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 a short while. He returned and testified that there is no god but Allah and that Muhammad is the Messenger of Allah.

    Another example is found in the tratment of Thumamah Ibn Uthal, who was a notorious criminal who had killed many muslim travellers. Because of this, the Prophet Muhammad declared him a wanted criminal who was to be captured or killed. Soon after, when he was traveling for pilgrimage, some Muslims caught him and took him to the Prophet Muhammad pbuh. The Prophet recognized him and had him kept in the Masjid (mosque) with food and even ordered his own camel to be milked for him. They treated him like a guest rather than a war criminal! The Prophet Muhammad asked Thumamah what he had to say for himself, to which he replied "If you want to kill in reprisal, you can have 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 accpetance of Islam to the Prophet Muhammad.

    So we find that the Prophet Muhammad pbuh and his companions displayed the best character and attitude towards all 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 would have ran away from about you; so pass over (their faults), and ask (God's) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in All‚h, certainly, All‚h loves those who put their trust (in Him).

    The Prophet Muhammad pbuh was commanded by God to bring people to the teachings of Islam through the beautiful character that muslims must show. The Prophet Muhammad pbuh conveyed this message to others by saying:

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

    And there are numerous examples one could quote which illustrate the kind and loving nature of the Prophet Muhammad pbuh.


    Narrated Abu Huraira:

    A disbelieving bedouin urinated in the mosque, and the people rushed to beat him. Allah's Apostle ordered them to leave him, let him finish and pour a bucket or a tumbler (full) of water over the place where he has passed urine. The Prophet then explained to the bedouin calmly, "This is a place of worship, in it is the worship of God and the reading of Qur'an." After the bedouin had left, the Prophet then said to his companions, " You have been sent to make 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 Propeht Muhammad pbuh did not show any anger or resntment 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 genlteness is deprived of all good. (Muslim, Book 32, Number 6270 & Abu Dawood, Book 41, Number 4791)

    Misquoted verses #12
    8:12-13... I will instill terror into the hearts of the unbelievers. Smite ye above their necks and smite all their finger tips off them. This because they contend against God and his apostle. ...

    This is another verse that is commonly quoted out of context, both historical context and the context of the verse itself in the Qur'an. Let us first examine the full verse:

    8:12-13 Recall that your Lord inspired the angels: "I am with you; so support those who believed. I will throw terror into the hearts of those who disbelieved. You may strike them above the necks, and you may strike even every finger." This is what they have justly incurred by FIGHTING God and His messenger. For those who fight against God and His messenger, God's retribution is severe.

    That is the context of the verse in the Qur'an. The historical context is that this verse was revealed at the Battle of Badr, a battle in which the pagans of Makkah traveled over 200 miles to destroy the muslims of Madinah. The Pagans of Makkah had an army of about 1000 while the muslims were only 300 followers. The Prophet Muhammad (pbuh) and his followers had suffered severe persecutions and torture for 13 years in the city of Makkah. And now that they had fled Makkah and found a sanctuary in the city of Madinah, they were once again threatened. The enemy came to them with the intent to kill Muslims. It was a war to defend themselves and their Faith. It was a war imposed upon Muslims.

    So God supported the Muslims and informed them that God would allow justice to prevail over oppression. He informed them that they should not fear fighting in God's path, but it is the enemies who should fear God's retribution for their oppression and injustice. Also, God inspired the ANGELS to support the believers and strike the disbelievers. This was NOT a command for the Muslims.

    Shaykh Safiur Rahman Al-Mubarakpuri describes the situation during the Battle of Badr as follows:
    [The Makkans] were too much exasperated and enraged and fell upon the Muslims to exterminate them once and for all. The Muslims, however, after
    supplicating their Lord, calling upon Him for assistance, were made to hold to their position and conduct a defensive war plan that was successful enough to inflict heavy losses on the attackers.
    The Prophet (Peace be upon him) used to pray to his Lord ceaselessly persistently and day and night to come to their succour. When the fierce engagement grew too hot he again began to supplicate his Lord saying:
    “O Allâh! Should this group (of Muslims) be defeated today, You will no longer be worshipped.”....
    Immediate was the response from Allâh, Who sent down angels from the heavens for the help and assistance of the Prophet (Peace be upon him) and his companions. The Noble Qur’ân observes:

    And recall when your Lord inspired the angels: “Verily, I am with you, so keep firm those who have believed. I will cast terror into the
    hearts of those who have disbelieved.” [8:12]

    Also, the previously mentioned laws of Jihaad all applied here and the muslims were commanded:
    8:61 But if the enemy incline towards peace, do thou (also) incline towards
    peace, and trust in God: for He is One that hears and knows (all things).

    _________________________________

    Question on the Koran/Islam

    The Prophet Muhammad (peace be upon him) said:
    "Surely I was sent to perfect the qualities of righteous character" [Musnad Ahmad, Muwatta Mâlik]


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    Re: Question on the Koran/Islam



    SubhanAllah. That's a brilliant article. I just felt I had to comment on it . . . .

    As you can see brother RTM, Islam is to be understood in it's proper light. Instead of people forming their own conclusions, why not ask a person with knowledge, or even a muslim for that matter? What say ye?


    Last edited by Uthman; 05-31-2005 at 07:37 PM. Reason: Why?
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    Re: Question on the Koran/Islam

    format_quote Originally Posted by Osman


    SubhanAllah. That's a brilliant article. I just felt I had to comment on it . . . .

    As you can see brother RTM, Islam is to be understood in it's proper light. Instead of people forming their own conclusions, why not ask a person with knowledge, or even a muslim for that matter? What say ye?

    :w
    I say Yes, I will most definately do this, I just asked here to begin with because I didn't feel too confident but you have all been of great help, it is greatly appreciated!
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    Re: Question on the Koran/Islam


    Glad to be of assistance, Alhamdulilah. Do you have any other questions? Please feel free to ask.

    Question on the Koran/Islam

    The Prophet Muhammad (peace be upon him) said:
    "Surely I was sent to perfect the qualities of righteous character" [Musnad Ahmad, Muwatta Mâlik]


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    Re: Question on the Koran/Islam



    Aye, aye. What he said ^^. Ask and he'll reply pronto!

    format_quote Originally Posted by RTM
    I just asked here to begin with because I didn't feel too confident but you have all been of great help, it is greatly appreciated!
    You misunderstood! I was referring to those who 'create' the misconceptions about Islam. They should be asking muslims and people of knowledge rather than forming their own conclusions, no?


    Last edited by Ansar Al-'Adl; 05-31-2005 at 08:55 PM.
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    Re: Question on the Koran/Islam


    Well done with that Ansar

    i like to post couple of verses of bible, which r not too 'peaceful':

    r u christian RTM, if so, i like to post couple of verses of bible, which r not so 'peaceful'
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    Re: Question on the Koran/Islam

    format_quote Originally Posted by Danish

    Well done with that Ansar

    i like to post couple of verses of bible, which r not too 'peaceful':

    r u christian RTM, if so, i like to post couple of verses of bible, which r not so 'peaceful'
    No I am not, I am learning and am a follower of Islam, albeit at a very early stage as I say in my introduction BUT I am also a realist - I am aware that there are some extremely non-peaceful verses in the Bible but the "not so peaceful" verses in the Qur'an far outweight those in the Bible, I don't think any will deny this.
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    Re: Question on the Koran/Islam

    format_quote Originally Posted by Danish
    Well done with that Ansar. i like to post couple of verses of bible, which r not too 'peaceful': r u christian RTM, if so, i like to post couple of verses of bible, which r not so 'peaceful'

    format_quote Originally Posted by RTM
    No I am not, I am learning and am a follower of Islam, albeit at a very early stage as I say in my introduction BUT I am also a realist - I am aware that there are some extremely non-peaceful verses in the Bible but the "not so peaceful" verses in the Qur'an far outweight those in the Bible, I don't think any will deny this.
    I think I made my point above.

    However, back to the original question about references in the Qur'an about spreading the word of Allah through the Qur'an to non-Muslim nations I was gladly given the below references. Are there any more that you can help me with. I am not looking for misrepresentations of these references or discussions of them, I am only after the references in the Qur'an like this in the Bible: Mark ch16 v15 "And he said unto them, Go ye into all the world, and preach the gospel to every creature."

    Quote:
    016:125 (Surah An-Nahl) Invite (mankind, O Muhammad SAW) to the Way of your Lord (i.e. Islam) with wisdom (i.e. with the Divine Inspiration and the Quran) and fair preaching, and argue with them in a way that is better. Truly, your Lord knows best who has gone astray from His Path, and He is the Best Aware of those who are guided.
    and...

    Quote:
    022:067 (Surah Al-Hajj)For every nation We have ordained religious ceremonies [e.g. slaughtering of the beast of cattle during the three days of stay at Mina (Makkah) during the Hajj (pilgrimage)] which they must follow; so let them (pagans) not dispute with you on the matter (i.e. to eat of the cattle which you slaughter, and not to eat of cattle which Allah kills by its natural death), but invite them to your Lord. Verily! You (O Muhammad SAW) indeed are on the (true) straight guidance. (i.e. the true religion of Islamic Monotheism).
    and...

    Quote:014:013/14 - We shall destroy the evildoers, and leave you to dwell in the land after them
    Are there any more in the Qur'an expressing this and any in the Qur'an like that one in the bible: Mark ch16 v15 "And he said unto them, Go ye into all the world, and preach the gospel to every creature."
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    Re: Question on the Koran/Islam

    RTM,

    I'll give you what I have:
    "And who is better in speech than he who invites to Allah and does righteous deeds, and says: 'I am one of the Muslims.'" [al-Qur'aan, Fussilat(41):33]

    "Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the book, they are the ones cursed by Allah and cursed by the cursers." [al-Qur'aan, al-Baqara(2):159]

    “Call (mankind) unto your Lord, and be not of those who ascribe partners (unto Him)” (28 : 87)

    “And speak unto him a gentle word that per chance he may hear or fear.” (20 : 44)

    "Let there arise out of you a group of people inviting to all that is good, enjoining al-ma`roof [all that is known to be righteous] and forbidding al-Munkar [evil]. And it is they who are successful." [al-Qur'aan, Aal `Imraan (3):104]

    Say: 'This is my way: I invite to Allah on/with clear knowledge - I and whomever follows me (does this). Glorified is Allah, and I am not of those who associate partners with Allah." (12:108)

    Explanation of this verse



    In addition, you may wish to read this excellent article:
    http://salafipublications.com/sps/sp...10002&pfriend=

    Question on the Koran/Islam

    The Prophet Muhammad (peace be upon him) said:
    "Surely I was sent to perfect the qualities of righteous character" [Musnad Ahmad, Muwatta Mâlik]


    Visit Ansâr Al-'Adl's personal page HERE.
    Excellent resources on Islam listed HERE.
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