Is This Really in the Quran?
Kill Them...?
Is This Really in the Quran?
Is This Really in the Quran?
"I am tired of people insulting my beliefs, my faith and everything I hold dear to me by misquoting the Quran and teachings of our prophet, peace be upon him."
"How do I reply to these attacks coming from non-Muslims and remove their correct assumptions and misconceptions?"
- (signed: Fed-Up in Texas)
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15 Misquotes from the Quran
.Verse: "Fight them in Mortal Combat, killing them wherever you engage in battle with them..." (2:191)
. Verse: "catch and fight them in mortal combat." (4:89)
. Verse: "Combat in battle (with restrictions) against the pagans wherever you see them..." (9:5)
. Abrogated?
And Engage in Combat wherever ye catch those who are engaging in combat against you..." (2:191)
There are two very serious problems with this idea of saying: Islam wants to kill you!
1. First of all, the translators of one hundred years ago, were using words they thought best represented the understand of the people of their time in the English language. And that simply is not suffieient for us to use today for a number of reasons. Not the least of which is the ever changing meanings we atttribute to our English words... (consider the meaning of the word "gay" today and what it meant 70 years ago).
2. The second problem comes in with translation itself. Just because you know what a word is in Arabic and the same word in English, does not mean you would be able to give the correct or exact meaning of the Quran usage of the word. For instance when the Quran uses the word "dharaba" in verse 24, in surah Ibrahim, it does not mean that Allah "struck" you with a word or a tree. It is used here to give the meaning of "Allah 'hits' you with an example" - this is similar to the way we say, "How does this idea HIT you?"
And another point is, 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 Islamophobics when they remove the context.
The solution for the Muslim is to simply replace the verse in its context:
1. First of all, the translators of one hundred years ago, were using words they thought best represented the understand of the people of their time in the English language. And that simply is not suffieient for us to use today for a number of reasons. Not the least of which is the ever changing meanings we atttribute to our English words... (consider the meaning of the word "gay" today and what it meant 70 years ago).
2. The second problem comes in with translation itself. Just because you know what a word is in Arabic and the same word in English, does not mean you would be able to give the correct or exact meaning of the Quran usage of the word. For instance when the Quran uses the word "dharaba" in verse 24, in surah Ibrahim, it does not mean that Allah "struck" you with a word or a tree. It is used here to give the meaning of "Allah 'hits' you with an example" - this is similar to the way we say, "How does this idea HIT you?"
And another point is, 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 Islamophobics when they remove the context.
The solution for the Muslim is to simply replace the verse in its context:
2:190-194 Engage in Combat in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors. And Engage in Mortal Combat even to death, wherever ye catch them, and turn them out from where they have turned you out; for persecution and oppression are worse than Mortal Combat; but Engage 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 (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 say in this context? "Engage in Combat in the cause of God those who Engage you in Combat", "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, Engaging in Combat in retaliation even 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 engaging in combat against those who fought them.
However, the Qur’an clearly prohibits aggression. The verses explain that fighting is only for combat situations where there is aggressive combat coming toward the community. Thus, a Muslim cannot commit aggression or 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.
(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'anic verses. Without knowing the circumstances behind the revelation, one cannot apply the verse as accurately. Shaykh Salman Al-Oadah writes about the general principles in Jihad:
Combat is never to be used for gaining wealth, or for conquests, 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 civilians 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.
(SOURCE, emphasis added)
There are strict and detailed laws in Islam, which Muslims must follow carefully. A military Jihad must be performed under these regulations. Abdullah Yusuf Ali writes about verse 2:190:
War is only permissible in the case of stopping violent aggression against the Islamic state and the Muslims way of peaceful living - and even then it is only under very strict terms and well-defined limits. When undertaken, it must be pushed with vigour, but not relentlessly, but just 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.
(Yusuf Estes, The Holy Qur’an, www.AllahsQuran.com )
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 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.
(Yusuf Ali, The Holy Qur’an, Text, Translation and Commentary )
This is the true focus behind these types of battles, and Muslims must never lose this focus. Combat for the sake of Almighty God is no different than what is normally understood to be in defence of a nation for the sake of aiding humanity and bringing justice and freedom to the oppressed.
Therefore, all actions must be in-line with this focus and the strict 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:
Therefore, all actions must be in-line with this focus and the strict 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 Engage in Combat in the way of Allah those who engage you in Combat” – 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 Makkah, 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 ‘engage those who engage you (in combat) 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).
(Daryabadi, The Glorious Qur’an, 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 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. (Asad, The Message of the Qur’an, 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 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). (Asad, The Message of the Qur’an, emphasis added)
This extensive commentary on this verse should sufficiently address all confusion and misconceptions that resulted from misquoting this verse. 
But if they turn away, catch them, engage in combat with 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. 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 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. (SOURCE, emphasis added)
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.
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 and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful. If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah. and then escort him to where he can be secure. 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 the historical context of the verse:
This verse was revealed towards the end of the revelation period and relates to a limited context. Hostilities were frozen for a three-month period during which the Arabs pledged not to wage war. Prophet Muhammad was inspired to use this period to encourage the combatants to join the Muslim ranks or, if they chose, to leave the area that was under Muslims rule; however, if they were to resume hostilities, then the Muslims would fight back until victorious. One is inspired to note that even in this context of war, the verse concludes by emphasizing the divine attributes of mercy and forgiveness. To minimize hostilities, the Qur'an ordered Muslims to grant asylum to anyone, even an enemy, who sought refuge. Asylum would be granted according to the customs of chivalry; the person would be told the message of the Qur'an but not coerced 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 clearly commands the Muslims to protect those who seek peace and are non-combatants. It is a specific verse with a specific ruling and can in no way be applied to general situations. The command of the verse was only to be applied in the event of a battle. As Abdullah Yusuf Ali writes:
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 of desisting from their treacherous design by right conduct, that the state of war supervenes - between Faith and Unfaith. (Yusuf Ali, The Holy Qur’an, 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 they were 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 of America or the General of the American Army told the American soldiers during the war: "Wherever you find the Vietnamese, 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, it will sound very logical, as he was trying to boost the morale of the American soldiers during the war.
Similarly in Surah Taubah chapter 9 verse 5 the Qur'an says, "Kill in combat the Mushriks (pagans) where ever you find them", during a battle to boost 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 who are killing you, you are now permitted to strike back, even if you kill them.
Surah Taubah chapter 9 verse 6 gives the answer to the allegation that 'Islam promotes 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 escort him 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 Mushrik (pagan) seeking asylum during the battle should be granted refuge, but also that he should 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 of security?
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 will ignore God's infinite mercy in their attempt to malign Islam. God has always given human beings a way out of any suffering, and has only ordained fighting as a last resort. Muslim scholars have written much commentary on these Qur'anic verses explaining the historical context in such great detail so that there may be no misconceptions. We have quoted 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 Qur’an was revealed in the context when the newly organized Muslim society in Madinah was engaged in defending themselves against the pagan aggressors.
The major question dealt with here is, as to how the Muslims should treat those who break an existing treaty at will. The first clause 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. But if 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 in combat must be resumed until one of the two things happens: Either the enemy should be vanquished by relentless combat in battle. That is what is meant by {then engage in mortal combat against the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem [of combat]}; or they should repent, establish prayers and pay zakah, etc. This is one of those verses of the Qur’an which are easy to be misunderstood, if quoted out of context.
We must understand that this type of combat was against a people who forced the Prophet and his companions to leave not only their own homes but all their property and even their hometown of Makkah to Madinah. Once the Muslims were 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 nature of mankind, we cannot imagine a situation where fighting is completely ruled out either.
As can be seen, the above injunctions on combat is not on an individual level, but only in the case of a society that strives to flourish and thrive 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, emphasis added)
Ibn al-`Arabi, in his commentary on the Qur’an, 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-Qur’an: 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 Sûrah al-Tawbah immediately before and after the one under discussion, the context of the verse 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 have contracted mutual alliances. Go then, for four months, to and fro throughout the land. But know that you cannot frustrate Allah that Allah will cover with shame those who reject Him.” [Sûrah 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. It reads:
“Except for those pagans with whom you have entered into a covenant and who then do not break their covenant at all nor aided anyone against you. So fulfill your engagements with them until the end of their term, for Allah loves the righteous.” [Sûrah al-Tawbah: 4]
So when Allah says: “But when the forbidden months are past, then fight the pagans wherever you find them, and seize them and beleaguer them and lie in wait for them in every stratagem (of war)” we must know that it is not general, 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 where Allah says:
“Will you not fight people who broke their covenants and plotted to expel the Messenger and attacked you first?” [Sûrah 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 their hostilities 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.
The next issue with this verse concerns abrogation. It has been claimed by some that this verse 9:5 has abrogated all the peaceful verses in the Qur'an. However, this claim results from a misunderstanding of some Qur'anic concepts. In the Qur'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 the application of another verse, or specifies the limits not mentioned in the other verse. As Shaykh Abu Ammaar Yasir Qadhi writes:
Specification involves one verse limiting or restricting a general ruling found in another verse, whereas naskh involves abrogating the first verse in toto (i.e., it is not applied in any circumstances or conditions). (Qadhi, An Introduction to the Sciences of the Qur’aan;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 same situation 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 be considered an example of naskh. (Qadhi, An Introduction to the Sciences of the Qur’aan;UK Al-Hidaayah Publishing 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 specific situation and circumstances. There is a lot of confusion surrounding some verses labeled as cases of naskh because the early Muslims used to use the word naskh to refer to takhsees as well. Therefore, some Muslims failed to realize that some of these cases labeled by early Muslims as 'naskh' were cases of takhsees. This is why some early Muslim scholars are quoted who have classified this verse as a case of 'naskh'. One should realize that they used the term naskh 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 Muslims used 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 different claims he concludes:
It can be seen from the examples and categories quoted that, in reality, most of these verses cannot be considered to have 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 to the situation in which the verses were revealed.
Thus, the 'Verse of the Sword' in reality does not abrogate a large number 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 Qur’aan;UK Al-Hidaayah Publishing and Distribution, 1999, p. 254)
Shaykh Sami Al-Majid also states the same thing in his article:
Some people – especially some contemporary non-Muslim critics of Islam – have tried to claim that this verse abrogates the verse “Let there be no compulsion in religion.”
They argue that the generality of this statement implies that every unbeliever who refuses to accept Islam must be fought. They support their allegation by pointing out that this verse is one of the last verses to be revealed about fighting.
However, this verse in no way abrogates 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 Qur’ân that are connected with it as well as on account of a number of pertinent hadîth. (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 completely removes 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 the puunishment 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 "No compulsion in religion." Ibn Hazm, to avoid this criticism, claimed that this verse had been abrogated and that compulsion is 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 verses and this verse is not among them (fn. Suyuti, Itqan, vol. II, p. 22-24). Accordingly, one can say with the Encyclopaedia of Islam 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 Trust Publications, 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 been abrogated by the specific verses concerning battle, we can dismiss such a claim as mere speculation and invalid. Peace and justice are fundamentals of the religion of Islam and can never be removed from it.
By : Ansar Al-'Adl (www.islamicboard.com)
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