NICOLAS Sarkozy’s campaign to ban the Muslim face veil and other religious garments to feather the bed for his bid to be reelected to France’s highest political office has been deemed among high ranking members of the French political system as hypocritical to the country’s long held position of religious tolerance. He claimed that Muslim women who wear such garments are too ‘ostentatious’ and ‘provocative’ which he claims undermines French nationalism.

The transparency of Sarkozy’s rhetoric although seen as an obvious ploy among rival political factions to garnish support from the country’s growing anti-immigrant movement, his opponents were unsuccessful in mounting a defense against it. Though internationally condemned as racist (even Obama had to show a little grit and come out in principle against it), Sarkozy continues to defend his position by calling the veil blatant subjugation of women by Muslim men.

Well Sarkozy got his way – the veil, the niqab, was banned.

I followed this saga with interest. I was surprised that a country with 10 million Muslims managed to lay down for the old back door without too much fuss—particularly in France, the birthplace of democracy and where the term ‘feminist’ was coined. I suppose everybody’s got a plan.

Women in the West have only had rights for a 100 years thanks to the advocacy of feminism. Muslim women have been able to vote, own land and run their own businesses for about a little over 1400 years.

Before you can understand the full irony of the situation, I must explain how I came to know about Feminism. Let me start with a little tale called Becky’s Slap.

* * * * * * *

Becky’s Slap

Being an adolescent in the 1960’s and 70’s was a pretty exciting experience in the United States. America was going through ideological growing pains: redefining and re-assessing its values in its social and political arenas. Everyone was talking about drugs, concerts and liberation.

I was about 15 amidst all of this when I met my first feminist—a perky white girl name Becky, a college student who volunteered to work in ghetto (today known as the ‘hood’). She had big blue eyes, long brown hair and wore ‘daisy dukes’. She smelled like honeysuckles. Being at the height of discovering what a man was, my raging hormones and me welcomed her unsolicited conversation with intense attention.

“Leroy,” she said, “do you know what sexism is?”

Not knowing what it meant, I was hopeful it was close to what I thought it was. Before I could share those thoughts, she continued.

“It is the exploitation of women by men,” Becky said as serious as her Minnie mouse like voice would allow. ‘Exploitation’ was also a new word to me and seemed reminiscent of ’expose,’ a word my little ghetto mind did recognize. She reached in her blue jean satchel and pulled out some fashion magazines. During those days, they were thick like dictionaries due to the ads.

“Look at this!” she commanded me, flipping the pages. She was starting to sound a little ticked off. “These women are being used and are brainwashing other women to believe in their own inferiority,” she declared.

There were a bunch of words that hovered incomprehensively above any attempt I made to decipher their meaning. Whatever they meant, somehow, it seemed the situation wasn’t going the way I had hoped.

Maybe this was what happened before the “sexism” and “exploitation” I thought.

“Look at these women,” she said with great offense; “their faces covered with paint to sell more paint and clothes…and even cars!”, she said, slamming her hand down at the open book.

I politely smiled and touched her knee cap—which, frankly, took a lot of courage on my part. It also brought an abrupt end to my initial encounter with the feminist movement with a slap that seemed so hard I was sure my mother felt it. Becky must have been quite a field hockey player in high school.

Later, when I got older, it appeared feminism (as popularly practiced) was a way for women to assert their right to equality in every way to men while still claiming the option of all the perks of being ‘a woman’ (i.e.: cashless dates, gratuitous gifts, and the luxury of being emotionally non-committal in most situations).

I later found as I began to study philosophy in college, feminism was a doctrine of equality of the sexes that, in theory (the gist of which), saw society as an egalitarian (a non-violent) association of men and women who have equal rights in all facets of living. Its only flaw (in its present day permutation) was, in practice, it ignored the physical and psychological differences between men and women.

As the ideas of feminism became more accepted as principles for men and women to view each other, men being attracted to women under non-social circumstances for a while was considered almost a criminal offence—if not deviant behavior. It got to the point where opportunistic women could wear the most revealing outfits in public and if a man accosted her, she could have him arrested for harassment.

It also became a vehicle for not only women to assert their claim to equality to men, but also anyone and everyone who had any type of predilection regardless how far removed from normal sexual human behavior it was to do so (see what happens when they take Allah out of the equation).

Historically, when things began to open up for economically for women, the focus of the movement shifted to gay rights.

Although I was non-Muslim and truly more than a stone’s throw from guidance, this still seemed to me a little ‘off.’

Intellectually, I believe feminism and its egalitarian organization principals had its place (it was a perfect construct for small family businesses and social service organizations), but outside of that, in the world we currently lived, it had no global application.

So I thought.

Becky’s Painful Point

Somehow, over the course of the intervening years since Becky’s slap, the movement seemed to lose the focus it had in the 60’s and 70’s (considered ‘the second wave’ whose focus was to free women from what was thought to be the psychological oppression of a male-dominated society). Although there seemed no real resolution in American society for this other than putting women in overalls and letting them use jack hammers and drive big rigs, Europeans appeared to have a more realistic take on it.

Becky’s fervor as a crusader for this injustice was in response to what was obvious—and she was right, women were the manikins of our commercial society. Some social theorists believe that the women’s suffrage movement (which coincides with the industrial revolution) was created to get women out of the house with their own money to increase the demand for manufactured goods. Prior to suffrage, men were the primary wage earners and controlled household or family spending. Every retailer knows that women are impulse buyers and represent 80% of the spending public.

Most women who buy magazines like Vogue see them as a magic mirror of their own exploitation, which tells (with every issue) how they should spend most of their time, wealth and energy. The relentless ads and media around these poor women keeps them mentally and psychologically symbiotic to the supply and demand system created to perpetuate the buying and selling of goods.

This psychological manipulation is known as ‘conditioned response’. (It was the scientific argument that was used to argue the US Supreme court case, Brown vs. the Board of Education which made racial segregation unlawful in American schools. It made the case that blacks were being ‘conditioned’ to believe in their own inferiority.)

The real product was sexuality and with it they sold themselves and their daughters to the form the seasonal ritual to buy cosmetics, clothes and status goods.

Meanwhile, men are also sold similar goods for the same reason, to attract and obtain the adulations (and sex) from the opposite sex. In the West, even the poor people buy clothing every season of ever year—not because the clothing is worn out but because, regardless of the condition of the garment, fashion requires it. Cars, houses, and position are all part of this cyclic pursuit of the opposite sex. It has become an addiction, a neurosis in the truest sense of the word in that it never satisfies any need but maintains a cycle of dependency.

In the West, it has perverted behavior and destroyed the concept of family and normal sexual relationships as well as increased the crime rate to epidemic proportions. Sex has become not only the cause of the ills of western society, but the number one means of oppression.

Islam is a threat to the West not because it has veiled women running around with concealed bombs, but because it takes women (and as an indirect result, men) out of this lucrative cycle of western psychological exploitation. Since she is not buying to attract men (or compete with other women), she no longer needs to buy most things fashion magazines attempt to sell women. Veils, Burqahs and over garments pretty much eliminate the need to buy seasonally—since the design and purpose of the woman’s garment minimize attention and evades fashion. Without the provoked psychosocial frenzy instigated by media advertisements, the sexual tension that underlines the high crime statistics in the West will cease to be a contentious cause of human aggression. In contrast to the West, and in no small part due to the veil, societies like Saudi Arabia have crime rates that are, across the board, the lowest in the world.

Muslim women also are identified as ‘virtuous’ due to the design of their clothes for centuries. This shouldn’t be too strange for even the Christians in France, England and most European countries. Their women of virtue (nuns) used to wear almost the same identical outfits.

Rather than redefining gender and have women in roles unsuited for them, Islam delegates rights and responsibilities that match their mental and physical makeup in a realistic view of their sexual chemistry while still maintaining their human rights and equality to men. Islam is, and has always been, the answer the feminists were looking for.

Lastly, the Muslim woman wheels a power in Islamic society unfathomed by even herself, I suppose mostly because its means is seldom brought to her attention. You see, in a Muslim family it is mandatory that boys and girls (men and women) to obey their parents in anything that is lawful under Islam. Even though, under Islamic values believing women must obey their believing husbands, mothers have three times the right over their children than fathers. Every man has a mother—even the ruler.

Do the math: women rule.

Watch your back Sarkozy. When French women find out that you were instrumental in enabling their continued exploitation, the ‘perms’ could hit the fan.

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For this article and others please visit http://www.saudilife.net/life-and-society/115-muslim-world/13033-how-the-veil-protects-society-from-sexual-and-financial-exploitation

No, polygamy in Islam is a permission not an injunction.

Historically, all the prophets except Jesus, who was not married, had more than one wife. For Muslim men to have more than one wife is a permission which is given to them in the Quran, not to satisfy lust, but for the welfare of the widows and the orphans of the wars.

In the pre-Islamic period, men used to have many wives. One person had 11 wives and when he became Muslim, he asked the Prophet Muhammad (P), “What should I do with so many wives?” and he said, “Divorce all except the four.” The Quran says, “you can marry 2 or 3 and up to 4 women if you can be equally just with each of them” (4:3).

Since it is very difficult to be equally just with all wives, in practice, most of the Muslim men do not have more than one wife. Prophet Muhammad (P) himself from age 24 to 50 was married to only one woman, Khadija.

In the western society, some men who have one wife have many extramarital affairs. Thus, a survey was published in “U.S.A. Today” (April 4, 1988 Section D) which asked 4,700 mistresses what they would like their status to be. They said that “they preferred being a second wife rather than the ‘other woman’ because they did not have the legal rights, nor did they have the financial equality of the legally married wives, and it appeared that they were being used by these men.”

From the series most common question asked by non muslims, feel free to share the full album, copy paste this link your status. http://on.fb.me/f3SpKp

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They are clothing for you and you are clothing for them

By Sheikh Salman al-Oadah

Allah says: “It is made lawful for you to have sexual relations with your wives on the on the night of the fasts. They are clothing for you and you are clothing for them…” [Sûrah al-Baqarah: 187]

Allah chose to use the word “clothing” rather than any other word to describe the special relationship between a man and his wife. Allah made the man clothing for the woman and the woman clothing for the man. The word “clothing” as used in this context is rich with meaning. It would be quite difficult to express in words every subtlety that it conveys. We shall try, however, to consider a few of the ideas that this word expresses.

1. The word “clothing” in its most literal sense is what immediately covers the body with no barrier in between.

2. The word clothing connotes the idea of equality, complementarity, and support of both a psychological and physical nature. The man has his role and the woman has hers. The woman cannot be construed as merely a vehicle to fulfill the man’s desires. She is a human being, equal to the man. Each of them is as clothing to the other in every aspect of life.

3. Clothing implies adornment and beautification. Allah says: “Take your adornment to every mosque.” [Sûrah al-A`raf: 31] A man and woman are an adornment and beautification for each other.

Ibn `Abbâs said: “Indeed, I like to dress up for a woman in the same way as I like it for a woman to dress herself up for me. This is because Allah says: ‘And they have upon you similar rights to those you have upon them in good dealings.’ And I do not like to exact from her every right to which I am entitled, since Allah says: ‘and for the man there is a degree over them’.” [Tafsîr al-Tabarî (1/625)]

Some of this beauty is of a physical kind, for a person sees in the one he truly loves beauty that others do not see.

Some of this beauty is also of an intangible nature. Faithfulness and enduring friendship are a part of faith, as the Prophet (peace be upon him) said.

A woman adorns herself with her husband when she speaks about him to her friends. She can tend to embellish her account, claiming that he loves her so much, honors her so much, and gives her so much… even when the truth is far short of all that.

4. Clothing conveys the meaning of covering and concealment. Allah says: “O children of Adam! We have bestowed upon you clothing to conceal your shame and as an adornment.” [Sûrah al-A`râf: 26]

A husband and wife screen each other from falling into sin by fulfilling one another’s needs in a lawful manner.

Likewise, they conceal from others their intimacy. They do not disclose to others the details of their physical relationship nor the secrets that they share between them nor the little problems that they have with each other. They do not allow the personal life that they share together become the topic of public discourse.

5. Clothing implies cleanliness and purity. This is why Allah commands us saying: “And your clothing, purify it.” [Sûrah al-Mudaththir: 4]

This dispels the notion that some people have that the marital relationship is somehow a “dirty” thing. There are those who disdain even talking to any length about marriage and what it entails in Islam, because of the bad feelings they have about the topic.

Allah made the institution of marriage the practice of the Prophets: “Indeed we sent Prophets before your time and provided for them wives and children.” [Sûrah al-Ra`d: 38]

It was the way of Prophet Muhammad (peace be upon him). He said quite clearly to those of his followers who wanted to become overly ascetic: “By Allah! I am the most God-fearing among you, and yet I both fast and break my fast; I both pray and sleep; and I marry women. Whoever wishes for a way other than my way is not of me.” [Sahîh al-Bukhârî and Sahîh Muslim]

Clothing is something clean and decent and it is nothing to be ashamed of.

6. Clothing is a sign of wealth and self-sufficiency. In marriage, the husband and wife fulfill each others needs. Allah says: “And those who safeguard their private parts, except from their wives and those whom their right hands possess.” [Sûrah al-Mu’minûn: 5-6]

7. Clothing is a pleasure and a delight. Indeed, Allah has made clothing one of the pleasures of Paradise. He says: “Their clothing therein shall be of silk” [Sûrah Fâtir: 33] “And they shall wear therein green garments of fine silk and brocade.” [Sûrah al-Kahf: 31]

Marriage should indeed be a garment of pleasure. It should bring pleasure to the body and to the soul. It should bring about inner balance and alleviate tension and anxiety. Those who are denied this often suffer from depression, worry, and emotional instability.

8. Clothing provides protection, shelter, and warmth. Allah says: “…and He has made for you garments that protect you from the heat and coats of mail that protect you in battle.” [Sûrah al-Nahl: 81]

Allah says about David (peace be upon him): “And we taught him the fashioning of suits of armor to protect you in battle.” [Sûrah al-Anbiyâ’: 80]

The Prophet (peace be upon him), after he bathed, used to sometimes warm himself with his wife `Â’ishah. She relates to us: “Sometimes the Prophet (peace be upon him) would bathe after having intercourse and then come to me for warmth. I would hold him to me without having taken a bath.” [Sunan al-Tirmidhî]

9. Clothing implies peace and tranquility. Allah says: “And we have made the night a clothing.” [Sûrah al-Naba’: 10]

A husband and wife should find in one another peace and tranquility.

This is why the Prophet (peace be upon him) gave his first wife Khadîjah glad tidings of a house in Paradise made of reeds wherein there would be no turmoil or discomfort.

Abû Hurayrah relates the following:

Gabriel came to the Prophet (peace be upon him) and said: “O Messenger of Allah! Khadîjah is bringing a vessel containing broth or food or drink. When she comes to you, greet her with peace on behalf of my Lord and of myself and give her glad tidings of a house in Paradise made of reeds wherein there would be no turmoil or discomfort.” [Sahîh al-Bukhârî and Sahîh Muslim]

Scholars have commented that the reason she was given glad tidings of such a peaceful house in Paradise is that her home on Earth was like that. It was not like most other homes wherein shouting was commonplace and arguments were frequent and marital problems were rife.

10. Clothing covers a person’s body, particularly the private areas. In the same way, a wife protects her husband with herself and likewise protects his wealth and children. The husband in turn protects his wife with himself and safeguards her secrets and fulfills her needs.

Allah says: “Righteous women are devoutly obedient, guarding in their husbands’ absence what Allah would have them guard.” [Sûrah al-Nisâ’: 34]

11. Clothing connotes quality and goodness. Allah says: “Good women are for good men and good men are for good women.” [Sûrah al-Nûr: 26]

12. Clothing conveys the image of something directly touching the skin. It is an intimate bodily contact without any barrier. When the husband and wife have intimate contact, it is as if their bodies take the place of clothing. Symbolically, there is the implication of close proximity and contact throughout their life together.

13. Clothing needs to be kept fresh and clean. It needs to be washed. Likewise the marital relationship between a husband and wife must be refreshed and reinvigorated.

14. Clothing is a personal distinction. Each of us wears his or her own personal clothing. One’s husband or wife has an even greater exclusivity. Allah says: “And those who safeguard their private parts, except from their wives, or those whom their right hands possess.” [Sûrah al-Mu’minûn: 5-6]

15. Clothing provides variety. Who among us would be content with only one suit of clothes? Likewise the marital life should provide variety. This is why when the Prophet (peace be upon him) was asked about the limits that Islam imposes upon a husband and wife in their intimate relations, he made it clear that everything between a husband and wife is permitted except for two things: anal sex and sex when the woman is menstruating.

Even then, the Prophet (peace be upon him) informed the husband and wife as to what they could do when she is menstruating. He said: “Engage in everything except sexual intercourse itself.” [Sahîh Muslim]

There are questions that ultimately go through the mind of every Muslim girl and woman at one point or another in her life… “Should I wear the hijab or should I not? When should I wear it?”

For me, it was a matter of knowing that by wearing the hijab, I would be a step closer to jannah, by Allah’s mercy. When I was battling with whether or not to wear the hijab, and at what point should I start, my older sister became an unexpected source of inspiration for me. I feel like I got lucky. I was about to start tenth grade in a completely new high school, and it was like Allah subhanahu wa ta’ala had given me an opportunity for a fresh start. I had been anxious about the prospect of hijab all summer; I wondered if I would make good friends that would be receptive of me as a hijabi. I wondered if people would treat me differently. And then before I knew it, it was the first day of school.

As I got ready for school that morning, I willed myself to step out the door wearing the hijab, and since then, I have not looked back.

I feel like wearing a hijab is only half of what people see of you. Just because you wear a hijab does not mean you automatically become an “oppressed woman” in front of others. When you present yourself as someone who people can relate to, someone who can have a good time, and someone who does not let anything come in the way of her deen, the hijab will be the least of your worries because Allah subhanahu wa ta’ala will give you strength no matter what obstacles come your way.

Alhumdulillah, it has been seven years since I first put the hijab on my head, and each year I feel more and more comfortable in it. It has become such a big part of who I am that I cannot imagine stepping out the door without it now. It is like a second skin; one that protects me in a way that only my Lord can.

You have to remember that along with the responsibility of wearing a hijab also comes the responsibility of being a walking, talking example of the Muslim woman, which means setting proper examples. By fulfilling the correct requirements of hijab, you can become an inspiration for someone else by presenting yourself in an elegant manner – just like my older sister became an inspiration to me when I was younger.

When others see you as graceful hijabi, they will perhaps think twice about how Muslims are represented.

My dear sister, if you are uncertain about wearing the hijab, just know that there is nothing to lose. Yes, in the beginning you might feel hesitant and uneasy, but Allah subhanahu wa ta’ala will guide you. Ensure that you present yourself in a dignified way because as banners of our faith, it becomes our job as Muslim women to amend the perception of the “oppressed Muslim woman” with an image of one who is confident and poised.

The only things we lose are perhaps a few bad hair days… and I think everyone can do without those!

May Allah subhanahu wa ta’ala give us all the courage and confidence to wear and continue wearing the hijab with unlimited grace and beauty.

For more great articles and information please visit this site:

http://www.igotitcovered.org

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Essayist: Before Burning Quran, Know What’s In It

A vandalized sign at the Dove World Outreach Center in Gainesville, Fla., where Pastor Terry Jones was planning to burn copies of the Quran on the ninth anniversary of the Sept. 11 terrorist attacks.

Published: September 09, 2010

by Anisa Mehdi

An outcry from Muslim communities around the world greeted Florida Pastor Terry Jones’ announcement that he would commemorate the Sept. 11, 2001, terrorist attacks by burning copies of the Quran. The outrage was matched only by those who staunchly oppose the building of an Islamic cultural center near ground zero in New York City.

President Obama, Defense Secretary Robert Gates and Gen. David Petraeus all urged the pastor to call off the event, citing potential threats to Americans overseas. In a late afternoon press conference, Jones said he had canceled the protest in exchange for a deal to move the proposed Islamic center away from ground zero. But Feisal Abdul Rauf, the imam planning the center, quickly said no such deal had been made.

Anisa Mehdi is a Fulbright Scholar and filmmaker who directed the National Geographic documentary Inside Mecca.

Here’s a quick test of your knowledge of scripture.  Where does the following passage come from?

“Behold! The angels said: “O Mary! God hath chosen thee and purified thee – chosen thee above the women of all nations.”

Let’s try another, with more modern language:

“Behold, the angels said, “O Mary, God announces good news to you by a Word from God named the Messiah, Jesus son of Mary, honored in this world and the hereafter.”

The first from the King James Version of the Bible and the second from the Revised Standard?

No on both accounts.

These are passages from the Quran. The first in English translation by Yusuf Ali and the second by Thomas Cleary. As an English-speaking Muslim, I have several versions of the Quran in English.

The Quran, the holy book of Islam, gets quoted for exhortations to fight for the faith. “Those who believe fight in the cause of God, and those who reject faith fight in the cause of Evil.” But it’s also filled with reverent passages about Jesus Christ.  There is a whole chapter named for his mother, Mary, who is mentioned more often in the Quran than she is in the Bible itself.

And this is the book the Rev. Terry Jones threatened to burn at his Dove World Outreach Center in Gainsville, Fla., on Saturday?

Did he know what he would be burning?

The Rev. Jones may reject much of what he believes is so about Islam.  He may reject the notion that another prophet came to humankind after Jesus.  He may resent Islam’s fierce adherence to One God and not a Trinity. He may — and rightly so — despise the acts of terror committed in the name of Islam. But he should know that the book he hopes to burn as a statement of protest and rage holds his Savior in the highest esteem.

“And in the footsteps of the prophets we send Jesus, the son of Mary, confirming the law that had come before him. We sent him the Gospel. Therein was Guidance and Light.”

The Quran tells about miracles performed by Jesus — some unfamiliar to the Bible, like talking when he was a baby and breathing life into a clay bird, but also recognizable miracles, like healing lepers and restoring the dead to life.

The chapter of Mary also tells stories of Abraham, Moses and Noah. Surely these are figures of prominence in the Christianity of the Dove World Outreach Center.

But the crisis around burning the Quran was not one-sided. It may have been instigated in Florida but hostile reactions were predicted in Afghanistan by U.S. Gen. David Petraeus and who knows where else. After all, there is a history of violent reaction by Muslim people to perceived offenses against their faith.  Remember the Danish cartoons?

So there is another group of people who need to know better just what’s in the book at the center of this story.

Muslims themselves.

We are now celebrating the end of the month of Ramadan.  Muslims showed self-discipline by fasting from dawn until dusk for 30 days in a row.  This is a time to put that self-control into action.

In Chapter Five, the Table, we read, “O Believers! Stand up as witnesses for God by righteousness and let not ill will at any induce you not to act uprightly.  Act uprightly … And fear ye God. God is apprised of what ye do.”

“Killing is bad,” the book goes on to say,” but lawlessness is even worse than carnage.”

Just like the Bible, the Quran has its share of passages about punishment and vengeance.  No doubt I’ll be accused of only choosing the soft, sweet lines out of context for the purpose of making a point.

But it’s a point that needs to be made as much as the point that has been made that burning the Quran is NOT a good idea.  That the challenge for Muslims in this trying situation is to behave and perform as cited in the very book they said they were trying to save. [Copyright 2010 National Public Radio]

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I would like to share with you a wonderful video that explains so much about Islam and misconceptions, not only by non Muslims but also by Muslims who have not received full education about Islam and the things that Allah has taught us in the Quran.  This video shows how important it is for ALL people to not take verses out of context, which is what so many of us do.  Only by reading the full text can we obtain a clear picture.

http://www.facebook.com/video/video.php?v=109681845742548#!/video/video.php?v=109681845742548

by Niqab: The Face Veil on Tuesday, August 24, 2010 at 10:25am

Why are women choosing to wear the niqab?

Increasing numbers of British Muslim women are choosing to wear the face veil. Two of those women explain to Newsnight why they adopted the niqab when their mothers did not.

Rumaysa, aged 27

(To take the niqab off would be stripping me of my identity as a woman and stripping me of my beliefs – and for me personally, I am nothing without my beliefs)

I started wearing the niqab about eight years ago and I started wearing it in the first year of university – and my decision to wear it was to help me in my religion as an act of worship. It helps me and protects me. I feel [it] empowers me, and it helps me to realise and get closer to achieving my aim, which is to please my creator.

It empowers me because when I talk I believe I have a voice, I have an opinion, I’m my own person – my own personality comes across, and when people talk to me, they don’t… think ‘she’s looking like this, she’s looking like that,’ so my voice comes across and people are judging me for who I am, rather than what I look like.

Why did the earlier generations like our parents, their parents, when they came here, why did they not wear the niqab? Their purpose was to earn a better livelihood, make money and give a better life to their children. Their aim was to come here, work, fit in with the society. And we are saying hang on, we are born here, we are part of the society. I see myself as British.

Twenty years ago, fair enough, the niqab would have been virtually non-existent. You’ve got to bear in mind it’s their choice to wear it, and as a democratic country, can we really dictate to people how they should dress?

I get mixed reactions from people. There are people who are understanding, who are educated, and if they approach you and they really want to understand why you wear the niqab and you explain it to them, they are absolutely fine with it. They understand that a face is not an essential component of communication.

And you get other people who, no matter what, they are ignorant or they are just plain racist and do not want to understand. Why should I compromise my religious beliefs to please other people, when it’s not harming them in any way whatsoever?

Of course it upsets me that this intolerance is going on, but it doesn’t make me think I want to take it off, because then I’m not being true to myself. To take the niqab off would be stripping me of my identity as a woman and stripping me of my beliefs – and for me personally, I am nothing without my beliefs.

I believe I integrate fully into British society. I go to work and the people I work with – the majority of them are non-Muslims – and they’ve been absolutely fine with me, I’ve been fine with them. They haven’t had a problem in terms of me communicating. They’ve never seen the niqab as a barrier, and they see me for who I am and they see beyond the niqab.

Source:- http://news.bbc.co.uk/2/hi/programmes/newsnight/8929055.stm

NOT IN THE NAME OF MY RELIGION !!!

by Asma bint Shameem

Once again the news of “Muslim Terrorists” hits the headlines…

Once again “Muslims” perpetrate acts of violence and terror in the name of Islam…

Once again, they bring a bad… bad name to this beautiful, perfect religion of mine.

Subhaan Allaah!

This religion of Islam is a perfect religion.
It is a peaceful religion.
It is a JUST religion.

It CONDEMNS violence….
It CONDEMNS extremism…
It CONDEMNS terrorism.
In fact, extremism, violence, and terrorism have no connection whatsoever with Islam.

Yet, people, bearing names, similar to mine, act violently…hurt people…terrorize and intimidate…thinking they are acting in accordance with Islam….whether it be 9/11, or the bombing in Spain or London, or any time perpetration against humanity is carried out in the name of Islam. These people do NOTHING, BUT A DISSERVICE to this great religion of mine…this perfect way of life.

DON’T THEY KNOW that Islam is the religion of peace; it teaches us to RESPECT lives???

“Nor take life – which Allaah has made sacred – except for just cause…”[Surah Israa':33]

Had they studied the Shareeah, they would have discovered that it vehemently condemns all sorts of extremism, acts of violence or aggression against others without a just cause.

“… If anyone killed a person, except in retaliation of murder, or (and) to spread mischief in the land – it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind…”(Surah Maidah: 32)

DON’T THEY KNOW that it is a form of spreading mischief (fasaad) in the land which Allaah has strictly prohibited people from committing???

“And seek not occasions for mischief in the land: for Allaah loves not those who do mischief”
(Surah Qasas: 77)

DON’T THEY KNOW that it is a matter of extremism in the religion of Islam? That they are, in fact, transgressing the bounds set by Allah???

“If any do transgress the limits ordained by Allaah, such persons wrong themselves as well as others”
(Surah al-Baqarah: 229)

DID THEY FORGET what the Prophet (sal Allaahu Alaiyhi wa sallam) said???

“Beware of excesses in matters of religion. For, as a matter of fact, those before you were destroyed by religious immoderation” (Ahmad and Al-Nasaai)

DON’T THEY REMEMBER the crystal clear rules of Islam that forbid the killing of innocent persons, the elderly, women and children ?

So much so that even in case of war, Islaam prohibits and denounces the pursuit of fleeing persons, slaying persons who have surrendered, injuring prisoners, or mutilating the bodies of the dead, or destroying structures and buildings that have no connection with combat??? Did they forget all that??

The Prophet (sal Allaahu Alaiyhi wa sallam) has instructed:
“Do not kill a decrepit old man, or a young infant, or a woman” [Abu Dawud.]

And so, because of the IGNORANT, IGNORANT actions of a few…
the WHOLE OF MY NATION will suffer!!!
…My Brothers will be incarcerated…
…my Sisters will be persecuted…
…my Children will be intimidated…
…the names of my fellow Muslims will be smeared…
…my beautiful Religion will be belittled, vilified, looked down upon.

WHY…. I ask you WHY?
Why do these people commit such crimes?
If only they had studied Islam….
If only they had better knowledge of this noble and wonderful religion…
If only they had followed the perfect guidance of the Prophet (sal Allaahu Alaiyhi wa sallam)…

they would not have committed these acts assuming they have religious sanction justifying such acts.

It pains me to see Muslims, maligned with labels of “terrorist” or “fundamentalist,” in the media today. This phrase is offensive and demeaning of Islam.
It pains me even more when Muslims commit heinous crimes in the name of this beautiful religion of mine… the very crimes that Islam condemns.
THIS IS NOT WHAT ISLAM IS ALL ABOUT.

Islam IS THE Remedy, THE Solution:

Contrary to being the source of terror, Islam is, actually the remedy, the solution, the answer, for all extremism, all terrorism since Islam is just and teaches justice.

It teaches moderation and tolerance. Prophet Mohammad (sal Allaahu Alaiyhi wa sallam) was a mercy to all mankind and his is the best example to follow.

To the World, I say, on behalf of all the Muslims who follow the  true teachings of Allaah and His Messenger (sal Allaahu Alaiyhi wa sallam)…

I speak out against those who commit terrorism against civilians in the name of Islam…

I speak out against what is done by my fellow Muslims from acts of terrorism

I speak out and say it is indisputably contrary to our religion..

…. That it is immoral…without any justification.

And we, as Muslim, followers of Islaam, are the first and foremost to condemn and reject such actions.

Allaah says:

“And let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear Allah. For Allah is well-acquainted with all that you do” (Surah Maidah: 8)

and, to the people doing this in the name of Islaam,
I say…
Fear Allaah….Yes…. fear Allaah!

“And whoever does not rule by what Allah revealed, then these are the disbelievers.”
[Surah Maidah: 44]

Some of us celebrate it with great devotion and diligence, while some of us are against it with an equally great vengeance. Some say it is our religious duty while others say it is nothing but bid’ah.

People argue about it. Families split up, friends forsake each other. And sometimes people literally fight over it and hurt one another.

So what is it that I am talking about?

I am talking about celebrating the birthday of the Prophet (Sal Allaahu Alaiyhi wa Sallam), the Mawlid or Milad, as some of us say.

Yes, the 12th of Rabi-ul-Awwal came and went. But, ever wondered…. . what is the reality regarding the celebration of the birth of our beloved Prophet anyway?

Let’s examine the facts.

First of all, whenever a Muslim is faced with a problem or confusing situation, what are we supposed to do? Allaah tells us:

“O you who believe! Obey Allaah and obey the Messenger (Muhammad), and those of you (Muslims) who are in authority. (And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day. That is better and more suitable for final determination” [Nisaa’:59]

Referring it to Allaah and His Messenger means to turn to Allaah’s Book and the Sunnah of the Prophet (Sal Allaahu Alaiyhi wa Sallam).

1. What does the Qur’aan say about the Mawlid?

Nothing. Yes that’s right…..NOTHING.  There is absolutely nothing in the Quraan that tells us to celebrate the birthday of the Prophet (Sal Allaahu Alaiyhi wa Sallam). Not one single ayah.

You see, all acts of worship are tawqeefi which means that they are not subject to personal opinion and it is not permissible to do any acts of worship except those which are approved by Shareeah.  So, for example, I cannot pick a special day or time, say the 22nd of every month, and start celebrating that day as a form of worship.

Why?  Because there is nothing in the Shareeah that permits me to do that.

Also, I cannot start praying three rakaah for Fajr from tomorrow, even if I want to worship Allaah more, because Fajr Salah is only two rakaat as commanded upon us by the Shareeah.  And similarly, if there is no order for us to celebrate the birthday of the Prophet (Sal Allaahu Alaiyhi wa Sallam), then we dont.  In fact, the Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “Whoever innovates anything in this matter of ours (i.e., Islam), that is not part of it will have it rejected.” (Bukhaari).

Now someone might argue that we dont celebrate the Mawlid/Milad as an act of worship.

So let’s see what other evidences we have.

2. What does the Sunnah say about it?

Again, there is nothing in the Sunnah of the Prophet (Sal Allaahu Alaiyhi wa Sallam) that shows us that the Prophet (Sal Allaahu Alaiyhi wa Sallam) EVER celebrated his birthday or that of his wives, children, or Sahaabah.

There is not a single hadeeth that tells us that he (Sal Allaahu Alaiyhi wa Sallam) thought this day was significant enough to celebrate it.

Just think…..if there was any good in doing so, wouldnt he would have done so himself and wouldnt he have ordered the Sahaabah to do so?

And obviously, it is not possible that he (Sal Allaahu Alaiyhi wa Sallam) forgot to tell us about it, Aoodhu billaah!

Did the Sahaabah celebrate the Mawlid/Milad?

The Sahaabah were witnesses to the revelation of the Quraan.

They had the Prophet right in front of their eyes.

They ate, drank, sat, slept, talked, walked, lived with the Prophet (Sal Allaahu Alaiyhi wa Sallam).

If they misunderstood anything or were mistaken, the Prophet (Sal Allaahu Alaiyhi wa Sallam) immediately corrected them. And thus, their understanding and practice of Islaam was the best.

Yet, when we look at the lives and practice of the Sahaabah, we find that none of them EVER celebrated the birth of their beloved Prophet, whether during his life or even after he passed away.

Not Abubakr, not Umar, not Uthman, not Ali, nor Aaishah, Ibn Umar, Ibn Masud, Talha, Az-Zubair, not a single Sahaabi.

Doesn’t that prove anything?

The Sahaabah absolutely loved the Prophet (Sal Allaahu Alaiyhi wa Sallam). They gave up their homes, families, lives, everything they had… for his sake, in the blink of an eye. Yet this love did NOT promote them to celebrate his birth.

This love translated into the practical application of his teachings and NOT picking the 12th of Rabi-ul-Awwal as a day of celebration.

What about the Four Imaams and other Ulama?

Did any of the Imaams – Abu Haneefah, Maalik, al-Shaafi’i, Ahmad, al-Hasan al-Basri, do this or command others to do it or say that it was good? No. In fact, it was not even mentioned during the first and best three centuries.

The Prophet (Sal Allaahu Alaiyhi wa Sallam) said: “The best of mankind are my generation, then those who come after them, then those who come after them. (Bukhaari, Muslim and al-Tirmidhi) .

And if the ‘best of mankind’ didnt celebrate his birth, then we shouldnt either.

Actually, the celebration of the Prophet’s birthday appeared many centuries later. By this time, many of the features of true religion had disappeared and bid’ah had become widespread.

Think about it!

Can it be possible that the Sahaabah, the Imaams and the people of the best three centuries were unaware of the importance of celebrating the birthday of the Prophet or that they were lacking in their love for him?

And it was only those who came later who were aware of it or loved him more?!!! How can that be?!!

Actually, dear brother/sister in Islaam, TRUE love of the Prophet (Sal Allaahu Alaiyhi wa Sallam) is shown and proven by following the guidance that he brought. So follow his Sunnah to the best of your ability and don’t fall into innovated forms of worship. It is nothing but a trap of the Shaytaan.

“Say (O Muhammad): ‘If you (really) love Allaah, then follow me, Allah will love you and forgive you your sins. And Allaah is Oft-Forgiving, Most Merciful. (Aal ‘Imraan 3:31)

And remember the words of the Prophet (Sal Allaahu Alaiyhi wa Sallam) when he said:

“The best of speech is the Book of Allaah, and the best of guidance is the guidance of Muhammad. The most evil of things are those which are newly-invented (in religion), and every innovation (bid’ah) is a going astray.”

(Muslim and al-Nisaa’i).

Western psychologists accuse religion of repressing the vital energy of man and rendering his life quite miserable as a result of the sense of guilt which especially obsesses the religious people and makes them imagine that all their actions are sinful and can only be expiated through abstention from enjoying the pleasures of life. Those psychologists add that Europe lived in the darkness of ignorance as long as it adhered to its religion but once it freed itself from the fetters of religion, its emotions were liberated and accord ingly it achieved wonders in the field of production.

Such psychologists often say: Do you want us to return to religion? Do you want to fetter the emotions which, we the pro­gressives, have set free? Do you want to embitter the lives of the youth by incessantly reminding them of what is right and wrong?

Let the Europeans say whatever they like about their religion. Whether we believe it or not makes little difference at present because we are not concerned with religion in general: we are discussing Islam.

Before discussing whether or not Islam represses the vital energy we should define the meaning of repression which has been mis understood and misapplied by both the “cultured” and the half- educated.

Repression is not the result of abstention from performing the instinctive act. It is the result of believing that the instinctive act is dirty, and of refusing to admit to oneself that such a motive may come to one’s mind or engage one’s thinking. In this sense repression becomes an unconscious feeling which may not be cured by performing the instinctive act. He who performs the instinctive act but believes that he is committing a degrading and dirty act is a person who suffers from repression, though he may commit such an act twenty times a day. Every time he commits such an act, there shall ensue a conflict within his psyche between what he has done and what he ought to have done. It is this conscious and unconscious conflict which gives birth to complexes and psychological disorders.

This definition of repression is not invented by the writer. It is the definition given by Freud who spent his life in criticizing religion for repressing people’s activities. Freud says in his book “Three Contributions to the Sexual Theory” (p. 82) that “distinction should be made between the unconscious repression and the abstention from performing the instinctive act-which is a mere suspension of the act”

Now that we have come to understand that repression is synonymous to the feeling that the instinctive act is dirty rather than a temporary suspension of it, let us proceed with our discussion of repression and Islam.

No religion is as frank as Islam in recognizing the natural motives and treating them as clean and healthy. The Holy Qur’an says:

“fair in the eyes of men is the love of things they covet: women and sons; heaped-up hordes of gold and silver, horses branded (for blood and excellence) and (wealth) cattle and well-tilled lands” (iii : 14).

In this verse, the Qur’an names the earthly desires and recognizes them as a matter of fact and states that they are desirable things in the eyes of men, but does not object to these desires as such nor does it disapprove of such feelings.

It is true that Islam does not permit people to give way to such desires or to be dominated or enslaved by adam. If everyone becomes a slave to his passions, life will be running in the wrong direction. Humanity aims at development and improvement; it can never achieve such aims as long as it is dominated by its unruly passions which exhaust all the energy and lead it downwards to animalism.

Islam does not allow people to descend to the level of animalism but there is a great difference between this and the unconscious repression which holds that such passions are dirty in themselves and which drives people to abstain from even entertaining such feelings in the name of purification and elevation.

In its treatment of human soul, Islam recognizes, in principle, all the natural emotions and does not repress them in our unconscious but it permits the practical performance of such instinctive acts to an extent such as may give a reasonable degree of pleasure without causing any harm or injury to the individual or the community. An individual who is thoroughly absorbed in satisfying his passions bril1gs about an early enervation of his viral energy. Besides, a person who is enslaved by his unruly passions will not be fit for doing anything. All his efforts and thoughts will be devoted to the satisfaction of his desires.

Similarly, the society too suffers a great setback from the exhaustion of the vital energy of its members in one direction alone instead of being used for diverse purposes as originally planned by its Creator, as this leads to the neglect of so many other ends that are no less worthy of realization. It will also lead to the destruction of family ties and to social disintegration: “Thou wouldst think they were united, but their hearts are divided”. This makes it very easy for others to attack and annihilate them like what happened in France.

Subject to the limits that are meant to prevent the individual from inflicting harm upon his own self, other individuals, the family or society, Islam permits him full enjoyment of the pleasures of life. In fact, Islam frankly calls on people to enjoy the pleasures of life. The Qur’an says: “Say, who hath forbidden the beautiful gifts of God which He hath produced for His servants, and the things clean and pure which He hath provided for sustenance?” In another verse the Qur’an says: “And neglect not thy portion of the world”; “Eat of the good things We have provided for you”; “Eat and drink but Waste not by excess”.

Islam recognizes the sexual instinct so frankly that the Apostle himself said: “From the pleasures of the world, perfume and woman were endeared to me; and the delight of my eye is prayer”. The sexual instinct is elevated to the rank similar to that of the best perfume on earth, and it is bracketed with prayer which is the best means by which men may come closer to God.

The Apostle once said:

“A man is recompensed for the sexual act he performs with his wife,” and when some of the surprised listeners asked the Apostle of God: “Is the person rewarded for satisfying his passions?” the Prophet answered: “‘Do you not see that if he were to satisfy it in a prohibited manner he would be committing a sin? So if he satisfies it in a lawful manner he will be recompensed.” (Muslim)

This is why repression will never originate under the rule of Islam. If young people feel the urge of the sexual instinct there is no evil in that, and they need not regard the sexual instinct as a dirty, repulsive feeling.

What Islam requires of the young people in this respect, is to control their passions without repressing them, to control them willingly and consciously, that is, to suspend their satisfaction until the suitable time. According to Freud, suspension of the performance of the sexual act is not repression. Unlike repression, temporary suspension of the performance of the sexual instinct does not overtax the nerves nor does it lead to complexes and psycholo gical disorders.

This call for controlling the passions is not an arbitrary ordinance intended to deprive people of the pleasures of life, for history bears witness that no nation could safeguard its sovereignty without being able to control its passions or abstain willingly from some permitted pleasures. On the other hand, no nation could withstand international conflicts unless its people were trained to endure hardships and were able to suspend the satisfaction of their desires for hours, days, years as the need of the hour may be.

Hence, the wisdom of fasting in Islam. Some libertines, when they talk about fasting, say: What is this nonsense which aims at torturing the bodies with hunger and thirst and depriving man of food, drinks and the pleasure which he desires to have, and for what purpose? Just to comply with arbitrary orders unmotivated by wisdom or reasonable end!

To such libertines we should say: “What is man if he does not exercise his power of restraint? How can he help humanity if he cannot abstain, even for a few hours, from satisfying his desires? How can we have the patience to fight evil on earth and deprive ourselves as a result thereof of so many pleasures?”

How could the communist whose propagandists in the Islamic East make fun of fasting and other means of self-restraint have withstood against the Nazis in Stalingrad if they had not been trained to endure the vilest hardships which tortured both their souls as well as their bodies. It is strange that these communists approve of self-restraint when it is ordered by the “State”, the concrete authority that can inflict immediate punishment, but start crying against it when it is demanded by God, the Creator of the state and all living creatures.

It is often said that religion embitters the life of those who follow its rules and lets the ghost of sin haunt them. But this does riot apply to Islam which mentions forgiveness far more than it speaks of any castigation.

Sin, according to Islam, is neither a ghoul ever haunting people nor an endless darkness shadowing their lives. Adam’s great original sin is not a sword unsheathed in the face of humanity, nor does it require any further purification or ransom:“Then learnt Adam from his Lord words of inspiration and his Lord forgave him” (ii : 37). Adam’s repentance was accepted simply and without any formalities.

Like their father, the children of Adam are not excluded from God’s mercy when they commit sin. God knows the limits of their nature and He does not overburden them with what they cannot bear: “On no soul doth God place a burden greater than it can bear” (i: 286). The Apostle says, “All the children of Adam are wrong-doers, and the best of all wrong-doers are those who repent”.

The verses of the Qur’an which describes God’s mercy, forgiveness and repentance are very numerous but we are content to quote the following verse:

“Be quick in the race for forgiveness from your Lord, and for a garden whose width is that (of the whole) of heavens and of the earth prepared for the righteous-those who spend (freely) whether in prosperity or in adversity; who restrain anger, and pardon (all) men;-for God loves those who do good; and those who having done something to be ashamed of, or wronged their own souls, earnestly bring God to mind, and ask for for giveness for their sins,-and who can forgive sins except God? -and are never obstinate in persisting knowingly in (the wrong) what they have done”.

“For such the reward is forgiveness from their Lord, and gardens with rivers flowing underneath,-on eternal dwelling: how excellent a recompense for those who work (and strive)”(iii:133-136).

How vast and far-reaching God’s mercy is! He not only accepts the repentance of souls but also absolves them of their sins and grants them His acceptance and kindness and even elevates them to the rank of the righteous.

After such mercy could there be the slightest doubt as to God’s forgiveness? How could torture and sin haunt the souls of people when God accepts and welcomes them if they truly utter one word: repentance.

There is no need to quote further texts in support of our argu ment. But, nonetheless, we shall quote the saying of the Apostle : “By He in whose hand my soul doth lie, had you not com mitted any sin God should have taken you away to replace with others who would commit sin and ask God’s forgiveness which will be granted to them”.

It is, then, the will of God that He forgives people’s sins. In conclusion, we quote this wonderful verse of the Holy Qur’an:

“What con God gain by your punishment, if ye are grateful and ye believe? Nay, it is God that recognizeth (all good)                 and knoweth all things” (iv : 147).

Yes, what can God gain by torturing people when He loves to grant them His mercy and forgiveness?

For this and other interesting information please visit:  http://www.islambasics.com

Posted in ARTICLES, Islamic Psychology, MAJOR MISCONCEPTIONS Tagged: desires, ISLAM, muslims, passions, QUR'AN, RELIGION, repression, sexual, sexual repression, sexual theory, urges, wife ]]> http://islamzpeace.com/2010/01/18/islam-and-sexual-repression/feed/ 1 Sakina http://islamzpeace.com/2009/11/13/the-real-effect-of-wearing-hijabliberation/ http://islamzpeace.com/2009/11/13/the-real-effect-of-wearing-hijabliberation/#comments Fri, 13 Nov 2009 21:33:41 +0000 SAKINA AND SARA http://islamzpeace.com/?p=1538 ]]> Hijab is a ‘challenge to the political system’

simple full cover hijab

While Hijab may have political implications, as evident in the banning of Hijab in certain countries, Muslim women who choose to practice Hijab are not doing it to challenge the political system. Islam encourages men and women to observe modesty in private and public life. Hijab is an individual’s act of faith and religious expression.
I am liberated from slavery to ‘physical perfection’
Society makes women desire to become ‘perfect objects’. The multitudes of alluring fashion magazines and cosmetic surgeries show women’s enslavement to beauty. The entertainment industry pressures teens to believe that for clothes, less is better. When we wear Hijab, we vow to liberate ourselves from such desires and serve only God.

I don’t let others judge me by my hair and curves!
In schools and professional environments, women are often judged by their looks or bodies-characteristics they neither chose nor created. Hijab forces society to judge women for their value as human beings, with intellect, principles, and feelings. A woman in Hijab sends a message, “Deal with my brain, not my body!”

I feel empowered and confident
In contrast to today’s teenage culture, where anorexia and suicide are on the rise, as women attempt to reach an unattainable ideal of beauty, Hijab frees a woman from the pressure to ‘fit in’. She does not have to worry about wearing the right kind of jeans or the right shade of eyeshadow. She can feel secure about her appearance because she cares to please only Allah.

I feel the bond of unity
Hijab identifies us as Muslims and encourages other Muslim sisters to greet us with the salutation of peace, “Assalamu Alaikum”. Hijab draws others to us and immerses us in good company.
In some Arabic-speaking countries and Western countries, the word hijab primarily refers to women’s head and body covering, but in Islamic scholarship, hijab is given the wider meaning of modesty, privacy, and morality. The word used in the Qur’an for a headscarf or veil is khimār.
‘Those who harass believing men and believing women undeservedly, bear (on themselves)
a calumny and a grievous sin. O Prophet! Enjoin your wives, your daughters, and the wives of true believers that they should cast their outer garments over their persons (when abroad) That is most convenient, that they may be distinguished and not be harassed. And Allah is Oft-Forgiving, Most Merciful.’
(Qur’an 33:58-59)

Proper Hijab means loose and opaque clothes. Clothes should not be alluring or similar to the clothing of men. What about guys? Islam outlines a modest dress code for men and women. The requirements are different based on the obvious physiological and psychological differences between the two genders.

Hijab does not apply only to clothes. It is a state of mind, behaviour, and lifestyle. Hijab celebrates a desirable quality called Haya (modesty), a deep concern for preserving one’s dignity. Haya is a natural feeling that brings us pain at the very idea of committing a wrong..

The Prophet (s.a.w.) said:
“Every religion has a distinct call. For Islam it is Haya (modesty).”

Since nothing but what is apparent may be shown (i.e. hands and face) the garment must be thick enough so that we cannot see the color of the skin it covers or the shape of the body. Once the Prophet (pbuh) saw Asma, the daughter of Abu Bakr, visiting Aishah while Asma was wearing a dress that was not thick enough. He turned his face away in anger and said:
“If the woman reaches the age of puberty, no part of her body should be seen, but this,” and he pointed to his face and his hands. Another time when the Prophet (pbuh) saw a bride wearing a thin dress, he said, “She is not a woman who believes in Surat-un Nur who wears this.” He also described the future condition of the Ummah which would be straying from the injunction of the Islamic dress code. “In later (generations) of my Ummah there will be women who will be dressed but naked on top of heads (what looks)like camel humps. Curse them for they am truly cursed.

<< Numbers 23:19 >>

New American Standard Bible (©1995) “God is not a man, that He should lie, Nor a son of man, that He should repent; Has He said, and will He not do it? Or has He spoken, and will He not make it good?GOD’S WORD® Translation (©1995) God is not like people. He tells no lies. He is not like humans. He doesn’t change his mind. When he says something, he does it. When he makes a promise, he keeps it. King James Bible God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?

<< Isaiah 44:8 >>   New American Standard Bible (©1995) Do not tremble and do not be afraid; Have I not long since announced it to you and declared it? And you are My witnesses. Is there any God besides Me, Or is there any other Rock? I know of none.’”King James Bible Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any.

Isaiah 43:10 (King James Version)

 

 ¹⁰Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me.

<< Psalm 90:2 >>

New American Standard Bible (©1995) Before the mountains were born Or You gave birth to the earth and the world, Even from everlasting to everlasting, You are God.GOD’S WORD® Translation (©1995) Before the mountains were born, before you gave birth to the earth and the world, you were God. You are God from everlasting to everlasting. King James Bible Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.   John:24 “God is spirit, and those who worship him must worship in spirit and truth.” SO GOD IS A SPRIT, RIGHT? THEN FOLLOW THIS NEXT VERSE….   Luke 24:39 (King James Version)    39Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have.     THEREFORE IT FOLLOWS THAT JESUS IS NOT GOD FOR GOD IS A SPIRIT AND HE HAS NO FLESH AND BONES.  Why is it then that so many people do not accept what their own scriptures tell them, that God is not in the flesh nor of the flesh, therefore Jesus is not God, or a part of God, yet rather a blessed Prophet and the Messiah, sent by God Almighty as a guide to the people?   For in the Quran it clearly supports this and states:   The translation2 of Surah Ikhlas (Holy Qur’an 112:1-4) is:     Qul huwa llaahu ahad llaahu s-samad lam yalid walam yuulad walam yakun lahu kufu’an ahad  Say: He is Allah, the One and Only! Allah, the Eternal, Absolute; He begetteth not nor is He begotten. And there is none like unto Him. Surah Ikhlas is a very important Surah from the Holy Qur’an because it proclaims the Oneness (Tawhid) and Absolute nature of Divine Essence. This concept is presented in the first ayat. The second ayat declares that Allah is Eternal, i.e., He is beyond the bounds of time and space. The third ayat describes that Allah does not give birth nor is He is given birth and the last ayat declares that Allah is beyond comparison. Surah Ikhlas directly supports the first declaration (shahadah) of Islam: “There is no god but Allah”. In this context, Islam is based on belief in one God (monotheism).The concepts contained here are very simple and straight forward. This very short chapter contains in it the summary of many concepts that are to lead people to The One True God and to refute the misguided notions about God.   The Sura’ states the following: Say that He Is One God, Alone = Worship only The One True God Who has no Equals nor Associates; He did not beget (any offspring): to refute the Jewish and Christian notions of being the children/sons of God, and to further rebuke the Trinitarians notion of Jesus being the “begotten” son of God; Nor was begotten: the eternal God of no beginning and no end, rebuking those who say that God became man through birth from a virgin or that God was incarnated into a man born of a virgin; He has no equals: rebuking those who mixed between God and His creatures such as angels as in the case of the Jews calling the speaker The Lord and then the angel of The Lord; and those mixing between God and His messenger, Jesus(Peace be upon him) and His trusted spirit Gabriel in what they call God the Son and God the Holy Ghost. Although the Sura’ is very short, yet it re-stated the Original True Message of God that was sent to all His prophets from the beginning of creation and to correct the misguidance that built-up with time. So here we have it from both the Bible and the Quran proving that God is one and only one and that He is the Almighty we should worship and give thanks to.  Islam then, is the only pure monotheistic religion.

 

Religiously, one of the explicit concepts in Islam is that there is no compulsion in religion:

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in God hath grasped the most trustworthy hand-hold, that never breaks. And God heareth and knoweth all things.

Surah 2 Verse 256

The other fact is that Islam never declared the concept of converting others into the faith as part of the Muslims’ duties. On the contrary, Islam limited the Muslims’ duties in this respect to the balagh (conveyance):

If then they turn away, We have not sent thee as a guard over them. Thy duty is but to convey (the Message). …

Surah 42 Verse 48

In addition, Islam does not hold Muslims responsible for the deeds of the other nations:

Say: “Ye shall not be questioned as to our sins, nor shall we be questioned as to what ye do.”

Surah 34 Verse 25

Thus, religiously there is no need for Muslims to force others to embrace Islam! 
Historically, there is no evidence to sustain the allegation that Islam was spread by the sword. On the contrary, countless evidence shows the opposite. Rationally, it was evident that the expansion of Islam was neither due to the power nor the number of Muslims. Within the first hundred years of Islam, it covered the largest area of the then-known world, whereas the other two powers failed in spreading their religions into the same areas – the Romans (Christianity) and the Persians (Zoroastrianism). 

History shows that non-Muslim minorities lived peacefully in the Muslim world under Muslim rulers. Their rights were preserved and they had full freedom to practice their religion. In many regions they also played an active political,economic and cultural/intellectual role within the Islamic civilization. These religious minorities existed with their churches and synagogues in the Muslim world throughout 1400 years of Islam being the ruling doctrine, and they still exist up until today. In contrast, the Christians in Spain abolished all the rights of Muslims during the period of the Inquisition. Muslims as well as Jews at that time were expelled out of Spain, forced to convert into Christianity, or physically eliminated!

Furthermore, there was the Mongol phenomenon, in which the conqueror, who destroyed many parts of the Muslim world, later embraced the religion of the conquered, Islam. 

Also, there is the impact of Muslim traders. Through their individual social interactions and their role in commercial dealings, their moral example led to the conversion of many people the far East and West Africa. This was conversion without a single army approaching these areas. Islam was embraced in Indonesia and its neighbors in the absence of the Muslim State, while the rulers of the region were Christians. The traders, not the soldiers, were the ones who introduced Islam there. Indonesia is now the largest Muslim country in population. 

In addition, after the collapse of the Muslim civilization and the abolishment of the central Islamic Caliphate, many parts of the Muslim world became subject to non-Muslim rulers. Yet, the Muslim population increased rather than decreased. 

Above all, in spite of the political and military weakness of the Muslim world now, and in spite of the hostile media that is dedicated to discredit Islam in many aspects, statistics show that Islam is the fastest growing religion in the world! 

In addition, Islam spread into many parts of the world and replaced the existing well-established religions of the area, for example Christianity in North Africa, Zoroastrianism in Persia, Hinduism and Buddhism in the subcontinent. In contrast, when the Muslim world was weakened and colonized by the West, western religions could not replace Islam, in spite of rigorous missionary efforts. 

These facts put us face to face with your question; how Islam spread in the world. However, this is not the most important issue, because there are many ways by which Islam spread; commerce, travel, military confrontation, scholarly interaction, social interactions, and more significantly, the effects of the glorious Islamic civilization on the world. The central question should be why Islam spread quickly and distantly? 

The answer to the latter question lies in the nature of the message of Islam itself. The message of Islam is simple, straight forward, and suitable to the innate nature of mankind. It has a clear concept of the oneness of God in contrast to the ambiguity of God’s nature in other religions. The oneness of God in Islam also declared the unity of mankind in their origin, value, and destiny. This revolutionary concept made Islam appeal to many people. Islam also attracted others by its simple five pillars, which make the act of worship easier and clear to the average person. Islam also gave the existence of man a full meaning by declaring the concept of accountability for one’s deeds. Finally, the tolerance of Islam towards non-Muslims, along with the system of ethics in Islam, were virtues that drew people’s attention to Islam. 

Mahatma Gandhi wrote in Young India – 1920: 

‘I became more than ever convinced that it was not the sword that won a place in Islam in those days in the scheme of life. It was the rigid simplicity, the utter self-effacement of the Prophet, the scrupulous regard for his pledges, his intense devotion to his friends and followers, his intrepidity, his fearlessness, his absolute trust in God and his own mission. These and not the sword carried everything before them and surmounted every trouble.’ 

Allah knows best - wa salaam. 

You may also find the following link useful: 

How did Islam spread?   http://islamonline.net/askaboutislam/display.asp?hquestionID=2722

FROM: http://www.readingislam.com/servlet/Satellite?pagename=IslamOnline-English-AAbout_Islam/AskAboutIslamE/AskAboutIslamE&cid=1123996015664

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Quran Misquoted Again

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

Do people misquote 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 you reply to these attacks coming from non-Muslims and remove their correct assumptions and misconceptions?” – (signed: Fed-Up in Texas)

Commonly Misquoted Verses From the Quran By : Ansar Al-’Adl

Misquotes from the Quran

1. Introduction 2. Verse 1: “Fighting is ordained for you…” (2:216) 3. Verse 2: “Not equal are those who sit at home…” (4:95) 4. Verse 3: “Among the believers are men having fulfilled their covenant…” (33:23) 5. Verse 4: “When you meet the infidels, smite their necks…” (47:4) 6. Verse 5: “There is no blame on those who are old…” (9:91) 7. Verse 6: “Slay them wherever you catch them…” (2:191) 8. Verse 7: “But if they turn away, catch and slaughter them…” (4:89)

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9. Verse 8: “Fight the pagans wherever you see them…” (9:5) 10. Abrogated? 11. Verse 9: “They ask you about fighting in the holy month…” (2:217-218) 12. Verses 10: “Fight in God’s cause…” (2:244) & (4:76) 13. Verse 11: “Fight those who believe not in God…” (9:29) 14. Similar Narration: “I have been ordered to fight…” 15. Verse 12: “Ruthless to the disbelievers…” (5:54) & (48:29) 16. Verses 13: “I will instil terror into the hearts…” (8:12-13) 17. Verse 14: “The punishment for those who wage war…” (5:33) 18. Similar Narration: “A group from the Ukil/Urayna tribe…” 19. Verse 15: “Take not the Jews and Christians as friends…” (5:51) 20. Conclusion

By Ansar Al-’Adl (www.islamicboard.com)

Introduction

In our time, we find it becoming more and more common for some people to misquote verses from the Qur&rsquo;an, or narrations of the Prophet Muhammad (peace be upon him), 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, Jihad is misunderstood by many people today as a &ldquo;holy war&rdquo;, hence, whenever it is praised in the Qur&rsquo;an, it is seen in a negative light. Jihad in reality is a positive concept, not a negative one, and for this reason, one must read about Jihad before reading the rest of this article. An explanation of Jihad can be read here. 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

Qur&rsquo;an 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&rsquo;anic verse actually does not use the word &ldquo;Jihad&rdquo;. This verse actually uses the word &ldquo;Qitaal&rdquo;, 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&rsquo;s rights, and to establish justice was elaborated on in the previously mentioned article on Jihad. It is sufficient

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to quote a verse from the Qur&rsquo;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. (Yusuf Ali, The Holy Qur’an, Text, Translation and Commentary )

Therefore, the fighting ordained by God in the Qur’an is the fighting to establish justice and security in the land, and this is a duty upon all human beings. We will always hope for peace, but we must realize that without justice, freedom, rights and equity, peace will never be able to survive. Likewise, on verse 2:216, Abdul Majid Daryabadi writes:

War, it has been truly said, is sanctioned by the law of nature &ndash; the constitution of man and the constitution of society &ndash; 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. (Daryabadi, The Glorious Qur&rsquo;an, emphasis added)

Islam has designated war as the last resort and only in cases of sheer necessity, in order for us to defend the rights of ourselves and others. Also, the picture becomes even more clear when we take into consideration the historical context of the revelation. Abdullah Yusuf Ali goes on to explain the historical context in his commentary on verse 2:217:

The intolerance and persecution of the Pagan clique at Mecca caused untold hardships to the holy Messenger of 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-defence&hellip; (Yusuf Ali, The Holy Qur’an, Text, Translation and Commentary )

In light of the above quote, it becomes apparent that fighting has been especially ordained in conditions of severe persecution and hardship. Consequently, the Muslims are required to defend themselves from oppression and establish justice. To abstain from helping those under oppression is cowardice. Abdul Majid Daryabadi also explains the historical context of the 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 &lsquo;designed by the Prophet to satisfy his discontented adherents by an accession of plunder!&rsquo; (Margoliouth). Such is this European scholar&rsquo;s love of veracity! Such is his wonderful reading of history! (Daryabadi, The Glorious Qur&rsquo;an)

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

Misquoted Verse #2

Qur’an 4:95 Not equal are those believers who sit at home and receive no injurious hurt, and those who strive hard, fighting Jihad in God’s Cause with their wealth and lives. God has granted a rank higher to those who strive hard, 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:

4:95YUSUFALI: 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 and 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 &ldquo;Jihadists&rdquo; are purely media coined terms without any real meaning. In fact, the Oxford American Dictionary says about this term:

USAGE: There doesn&rsquo;t seem to be a pressing need for this English-friendly form since the Arabic term for a holy warrior, mujahid, has already made it into English in plural forms (mujahideen, mujahedin), along with jihadi, a form more

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in keeping with Arabic morphology. Jihadist, however, is the preferred form for all writers who are vehemently anti-Arab or anti-Islam.

Having defined Jihad in the previous article, we can describe a Mujahid as someone who strives to uphold justice, perhaps risking his life in the process. So what do these verses say? They are elevating the status of those who 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 Jihad as any struggle for the sake of God because it has mentioned those who perform Jihad 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 (Asad, The Message of the Qur&rsquo;an)

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 Jihad 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&rsquo;anic commentators] said: “Met their appointed time (i.e., death).” Al-Bukhari said, “Their covenant, and refers back to the beginning of the Ayah.

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(and some of them are still waiting, but they have never changed in the least.) means, they have never changed or broken their covenant with Allah. (Tafsir Ibn Kathir)

And Abdullah Yusuf Ali writes on verse 33:23:

In the fight for Truth were (and are) many who sacrificed their all &ndash; resources, knowledge, influence, life itself &ndash; in the Cause, and never wavered. If they won the crown of martyrdom, they were blessed&hellip; Other heroes fought valiantly and lived, always ready to lay down their lives. Both classes were staunch: they never changed or wavered. (Yusuf Ali, The Holy Qur’an, Text, Translation and Commentary )

Their covenant is their promise to Prophet Muhammad (peace be upon him) to protect him and support Islam. Some 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 AthThubaity, Imam of the Prophet&rsquo;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,

&ldquo;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&rsquo;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).&rdquo; (Al-Furqan 25: 63-67)(SOURCE)

This is what fulfilling one&rsquo;s covenant truly means. It refers to fulfilling one&rsquo;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 (peace be upon him):

God’s Apostle said, “Five are regarded as martyrs: They are those who die because of plague, abdominal disease, drowning or a falling building etc., and the martyrs in God’s Cause.” -Bukhari #2829 (Volume 4, Book 52, #82) “Whoever dies protecting his religion, he is a martyr; whoever dies protecting his wealth, he is a martyr; whoever dies protecting his family, he is a martyr; and whoever dies protecting his blood (i.e. his life), he is a martyr.” – (At-Tirmidhi #1421, Abu Dawud 4772, An-Nasa’i #4100 and Ibn Majah #2580)

These ahadith deals a severe blow to the misconception that martyrdom in Islam refers to those who die in battle only. As we have seen, the greatest manifestation of Jihad is when one is willing to sacrifice their life for the sake of God, 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.

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Misquoted Verse #4

Qur’an 47:4 So, when you clash with the unbelieving Infidels in battle, smite their necks until you overpower them, 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 grievous 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 Jihad at all It is very clear that the context of this verse is in battle, and when in battle the defenders of humanity should attack the unjust oppressors until they are subdued. Professor 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 defence or for the defence of those who are attacked unjustly. (SOURCE)

The historical context again illustrates a condition of constant struggle and war. In such a condition, God reassures the believers that He is with them, and to therefore have full faith, strength and bravery in battle and not to cower from the enemy. As Abdullah Yusuf Ali writes:

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

Likewise, Dr. Maher Hathout writes:

Clearly, these verses are applicable in the heat of battle and against an aggressive combating force. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.49)

Muslims are encouraged to restrain the enemy by capturing them, and to therefore minimize loss of life. Moreover, 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… …The Prophet (peace and blessings of Allaah be upon him) used to enjoin the Muslims to treat prisoners well, whereas the Romans and those who came before them the Assyrians and Pharaohs, all used to put out their prisoners&rsquo; eyes with hot irons, and flay them alive, feeding their skins to dogs, such that the prisoners preferred death to life. (SOURCE)

Therefore, Islam has laid out clear rules and regulations for Muslims to follow in the event of war, which is only used as a last resort.

Misquoted Verse #5

Qur’an 9:91 There is no blame on those who are old, weak, ill, or who find no resources to spend (on Jihad), if they are sincere (in duty) to God and His Messenger.

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Some non-Muslims feel that this verse is proof that Jihad is a Holy War because if it were not the elderly and others would be able to participate. Consequently, this verse is falsely used in an attempt to negate any concept of non-military Jihad. First of all, we have already established that Jihad is of many types and does not necessarily have to be purely spiritual or purely physical. There are several disabilities that prevent a person from performing a certain Jihad. Being old or weak prevents one from participating in a physical Jihad 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 Jihad 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 Jihad 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 Jihad. The different forms of Jihad have been described in detail in Islam and is well-known to Muslims. For example, Shaykh Muhammad Saalih Al-Munajjid writes:

Jihaad may be with the tongue (by speaking out), or with weapons (which is qitaal or fighting) or with money. Each of these categories includes numerous subcategories. (SOURCE)

And Dr. Shahid Athar writes:

The word “jihad” means struggle or, to be specific, striving in the cause of God. Any struggle done in day-to-day life 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 defence 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 Qur&rsquo;an and the sunnah. (SOURCE)

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

Misquoted Verse #6

And slay them wherever ye catch them..” (2:191)

A classic and popular example of what Muslim scholars, like Dr. Jamal Badawi, call a &lsquo;cut and paste&rsquo; 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.

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How many times do we see the above verse repeating the message to make it clear? These verse were revealed at 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? “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&hellip; 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-defence against those who fought them. However, the Qur&rsquo;an clearly prohibits aggression. The verses explain that fighting is only for self-defence. 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. (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:

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 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 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. (Yusuf Ali, The Holy Qur&rsquo;an, Text, Translation and Commentary )

He then re-iterates the general principles behind Jihad in his commentary on verse 2:191:

In general, it may be said that Islam is the religion of peace, goodwill, mutual understanding, and good faith. But it will 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

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the means in their power, physical, moral, intellectual, and spiritual, for the establishment of truth and righteousness. (Yusuf Ali, The Holy Qur&rsquo;an, Text, Translation and Commentary )

This is the true focus behind Jihad, and Muslims must never lose this focus. Jihad is solely for the purpose of 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:

2:190 &ldquo;And fight in the way of Allah those who fight you&rdquo; &ndash; 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. &lsquo;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&rsquo; (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 &lsquo;fight with those who fight you&rsquo; clearly show, firstly, that the Muslims were not the aggressors, and secondly, that those of the enemy who were not actual combatants &ndash; children, women, monks, hermits, the aged and the infirm, the maimed, and the like &ndash; 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, &lsquo;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.&rsquo; (Bosworth Smith, Mohammed and Mohammedanism, p. 185). Has not Islam thus, in prescribing war against those who break God&rsquo;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? &lsquo;The moral tone adopted by the Caliph Abu Bakr, in his instructions to the Syrian army, was&rsquo;, says a modern Christian historian, &lsquo;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&rsquo; sentiments of justice and principles of toleration which neither Roman emperors nor orthodox bishops had ever adopted as the rule of their conduct&rsquo; (Finlay, Greece Under the Romans, pp. 367-368). (Daryabadi, The Glorious Qur&rsquo;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&rsquo;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&rsquo;an, emphasis added)

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

Misquoted Verse #7

But if they turn away, catch them and slaughter them wherever ye find them; and (in any case) take no friends or 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 nonMuslims 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 &ldquo;terrorist&rdquo;. These verses are not a permission for &ldquo;terrorism&rdquo; but they are a warning against the &ldquo;terrorists.&rdquo; 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&rsquo;an says about the prohibition of murder,

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

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:

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The emphasis is on the first clause: it is only when the four months of grace are past, and the other party show no sign of desisting from their treacherous design by right conduct, that the state of war supervenes – between Faith and Unfaith. (Yusuf Ali, The Holy Qur&rsquo;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 the Mushriqs (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 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 Mushriq 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&rsquo;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&rsquo; 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 must be resumed until one of the two things happens: Either the enemy should be vanquished by relentless fighting. That is what is meant by {then fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem [of war]}; or they should repent, establish prayers and pay zakah, etc. This is one of those verses of the Qur&rsquo;an which are likely to be misunderstood, if quoted out of context. We must understand that this fighting 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

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nature of mankind, we cannot imagine a situation where fighting is completely ruled out either. As can be seen, the above injunctions on fighting 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&rsquo;an, writes:

&ldquo;It is clear from this that the meaning of this verse is to kill the pagans who are waging war against you.&rdquo; (Ahkam al-Qur&rsquo;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:

&ldquo;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.&rdquo; [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:

&ldquo;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.&rdquo; [Sûrah al-Tawbah: 4]

So when Allah says: &ldquo;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)&rdquo; 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:

&ldquo;Will you not fight people who broke their covenants and plotted to expel the Messenger and attacked you first?&rdquo; [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 AlMajid’s full article entitled There is no Compulsion in Religion.

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Abrogated?

The next issue with this verse concerns abrogation. It has been claimed by some that this verse 9:5 has abrogated all 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&rsquo;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&rsquo;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&rsquo;aan;UK Al-Hidaayah Publishing and Distribution, 1999, p. 254)

Shaykh Sami Al-Majid also states the same thing in his article:

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Some people &ndash; especially some contemporary non-Muslim critics of Islam &ndash; have tried to claim that this verse abrogates the verse &ldquo;Let there be no compulsion in religion.&rdquo; 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&rsquo;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 AshShanqeeti 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 &ndash; especially when it is considered as a hadd (prescribed) punishment &ndash; 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.

Misquoted Verse #9

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:

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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 (peace be upon him), 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 AlMubarakpuri 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&hellip;Shortly afterwards, the two captives were released and blood money (compensation) was given to the killed man&rsquo;s father. (fn. For details see Zad Al-Ma&rsquo;ad, 2/83-85; Ibn Hisham, 1/605; Rahmat-ullil&rsquo;alameen, 1/115. 2/468.) (Al-Mubarakpuri, Ar-Raheeq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 205-206, emphasis added)

Misquoted Verse #10

2:244 Fight in God’s Cause, and know that God hears and knows all. 4:76 Those who believe fight in the cause of Allah, and the unbelievers Fight in the cause of Evil, so destroy such minions of the devil!

Verse 4:76 is actually translated as follows:

Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of Evil: So fight ye 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

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the article. Dr. Maher Hathout comments on verse 4:76 by saying:

This verse is related to the two preceding verses (see 4:74-75) where it was stated that those who fight for God’s 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. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.50)

Verse 2:244 is informing the believers not to transgress limits because they should know that “God hears and knows all”. So a true Muslim is God-conscious when defending the rights of others and does not overstep his limits in applying justice.

Misquoted Verse #11

9:29 Fight those who believe not in God nor the Last Day, nor hold that forbidden which has been forbidden by God 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 people have falsely concluded from verse 9:29, that Muslims are commanded to attack all non-Muslims until they pay money. In fact, such an interpretation is completely false and contradicts authentic Islamic teachings. Commenting on this verse, Shaykh Jalal Abualrub writes:

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

Likewise, the following fatwa points out that Muslims cannot attack a peaceful non-Muslim country:

Question: Is it an obligation of an Islamic state to attack the neighboring non-Muslim states and collect &lsquo;jizya&rsquo; from them? Do we see this in the example of the rightly guided Caliphs who fought against the Roman and Persian Empires without any aggression initiating from them?

Answered by Sheikh Hânî al-Jubayr, judge at the Jeddah Supreme Court

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

The Persians and Romans did in fact aggress against Islam and attack the Muslims first.

The Chosroe of Persia had gone so far as to order his commander in Yemen specifically to kill the Prophet (peace be upon him). The Romans mobilized their forces to fight the Prophet (peace be upon him), and the Muslims confronted them in the Battles of Mu&rsquo;tah and Tabûk during the Prophet’s lifetime.

May Allah guide us all. And May peace and blessing be upon our Prophet Muhammad. (SOURCE, emphasis added)

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

As for fighting the Jews (People of the Scripture), they had conducted a peace pact with the Messenger after he migrated to Madinah. Soon afterwards, they betrayed the peace pact and joined forces with the pagans and the hypocrites against Muslims. They also fought against Muslims during the Battle of A`hzab , then Allah revealed&hellip;[and he cites verse 9:29] (Sayyid Sabiq, Fiqhu as-Sunnah, Vol. 3, p. 80)

In light of the historical context of this verse, it becomes very clear that the verse was revealed in connection with agression initiated against Muslims. As Dr. Jamal Badawi very accurately concludes with regard to verse 9:29 and similar 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. (SOURCE)

Therefore, the command to fight in verse 9:29 relates to those non-muslims who commit agression and not those who are committed to live in peace. The verse is subject to certain conditions that were apparent when it was implemented in the time of the Prophet Muhammad pbuh, as Shaykh Sayyid Sabiq writes:

What we have stated makes it clear that Islam did not allow the initiating of hostilities, except to: 1. repel aggression; 2. protect Islamic propagation; 3. deter Fitnah and oppression and ensure freedom of religion. In such cases, fighting becomes a necessity of the religion and one of its sacred ordainments. It is then called, &lsquo;Jihad&rsquo;. (Sayyid

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Sabiq, Fiqhu as-Sunnah, Vol. 3, p. 81)

The verse then proceeds to mention some issues relating to the Islamic state, and governing non-muslim citizens of the Islamic state. Dr. Maher Hathout comments on the regulations in verse 9:29:

Freedom of religion is an essential aspect in an Islamic state. One of the five pillars of Islam is zakat (almsgiving). 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. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.53)

The verse mentions Jizya, which is unfortunately misunderstood by some people. Like any nation, the Islamic government requires its citizens to pay taxes in return for its services. Since Muslims pay the Zakat, the non-muslim citizens are required to pay Jizya (for more information on Jizya, please refer to Jizya in Islam and Jizyah and nonmuslim minorities). Dr. Monqiz As-Saqqar writes concerning the Jizya tax:

The sum of jizya was never large to the extent that the men were unable to pay. Rather, it was always available and reasonable. During the reign of the Prophet, peace and blessings be upon him, jizya never exceeded one dinar annually and it never exceeded four dinars under the Umayyad rule. (SOURCE)

Shaykh Abu’l-Hasan Al-Mawardi (d. 1058CE) explicitly points out that the Jizya should be exacted in accordance with the means of the people, and the Imam should judge the conclude the amount to the satisfaction of the leaders of those being taxed:

The fuqaha (Jurists) differ as to the amount of the Jizya. Abu Hanifa considers that those subject to this tax are of three kinds: the rich from whom forty-eight dirhams are taken; those of average means from whom twenty four are taken, and the poor from whom twelve dirhams are taken: he thus stipulated the minimum and maximum amounts and prohibits any further judgement on behalf of those responsible for its collection. Malik, however, does not fix its minimum and maximum amount and considers that those responsible should make their own judgement as to the minimum and maximum. Ash-Shafi’i considers that the minimum is a dinar, and that it is not permitted to go below this while he does not stipulate the maximum, the latter being dependant on the ijtihad (judgement) of those responsible: the Imam, however, should try to harmonise between the different amounts, or to exact an amount in accordance with people’s means. If he has used his judgement to conclude the contract od jizyah to the satisfaction of the leaders of the people being taxed, then it becomes binding on all of them and their descendants, generation after generation, and a leader may not afterwards change this amunt, be it to decrease it or increase it. (Al-Mawardi, al-Ahkam as-Sultaniyyah, Ta-Ha Publishers Ltd. 1996, pp. 209-210)

Hence, the laws of Islam forbid Muslims from opressing non-muslims and command them to treat others with justice and compassion. In fact, the Prophet Muhammad pbuh himself forbade Muslims from harming non-muslim citizens of an islamic state or any non-muslim with whom there was an agreement of peace, as he said,

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

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

Similar Narration

Bukhari: God’s Apostle said, I have been ordered to fight with the people till they say, None has the right to be worshipped but God. (Volume 4, Book 52, Number 196)

With regards to the narration, only part of it has been quoted, and the full text reads:

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

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

&ldquo;It refers to fighting those who are waging war, whom Allah has permitted us to fight. It does not refer to those who have a covenant with us with whom Allah commands us to fulfill our covenant.&rdquo; (Majmu` al-Fatawa 19/20)

Clearly, this narration does not refer to imposing Islam upon non-Muslims, since the Qur’an explicitly states:

2:256 There is no compulsion in religion…

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

Misquoted Verse #12

5:54 Allah will bring a people whom He loveth and who love Him, humble toward believers, stern toward disbelievers, striving in the way of Allah, and fearing not the blame of any blamer. Such is the grace of Allah which He giveth 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 “ashidda” does not mean ruthless, but strong and firm. Ruthless is an unacceptable translation. Translations of ashidda:

Pickthall: hard; Yusuf Ali: strong; Daryabadi: stern; Khan-Hilali: severe; F. Malik: strong; Shakir: firm of heart; Arberry: hard; Irving: strict

Also, the disbelievers being referred to in these verses are the those who persecuted and attacked the Muslims. 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 permissible 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

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disbelievers. Again, if we examine the historical context, we also find that this is referring 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 (peace be upon him) and praises their path, let us examine some narrations about the companions. Musab bin Umair was a notable companion of the Prophet Muhammad (peace be upon him). 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. (SOURCE)

Another example is found in the treatment of Thumamah Ibn Uthal, who was a notorious criminal who had killed many Muslim travelers. 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 (peace be upon him). 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 acceptance of Islam to the Prophet Muhammad. So we find that the Prophet Muhammad (peace be upon him) 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&sbquo;h, certainly, All&sbquo;h loves those who put their trust (in Him).

The Prophet Muhammad (peace be upon him) was commanded by God to bring people to the teachings of Islam through the beautiful character that Muslims must show. The Prophet Muhammad (peace be upon him) 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)

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

Narrated Abu Huraira: A disbelieving Bedouin urinated in the mosque, and the people rushed to beat him. Allah’s 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 Prophet Muhammad (peace be upon him) did not show any anger or resentment to a non-Muslim who urinated in the Muslims place of worship! So Islam teaches gentleness in all things. As the Prophet Muhammad said:

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

The Prophet Muhammad (peace be upon him) always displayed tolerance and compassion in his dealings with people, including Non-Muslims. Dr. M. Hamidullah explains the following points:

When the Prophet Mohammed settled down in Medina, he found there complete anarchy, the region having never known before either a State or a king to unite the tribes torn by internecine feuds. In just a few weeks, he succeeded in rallying all the inhabitants of the region into order. He constituted a city state, in which Muslims, Jews, pagan Arabs and also probably a small number of Christians, all entered into a statal organism by means of a social contract. The constitutional law of this first ‘Muslim’ State – which was the confederacy as a sequence of the multiplicity of the population groups has come down to us in toto, and we read therein not only in clause 25: “to Muslims their religion, and to Jews their religion,” or, “that there would be benevolence and justice,” but even the unexpected passage in the same clause 25: “the Jews . . . are a community (in alliance) with – according Ibn Hisham and in the version of Abu-’Ubaid, a community (forming part) of – the believers (i.e., Muslims).” The very fact that, at the time of the constitution of this city-state, the autonomous Jewish villages acceded of their free will to the confederal State, and recognized Muhammad as their supreme political head, implies in our opinion that the non-Muslim subjects possessed the right of votes in the election of the head of the Muslim State, at least in so far as the political life of the country was concerned. (Hamidullah, Introduction to Islam, paragraphs 414-416)

During the life of Prophet Muhammad, there was a Jewish synagogue in Madinah and an educational institute known as Bait Al-Midras. The Prophet Muhammad (peace be upon him) preserved and protected both of them. The Prophet Muhammad (peace be upon him) also honored a group of Christians of najran from Yemen, when they visited his mosques in Madinah. The Prophet Muhammad (peace be upon him) held interfaith discussions with them and they prayed in the Mosque in the Christian fashion while the Muslims prayed in the Islamic tradition. The Prophet Muhammad’s tolerance is also illustrated in the following narration:

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

If every human being in this world saw the various ethnicities and cultures with these eyes, the world would flourish in peace and harmony. The Prophet Muhammad (peace be upon him) set an example for his companions to follow in the way he showed respect and kindness to Non-Muslims. Dr. Farida Khanam also points out the following incidents:

In the present world, everyone&rsquo;s thinking, tastes, aptitude, likes and dislikes can never exactly coincide. For many reasons, differences do arise in this world. But then, what is the permanent solution to the problem? The solution lies in tolerance, called i&lsquo;raz in Arabic. The Prophet&rsquo;s entire life served as a perfect example of this principle. According to his wife, &lsquo;A&rsquo;isha, “He was a personification of the Qur&rsquo;an.” That is to say, the Prophet molded his own life in accordance with the ideal pattern of life which he presented to others in the form of the Qur&rsquo;an. He never beat a servant, or a woman, or anyone else. He did, of course, fight for what was right. Yet, when he had to choose between two alternatives, he would take the easier course, provided it involved no sin.&rsquo; No one was more careful to avoid sin than he. He never sought revenge&mdash;on his own behalf&mdash;for any wrong done to him personally. Only if God&rsquo;s commandments had been broken would he mete out retribution for the sake of God. It was such conduct which gained the Prophet universal respect. In the early Meccan period when the antagonists far exceeded the Prophet&rsquo;s companions in number, it often happened that when the Prophet would stand to pray, his detractors would come near him and whistle and clap in order to disturb him, but the Prophet did not even once show his anger at such acts. He always opted for the policy of tolerance and avoidance of confrontation… When the opposition became very strong the Prophet left Mecca for Medina. But his antagonists did not leave him in peace. They began to attack Medina. In this way a state of war prevailed between the Muslims and non-Muslims. Since the Prophet avoided war at all costs, he strove to bring about a peace agreement between him and the Meccans. After great efforts on his part, the non-Muslims agreed to the finalizing of a 10-year peace treaty, which was drafted and signed at the al-Hudaybiyyah. While the al-Hudaybiyyah treaty was being drafted, the Meccans indulged in a number of extremely provocative acts. For instance, the agreement mentioned the Prophet&rsquo;s name as &lsquo;Muhammad the Messenger of God.&rsquo; They insisted that the phrase &lsquo;the messenger of God&rsquo; should be taken out, and be replaced simply by &lsquo;Muhammad, son of Abdullah&rsquo;. The Prophet accepted their unreasonable condition and deleted the appellation with his own hands. Similarly, they made the condition that if they could lay their hands on any Muslim they would make him a hostage, but if the Muslims succeeded in detaining any non-Muslim, they would have to set him free. The Prophet even relented on this point. For the restoration of peace in the region, the Prophet accepted a number of such unjustifiable clauses as were added by the enemy. In this way he set the example of peace and tolerance being linked with one another. If we desire peace, we must tolerate many unpleasant things from others. There is no other way to establish peace in society. (SOURCE)

The Prophet Muhammad (peace be upon him) also extended the hand of friendship to Christians as well. He maintained good ties with the Christian Negus of Abyssinia throughout his life. The Prophet Muhammad (peace be upon him) even selected Non-Muslims as ambassadors. One such example was Amr ibn Umaiyah Ad-Damri. The Prophet Muhammad (peace be upon him) sent a message to the Monks of Saint Catherine in Mount Sinai, saying the following: “

This is a message written by Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, far and near, we are behind them. Verily, I defend them by myself, the servants, the helpers, and my followers, because Christians are my citizens; and by Allah! I hold out against anything that displeases them. No compulsion is to be on them. Neither are their judges to be changed from their jobs, nor their monks from their monasteries. No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims’ houses. Should anyone take any of these, he would spoil God’s covenant and disobey His Prophet. Verily, they (Christians) are my allies and have my secure charter against all that they hate. No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a female Christian is married to a Muslim, this is not to take place without her own wish. She is not to be prevented from going to her church to pray. Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants. No one of the nation is to disobey this covenant till the Day of Judgment and the end of

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the world.”

The Prophet Muhammad (peace be upon him) also advised his companion Mu’adh ibn Jabal by saying:

No Jew is to be annoyed because of their Judaic faith.

We must also examine the Prophet Muhammad’s teachings towards neighbors:

Abu Huraira (May Allah be pleased with him) reported: The Prophet (peace be upon him) said, “By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is not a believer.” It was asked, “Who is that, O Messenger of Allah?” He said, “One whose neighbor does not feel safe from his evil”. (Al-Bukhari and Muslim)

“He who believes in God and the Last Day should honour his guest, should not harm his neighbor, should speak good or keep quiet.” (Bukhari, Muslim)

The Prophet Muhammad (peace be upon him) also clearly specified that a Non-Muslim neighbor should receive this excellent treatment:

“Whoever hurts a Non-Muslim citizen of a Muslim state hurts me, and he who hurts me annoys God.” (Bukhari)

“He who hurts a Non-Muslim citizen of a Muslim state, I am his adversary, and I shall be his adversary on the Day of a Judgment.” (Bukhari)

It is fascinating to note that the Prophet Muhammad (peace be upon him) was so vocal in his support of good treatment towards humanity that he would even be prepared to stand on the side of the Non-Muslims against the Muslims who did not follow his teachings. This is true justice and this is what lead to the peace and prosperity that Islam brought into the world. The excellent character of Prophet Muhammad (peace be upon him) has been noted by many Non-Muslim historians as well, and in fact anyone who has studied his life carefully has been amazed at the golden character of this human being. Washington Irving notes in his book ‘Mahomet and His Successors’:

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In his private dealings he was just. He treated friends and strangers, the rich and poor, the powerful and weak, with equity, and was beloved by the common people for the affability with which he received them, and listened to their complaints. (Irving, Mahomet and His Successors)

To read more about what Non-Muslims have to say about him, refer to the following: http://www.load-islam.com/C/Muhamma…ut_the_Prophet/

Misquoted Verse #13

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 ((peace be upon him)) and his followers had suffered severe persecutions and torture for 13 years in the city of Makkah. Having fled from Makkah to the safety of Madinah, they found that they were once again threatened. Abul ‘Ala Maududi describes the situation that led to the Battle of Badr, beginning with the Muslim activity in Madinah:

In the first year of Hijrah, four expeditions were sent [by the Muslims to the Quraish], that is, the expedition under Hamzah, the expedition under Ubaidah bin Harith, the expedition under Sa’ad bin Abi Waqqas and the Al-Abwa’ expedition under the Holy Prophet himself. In the first month of the second year two more incursions were made on the same route. These are known as Buwat Expedition and Zawal Ushairah Expedition. Two things about all these expeditions are noteworthy. First, no blood was shed and no caravans were plundered in any of these expeditions. This proves that the real object of these expeditions was to show to the Quraish which way the wind was blowing. Secondly, not a single man from the people of Al-Madinah was sent by the Holy. Prophet on any of these incursions. All the bands consisted purely of the immigrants from Makkah so that the conflict should remain between the people of the Quraish themselves and should not further spread by the involvement of other clans. On the other side, the Quraish of Makkah tried to involve others also in the conflict. When they sent bands towards Al-Madinah, they did not hesitate to plunder the people. For instance, an expedition under the leadership of Kurz bin Jabir al-Fihrl plundered the cattle of the people of AlMadinah from the very vicinity of the city to show what their real intentions were. This was the state of affairs when, in Sha’aban, 2 A. H. (February or March, 623 A. D.) a big trade caravan of the Quraish, carrying goods worth $50,000 or so, with only a guard of thirty to forty men, on its way back from Syria to Makkah, reached the territory from where it could be easily attacked from Al-Madinah. As the caravan was carrying trade goods worth thousands of pounds, and was scantily guarded, naturally Abu Sufyan, who was in charge of it, from his Past experience feared an attack from the Muslims. Accordingly, as soon as he entered the dangerous territory, he despatched a camel rider to Makkah with a

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frantic appeal for help. When the rider reached Makkah, he, following an old custom of Arabia, tore open the ears of his camel, cut open his nose and overturned the saddle. Then rending his shirt from front and behind, he began to cry aloud at the top of his voice, “O people of Quraish despatch help to protect your caravan from Syria under the charge of Abu Sufyan, for Muhammad with his followers is in pursuit of it; otherwise I don’t think you will ever get your goods. Run, run for help.” This caused great excitement and anger in the whole of Makkah and all the big chiefs of the Quraish got ready for war. An army, consisting of 600 armored soldiers and cavalry of 100 riders with great pomp and show marched out for a fight. They intended not only to rescue the caravan but also to put to an end, once for all, the new menace from the Muslims who had consolidated themselves at Al-Madinah. They wanted to crush that rising power and overawe the clans surrounding the route so as to make it absolutely secure for future trade… …the Holy Prophet and the true Believers had realized the urgency of that critical hour which required the risk of life: therefore they marched straight to the south-west, wherefrom the army of the Quraish was coming. This is a clear proof of the fact that from the very beginning they had gone out to fight with the army and not to plunder the caravan. For if they had aimed at plundering the caravan they would have taken the north- westerly direction and not the south- westerly one. (Maududi, Tafheem Al-Qur’an, emphasis added)

The Makkans were not satisfied with expelling the Muslims from Makkah and subsequently desired that they be purged from the surroundings of all major trade routes. 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: &ldquo;O Allâh! Should this group (of Muslims) be defeated today, You will no longer be worshipped.&rdquo;…. 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&rsquo;ân observes:

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

(Al-Mubarakpuri, Ar-Raheeq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 219-220)

Also, the previously mentioned laws of Jihad 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).

Believing in a punishment for oppressive disbelievers delivered by the unseen angels is hardly different from believing in an unseen punishment in the next life. In addition, the word ‘terror’ used in the verse (ru’b) is explained in a following discussion under ‘Misquoted Narration #5′.

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Misquoted Verse #14

5:33 The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter

The context of this verse itself will clear any negative perceptions against Islam. One cannot quote verse 5:33 without quoting verse 5:32 (prohibition of murder) and verse 5:34 (command to forgive). Let us examine the verse in its proper context:

5:32-34 …If any one slew a person – unless it be as punishment for murder or for spreading corruption 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. Then although there came to them Our apostles with clear signs, yet, even after that, many of them continued to commit excesses in the land. The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful.

There are several points to note here. The first is the gravity of the offense. This is punishment for WAGING WAR against the Prophet of God and spreading evil and destruction. In modern terminology this would be considered “terrorism”. This is a punishment for such a severe offense, hence the severity of the punishment. As Muhammad Asad writes on this verse:

The present participle la-musrifun indicates their “continuously committing excesses” (i.e., crimes), and is best rendered as “they go on committing” them. In view of the preceding passages, these “excesses” obviously refer to crimes of violence and, in particular, to the ruthless killing of human beings. (Asad, The Message of the Qur&rsquo;an)

It is quite shocking to see how many Islam-haters will place this verse under the heading of “inciting Muslims to kill and wage war”, whereas the verse commands nothing of this sort! In fact, it comes directly after a verse prohibiting murder and likening the unjust murder of a single individual to the slaughter of humanity. The Qur’an purposefully describes the gravity of the sin before describing the punishment. The crime of murder and committing terrorist activities is regarded as such a severe violation in Islam, that a severe retribution has been prescribed. Waging war against God’s prophet is tantamount to waging war against Our Creator Himself. It is ironic that Islam-haters will present this verse to justify their claim that Islam supports terrorism, whereas Muslim scholars have always presented this verse as proof that Islam is vehemently opposed to terrorism. For example, the Islamic Fiqh Council of Saudi Arabia writes about this verse:

Obviously, in view of the enormity of such acts of aggression, which are viewed by the Shari’ah (Islamic law) as an act of war against the laws and the creatures of God, there is no stricter punishment anywhere in the manmade laws. (Islamic Fiqh Council of Saudi Arabia, Terrorism &ndash; Islam&rsquo;s viewpoint, Muslim World League Journal, Jumad al-Ula 1423/July 2002 CE)

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Is it logical to inform someone about a certain punishment without telling them about the crime? Yet, this is exactly what the enemies of Islam have done to deceive people into thinking Islam is a violent religion. They cite only verse 5:33 without verse 5:32 or verse 5:34, which brings us to our next point. God has prescribed multiple punishments in this verse using the word “or” between them, indicating various alternatives. The punishment depends on the circumstances and severity of the offence. As Muhammad F. Malik writes in his translation of this verse:

The punishment for those who wage war against Allah and His Rasool and strive to create mischief in the land is death or crucifixion or the cutting off their hands and feet from opposite sides or exile from the land (based on the gravity of their offence)… (Malik, Al-Qur’an: Guidance for Mankind)

Likewise, Abdullah Yusuf Ali comments:

For the double crime of treason against State, combined with treason against God, as shown by overt crimes, four alternative punishments are mentioned, any one of which is to be applied according to circumstances…except that tortures such as “hanging, drawing, and quartering” in English Law, and piercing of eyes and leaving the unfortunate victim exposed to a tropical sun, which was practiced in Arabia, and all such tortures were abolished. In any case sincere repentance before it was too late was recognized as grounds for mercy. (Yusuf Ali, The English Translation of the Holy Qur&rsquo;an, emphasis added)

Indeed, the subsequent verse immediately states that this punishment is not for those who repent. For verily, God is OftForgiving and Most Merciful. God’s infinite Mercy is truly clear when one considers that God is willing to forgive these ruthless acts of terror that deserve such harsh punishments, so long as the offender sincerely repents to Allah, seeking His Pardon and True Guidance. The Muslim scholars have mentioned that whenever Allah warns us of a punishment, He always shows us a way out, a way to avoid the punishment. Many Muslim jurists also cite this verse in the case of punishment for Hirabah (armed robbery/highway robbery). In such instances, depending on the severity of the offence, the punishment is prescribed. When murder has been committed, then execution is prescribed as the punishment. Depending on the circumstances, the judge may choose a lesser punishment. The banishment mentioned in the verse has been interpreted by some schools of thought as imprisonment. The punishment of crucifixion has been mentioned in the verse, but many Muslim scholars have mentioned that they never have even heard of such punishment ever being prescribed. In fact, Imam Malik, the founder of the Maliki school of thought, when as ked about crucifixion, replied that he had never even heard of a single case in which crucifixion was prescribed as punishment for armed robbery. (see AlMudawwanah, vol. XV, p. 99). In light of this fact, Shaykh Muhammad S. Al-Awa has said:

This observation of Malik’s gives me the impression that this punishment was prescribed solely to deter the potential criminal. (El-Awa, Punishment in Islamic Law; US American Trust Publications, 1993, p. 11, emphasis added)

Concerning the argument that such punishments are barbaric, Shaykh Muhammad S. Al-Awa writes:

Shaykh Muhammad Abu Zahra, in his previously mentioned book [Al-Jarima wal-'Uqba, pp. 6-11], explains the aim of both Islamic law, as well as the sacred Jewish law contained in the Torah, is to achieve public security and peace for the community as well as the retribution for the criminal minority; accordingly, the necessary means for the attainment of this latter end were prescribed both in the Torah and the Qur’an. The second question concerns the law of pardon for offenders who repent and whether the punishment for Hirabah should be considered a dead letter because of this law. To answer this question, one should again bear in mind that this punishment, and indeed all the hudud punishments in the Islamic penal system, are prescribed mainly to protect society from crime. In order to achieve this purpose, Islamic law, while prescribing punishment for criminals, makes it possible for them to be pardoned when they realize the evil of their conduct and desire to mend their ways. This does not contradict the earlier quotation from Abu Zahra. While punishment may be withheld, provision must be made for all the injuries and harm resulting from the criminal’s act. In this way, society does not lose anything. On the contrary, it gains a new member who, if he had not been given the chance to repent, forever would have been considered an outlaw. (El-Awa, Punishment in Islamic Law; US American Trust

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Publications, 1993, p. 13, emphasis added)

For further information on the Islamic Criminal Law, the reader may refer to the excellent article, Crime and Punishment in Islam. Other scholars explain the Islamic punishments by comparative means. Shaykh Abdul Majid Daryabadi writes the following on verse 5:33:

Lest some of these penalties may appear ‘barbarous’ to some hypersensitive Western reader, let him cast a glance on ‘drawing and quartering’, a penalty of the English Criminal Code maintained as late as the 18th century, inflicted on those found guilty of high treason touching the king’s person or government. The person committed was usually drawn on a sledge to the place of execution; there he was hung by the neck from a scaffold, being cut down and disemboweled, while still alive, his head was cut from his body and his corpse divided into four quarters. With the profession of their faith declared as high treason by law many Catholics of England and Ireland suffered this death. ‘In this reign of Henry III and Edward I there is abundant evidence that death was the common punishment of felony; and this continued to be the law of the land as to treason and as to all felonies, except petty larceny, down to the year 1826′ (Stephen, History of the Criminal Law of England, I. p. 458). In contemporary English law, robbery is larceny with violence; and the guilty is liable to penal servitude for life, and in addition, if a male, to be once privately whipped. The elements of the offence are essentially the same under American law (EBr. XIX. p. 346). (Daryabadi, The Glorious Qur&rsquo;an, emphasis added)

In light of the above mentioned points, we can clearly reject any claims of this verse supporting “violence and warfare” as baseless. The textual context, historical context, legal context, and comparative analysis of this verse all demonstrate that this verse merely enjoins justice in return for grave offences, and by no means can support the lies of the Islamhaters.

Similar Narration

Bukhari: Some people from `Uraina tribe came to Medina and its climate did not suit them, so Allah’s Apostle (pbuh) allowed them to go to the herd of camels (given as Zakat) and they drank their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. So Allah’s Apostle sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones. (Volume 2, Book 24, Number 577)

This narration is often quoted in order to present the Prophet Muhammad (peace be upon him) as someone who delivered exceedingly cruel and barbaric punishments. Let us examine the narration more closely along with other narrations of the same event. The narration states the following:

-Some people from Urayna (or Ukil) tribe came to Madinah after accepting Islam -They acquired an illness due to the climate, for which the Arabs used to drink milk and urine of camels as medicine -The Prophet Muhammad (peace be upon him) allowed them to go to the herds of camels for their medicine -After recovering from their illness, they killed the sheperd and drove away the camels -The Prophet Muhammad (peace be upon him) ordered their hands and feet cut off, their eyes branded with heated pieces of iron, and they were left in the desert

It is clear that the Prophet Muhammad (peace be upon him) prescribed the hands and feet to be cut off in accordance

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with the Islamic laws concerning hiraabah (armed robbery). What doesn’t appear in this narration is the reason for branding their eyes with heated pieces of iron. This is explained in other narrations where it states that this was the punishment because they had done the same thing to the sheperd whom they killed. As Shaykh Abdul Khaliq Hasan AshShareef states about this narration:

It should be made clear that those people who came to the Prophet (peace and blessings be upon him) were Muslims and they were sick. The Prophet advised them to go to the herd of camels and to drink their milk and urine (as a medicine). When they became healthy, they killed the herder of the Prophet and drove away all the camels that were allocated for sadaqah (charity). When the Prophet (peace and blessings be upon him) came to know about this, he applied the punishment for Hirabah on them. Hiraba means killing people, robbing their money or raping women by an armed group of people. The punishment for Hirabah is mentioned in the Qur&rsquo;an. Allah says:

&ldquo;The only reward of those who make war upon Allah and His Messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom&rdquo; (AlMa&rsquo;idah: 33).

As for branding their eyes, the Prophet (peace and blessings be upon him) branded the eyes of the people of `Ukl or `Uraina with iron because they killed the herder and branded his eyes with iron. Imam Ibn Hajar stated the differences of opinions among scholars and he said, &ldquo;The killing that took place (that is, in reference to the above hadith) was in retaliation and Allah Almighty says,

&lsquo;And one who attacketh you, attack him in like manner as he attacked you&rsquo; (Al-Baqarah: 194).&rdquo;

All in all, using this story as evidence in favor of the permissibility of torturing people in Islam is refuted by the fact that the Prophet (peace and blessings be upon him) applied the punishment for Hirabah on them and that he did not do so for personal vengeance. (SOURCE, emphasis added)

Likwise, Moiz Amjad writes:

There is only one part of the referred narrative, which raises a question-mark in one’s mind. It apparently seems strange that after having implemented the punishment prescribed in the Qur’an for crimes committed against the society, in general, why did the Prophet (pbuh) ordered their eyes to be branded. Most of the narratives do not provide an answer to this question. However, in one of the narratives reported in Ibn Al-Jarood’s Al-Muntaqaa, Anas (ra) is reported to have explained the reason for this punishment as well. The companion of the Prophet (pbuh) is reported to have said:

The Prophet (pbuh) branded their eyes because they had branded the eyes of the herdsmen. (volume 1, Pg. 216) This explanation adequately clarifies the fact that the Prophet (pbuh) ordered the branding the eyes of the culprits, in compliance with the Qur’anic directive of Qisaas (Al-Baqarah 2: 178, Al-Maaidah 5: 45) for the punishment of murder and inflicting physical injury on someone. In view of the foregoing explanation, I find no reason to consider the incident narrated in the referred narrative to be unauthentic. (SOURCE)

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Shaykh Muhammad al-Qannâs, a Professor at Al-Imam University (Riyadh, Saudi Arabia), places the narration in perspective by presenting the views of the various Muslim scholars:

The above mentioned hadîth is narrated in Sahîh al-Bukhârî (6802) and Sahîh Muslim (1671). It reads: Some people belonging (to the tribe) of `Uraynah came to the Prophet (peace be upon him) at Madînah, but they found its climate uncongenial. So the Prophet (peace be upon him) said to them: If you so like, you may go to the camels that are part of the charity and drink their milk and urine. They did so and were all right. They then fell upon the shepherds and killed them and turned apostates from Islam and drove off the camels of the Prophet (peace be upon him). This news reached Allah&rsquo;s Apostle (peace be upon him) and he sent (people) on their track and they were (brought) and handed over to him. He got their hands cut off, and their feet, and put out their eyes, and threw them on the stony ground until they died.

The scholars disagree among themselves on this punishment:

1. Some said: This punishment was in retaliation for their act and the Prophet (peace be upon him) punished them in the same way that they killed the shepherds. It is mentioned in Sahîh Muslim

&ldquo;The Prophet (peace be upon him) put out their eyes because they put out the eyes of the shepherds&rdquo;.

The people concerned in studying the Prophet&rsquo;s (peace be upon him) military career said: They dismembered the shipyards. Ibn al-Qayyim said: &ldquo;It is extracted from the story of al-`Arâniyîn tribe that the criminal will be subject to the same act similar to the one he perpetrated, when they put out the shepherd&rsquo;s eyes, he put out their eyes.&rdquo; [Zâd al-Mâ`âd: (3/286)]

2. Other scholars said what is mentioned in the hadîth is abrogated, according to the prohibition of mutilation.

Accordingly, what took place in this hadîth was abrogated. This was adopted by al-Bukhârî. He narrated from Qatâdah that: &ldquo;It is been narrated to us from the Prophet (peace be upon him) after that the Prophet (peace be upon him) encouraged charity and prohibited mutilation.&rdquo; [Sahîh al-Bukhârî (4192)].

It was narrated by Qatâdah through Muhammad b. Sîrîn that this took place before the revelation on the ruling of punishments. [Sahîh al-Bukhârî (5686)]

Al-Hâzimî said: &ldquo;This hadîth was abrogated&rdquo; and he set a chapter &ldquo;Mutilation and its abrogation&rdquo;. He said: &ldquo;A group of people adopted the opinion that these ruling were fixed in the beginning and then were abrogated when Allah sent: &ldquo;The punishment of those who wage war against Allah and His messenger&hellip;&rdquo; [Sûrah al-Mâ&rsquo;dah: 33]

[Al-I`tibâr fi al-Nâsikh wa al-Mansûkh, page 196].

It could be that this severe punishment was at the beginning because the Prophet (peace be upon him) knew that some of the tough and hardened Bedouins who live around Madînah would not refrain from attacking others unless they heard

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of some of these severe punishments. The desert Bedouins living in the surrounding wilderness were warlike tribes used to toughness and to causing harassment. Allah says: &ldquo;The dwellers of the desert are very hard in unbelief and hypocrisy, and more disposed not to know the limits of what Allah has revealed to His Messenger; and Allah is Knowing, Wise&rdquo; [Sûrah al-Tawbah: 97] (IslamToday fatwa service)

Therefore, the Prophet Muhammad (peace be upon him) did not punish them any more than the harm they inflicted upon the sheperd and the Muslim community. He also sent a strong message to other desert tribes who were accustomed to raiding and attacking nearby villages and tribes. This punishment was done for the security of the Muslim community, living in a very dangerous time with no formal legal system governing the arabian tribes. The situation is incomparable to modern times where governments have strong control over their territories – in arabia there existed a tribalistic anarchy. As Shaykh Muhammad ‘Ata Al Sid Sid Ahmad writes:

When the criminals of ‘Urainah betrayed the community of Madinah which had met them with all love and respect — by torturing and killing the herder of their camels and escaping with the Muslim’s camels as their booty — the Prophet quickly marshalled all his powers, arrested and dealt with them in the severest manner as the law allowed him. (Al-Sid, Islamic Criminal Law: The Hudud; Malaysia, Eagle Trading Sdn. Bhd., 1995, p. 132)

It should also be noted that many critics of the punishments in Islam are themselves believers in an afterlife in which people will be punished for their crimes, often with eternal torment in Hell. Eternal torment is far more servere than any temporary punishment delivered in this life. The punishments prescribed in Islam are intended to purify the offender of their sin in order that they may be saved from a far greater punishment in the next life. It seems that when one defers a punishment to the afterlife, there is a subconcious belief that such a punishment is not as “real” and consequently it is not as bothering to sentence someone to eternal torture in Hell as it is to prescribe a painful punishment here and now. Such thinking is inherently flawed.

Some writers have also claimed that the punishment delivered to the Ukil/Urayna tribe was prescribed for their apostasy. This is clearly rejected by the text of the hadith as well as the consensus of all Muslim jurists. Shaykh Muhammad S. AlAwa explains this as well:

On the other hand, the prevalent view among Muslim jurists is that the case of this group of ‘Ukal and ‘Urayna was a case of hiraba (armed robbery) and it was for this crime that they were punished (fn. See Tabari, Tafsir, vol. VI, pp. 132146; Ibn al-Qayyim, Zad al-Ma’ad, vol. III, p. 78; Ibn Hajar, Fath Al-Bari, where he criticises Bukhari’s view). The text itself demonstrates this very clearly. (El-Awa, Punishment in Islamic Law; US American Trust Publications, 1993, p. 51)

To conclude, this narration refers to an event of Hiraabah (armed robbery), where the Prophet Muhammad (peace be upon him) implemented the law of Qisas (retribution), and the offendors were punished exactly as they had punished the sheperd. The Prophet did not exceed this limit at all in his prescribed punishment, but rather purified the offenders so that the punishment in the next life would be averted.

Misquoted Verse #15

5:51 O ye who believe! take not the Jews and the Christians for your friends: They are but friends to each other. And he amongst you that turns to them is of them. Verily Allah guideth not a people unjust.

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The first point to be noted is that, in the verse above, the word Awliya is often incorrectly translated as friends (Awliya is the plural and its singular is wali and the concept is walaah). As a result, many people are under the misconception that this verse commands Muslims to distance themselves from Non-Muslims and to avoid friendship with them. This is far from the truth, as we shall see after examining the meaning of the word Awliya. The Qur’an says:

3:122 …Allah was their WALI (protector), and in Allah should the faithful (Ever) put their trust.

This verse indicates that a wali is one in whom trust is placed for protection, as the Qur’an always declares God the protector, wali, of the righteous. As Dr. Saeed Ismail Sieny concludes his discussion on Walaah by writing:

As we have discovered above, the root of the word “al-walaah” does not include love, support, etc., and that the core meaning rests on guardianship. (Sieny, The Relationship Between Muslims and Non-Muslims; Toronto, Al-Attique Publishers Inc., 2000, p. 102, emphasis added)

And Dr. Muzammil Siddiqi writes:

In the verse you quoted, the word “Awliya” is used. It is a plural and its singular is “wali”. The correct translation of the word “”wali”" is not “friend” but it is someone who is very close and intimate. It is also used to mean “guardian, protector, patron, lord and master”. In the Qur’an this word is used for God, such as

&ldquo;Allah is the Protector (or Lord and Master) of those who believe. He takes them out from the depths of darkness to light&hellip;&rdquo; (Al- Baqarah: 257)

There are many other references in the Qur’an that give this meaning. The same word is also sometimes used in the Qur’an for human beings, such as

&ldquo;And whosoever is killed unjustly, We have granted his next kin “wali” the authority (to seek judgment or punishment in this case)&hellip;&rdquo;(Al-&lsquo;Isra’ :33) (SOURCE emphasis added)

It becomes clear that the word Awliya cannot be taken as simply referring to friendship, as it contains a much more complex meaning, including dependence and guardianship. Therefore, a more accurate translation of the verse would be:

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5:51 O ye who believe! take not the Jews and the Christians for your protectors: They are but protectors to each other. And he amongst you that turns to them is of them. Verily Allah guideth not a people unjust.

Therefore, the referred verse does not prohibit friendship with Non-Muslims at all. Dr. Muzammil Siddiqi writes:

The Qur’an does not say that non-Muslims cannot be Muslims’ friends, nor does it forbid Muslims to be friendly to nonMuslims. There are many non-Muslims who are good friends of Muslim individuals and the Muslim community. There are also many good Muslims who truly and sincerely observe their faith and are very friendly to many non-Muslims at the same time. Islam teaches us that we should be friendly to all people. Islam teaches us that we should deal even with our enemies with justice and fairness. Allah says in the Qur’an in the beginning of the same Surah Al-Ma&rsquo;dah:

&ldquo;O you who believe! Stand out firmly for Allah as witnesses to fair dealings and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just, that is next to piety. Fear Allah, indeed Allah is wellacquainted with all that you do.&rdquo; (Al-Ma&rsquo;dah :8)

In another place in the Qur’an, Allah Almighty says:

&ldquo;Allah forbids you not with regard to those who fight you not for your faith, nor drive you out of your homes, from dealing kindly and justly with them. For Allah loves those who are just. Allah only forbids you with regard to those who fight you for your faith, and drive you out of your homes and support others in driving you out, from turning to them for protection (or taking them as wali). Those who seek their protection they are indeed wrong- doers.&rdquo; (AlMumtahinah: 8-9)

Moreover, Allah Almighty has described Prophet Muhammad, peace and blessings be upon him, as “a mercy” to the worlds. He was a sign of Allah’s Mercy to all, Muslims as well as non-Muslims. In his kindness and fair treatment he did not make any difference between the believers and non-believers. He was kind to the pagans of Makkah and fought them only when they fought him. He made treaties with the Jews of Madinah and honored the treaties until they broke them. He, peace and blessings be upon him, is reported to have received the Christians of Najran with kindness in his Masjid in Madinah. They argued with him about Islam, but he returned them with honor and respect. There are many examples from his life that show that he was the friendliest person to all people. (SOURCE)

And as Muhammad Asad writes:

As regards the meaning of the “alliance” referred to here, see 3:28, and more particularly 4: 139 and the corresponding note, which explains the reference to a believer’s loss of his moral identity if he imitates the way of life of, or-in Qur’anic terminology-”allies himself” with, non-Muslims. However, as has been made abundantly clear in 60: 7-9 (and implied in verse 57 of this Surah), this prohibition of a “moral alliance” with non-Muslims does not constitute an injunction against normal, friendly relations with such of them as are well-disposed towards Muslims. It should be borne in mind that the term wall has several shades of meaning: “ally”, “friend”, “helper”, “protector”, etc. The choice of the particular term – and sometimes a -combination of two terms-is always dependent on the context. (Asad, The Message of the Qur&rsquo;an, emphasis added)

The second point to note is that although this verse makes a general statement, the ruling is specific and is to be applied

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in a context similar to the historical context. Shaykh Yusuf Al-Qaradawi wrote about this topic extensively in response to a similar question:

[The answer to this is that these verses are not unconditional, to be applied to every Jew, Christian, or non-Muslim. Interpreting them in this manner contradicts the injunctions of the Qur'an which enjoin affection and kindness to the good and peace-loving peoples of every religion, as well as the verses which permit marriage to the women of the People of the Book, with all that Allah says concerning marriage

and He has put love and mercy between you&rdquo; (30:21)

and the verse concerning the Christians:

And thou wilt find those who say, 'Surely we are Christians,' to be nearest to them (the Muslims in affection...(5:82)

The verses cited above [verse 5:51] were revealed in connection with those people who were hostile to Islam and made war upon the Muslims. Accordingly, it is not permissible for the Muslims to support or assist them – that is, to be their allynor to entrust them with secrets at the expense of his own religion and community. This point is explained in other verses, in which Allah, The Most High, says:

They will spare nothing to ruin you; they yearn for what makes you suffer. Hatred has been expressed by their mouths, but what their hearts conceal is still greater. Thus have We made clear to you the revelations (or signs), if you possess understanding. Ah! You love them, but they do not love you&hellip;(3:118-119)

This ayah throws light on the character of such people, who conceal great enmity and hatred against the Muslims in their hearts and whose tongues express some of the effects of such hostility. (Al-Qaradawi, Al-Halal Wal Haram Fil Islam; US American Trust Publications, 1994, p. 340, emphasis added)

As Shaykh Qaradawi mentioned, verse 5:11 cannot possibly be taken as a prohibition of friendship since the Qur&rsquo;an allows Muslim men to marry women from the People of the Book:

5:5 &hellip; virtuous women of the believers and the virtuous women of those who received the Scripture before you are lawful for you&hellip;

And the Qur&rsquo;an describes the relationship of marriage to be a relationship with the deepest bond of love:

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30:21 And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect.

Also note that the Qur&rsquo;an says:

60:8-9 Allah does not forbid you respecting those who have not made war against you on account of [your] religion, and have not driven you forth from your homes, that you show &ldquo;Birr&rdquo; with them and deal with them justly; surely Allah loves the doers of justice. Allah only forbids you respecting those who made war upon you on account of [your] religion, and drove you forth from your homes and backed up [others] in your expulsion, that you make friends with them, and whoever makes friends with them, these are the unjust.

The word &ldquo;birr&rdquo; is the same word used to describe a Muslim&rsquo;s relationship with their parents which is considered the most sacred blood relationship in Islam. Therefore, Muslims are clearly commanded to deal with peaceful non-Muslims is a friendly and peaceful manner. The third point is that the specific groups being referred to in this verse were those hostile to Islam, and not all Jews and Christians in general. Concerning the historical context, the verse was revealed during a time when the Muslims were being attacked from many directions, including the Christian Roman empire and the Jews of Madinah. The Muslims had originally made a pact with the Jews of Madinah, but they were betrayed twice. So in this context, the Qur’an was telling the believers to be cautious in dealings with such enemies who oppose Islam, and not to trust them as protectors. As Jasser Auda writes:

It was revealed in certain historic circumstances, in which there was a war between the infant Islamic state on different occasions on four different fronts: the Romans, the Persians, the pagans of Arabia, and the Jews of Madinah. So, the historic context of the revelation of this verse is a situation of war between Muslims and the People of the Book (Jews, internally in Madinah, and Christians, through a Roman crusade). So, yes, Muslims were not allowed to make friends with the enemies who were fighting them and wishing to eliminate them from the face of the earth. Some Muslims say that since the verse has this historic context, then it is part of history and no longer applies. This is not correct! It is true that the verse has a history behind it, but this does not mean that it is no longer relevant. It is totally relevant but only in a context similar to the historic context. So today Muslims are not to make friends with Jews or Christians (or followers of any other religion for that matter) if they try to kill Muslims, kick them out of their homes, etc. (SOURCE)

The Qur’anic verse is relevant in a similar context to the historical context. A Muslim cannot take Jews or Christians or anyone as protectors if they oppose their religion and its teachings. The Muslims are encouraged to rely on each other for support. Dr. Muzammil Siddiqi writes:

It is obvious that Jews patronize the Jews and Christians patronize the Christians, so why not Muslims patronize Muslims and support their own people. This verse is not telling us to be against Jews or Christians, but it is telling us that we should take care of our own people and we must support each other. In his Tafsir, (Qur&rsquo;an exegesis) Imam Ibn Kathir has mentioned that some scholars say that this verse (i.e. the one you referred to) was revealed after the Battle of Uhud when Muslims had a set back. At that time, a Muslim from Madinah said, “I am going to live with Jews so I shall be safe in case another attack comes on Madinah.” And another person said, “I am going to live with Christians so I shall be safe in case another attack comes on Madinah.” So Allah revealed this verse reminding the believers that they should not seek the protection from others, but should protect each other. (See Ibn Kathir, Al-Tafsir, vol. 2, p. 68) (SOURCE)[/

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The groups prohibited for Muslims to take as protectors are described in the Qur&rsquo;an:

The Holy Qur’an, 60:1 O ye who believe! Take not my enemies and yours as protectors,- offering them (your) love, even though they have rejected the Truth that has come to you, and have (on the contrary) driven out the Prophet and yourselves (from your homes), (simply) because ye believe in Allah your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure, (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path. 60:2 If they were to get the better of you, they would behave to you as enemies, and stretch forth their hands and their tongues against you for evil: and they desire that ye should reject the Truth.

So the Qur’an forbids taking those as protectors who expel the Muslims from their homes and who would betray and attack as soon as the opportunity arises. Those who have no respect for a Muslim&rsquo;s beliefs and desire that the Muslim leaves their faith – they cannot be taken as protectors. This is the correct interpretation based on the context of the verse. To conclude, we once again quote Dr. Muzammil Siddiqi:

Muslims are allowed to have non-Muslims as friends as long as they keep their own faith and commitment to Islam pure and strong. You are correct in pointing out that a Muslim man is also allowed to marry a Jewish or Christian woman. It is obvious that one marries someone for love and friendship. If friendship between Muslims and Jews or Christians was forbidden, then why would Islam allow a Muslim man to marry a Jew or Christian woman? It is the duty of Muslims to patronize Muslims. They should not patronize any one who is against their faith or who fights their faith, even if they were their fathers and brothers. Allah says:

&ldquo;O you who believe! Take not for protectors (Awliya’) your fathers and your brothers if they love unbelief above faith. If any of you do so, they are indeed wrong-doers.&rdquo; (Al-Tawbah : 23)

In a similar way, the Qur’an also tells Muslims that they should never patronize the non-Muslims against other Muslims. However, if some Muslims do wrong to some non-Muslims, it is Muslim&rsquo;s duty to help the non-Muslims and save them from oppression . The Prophet, peace and blessings be upon him, said that he himself will defend a Dhimmi living among Muslims to whom injustice is done by Muslims. But Islam also teaches that Muslims should not seek the patronage of non-Muslims against other Muslims. They should try to solve their problems among themselves. (SOURCE)

Islam is a religion of peace and compassion, therefore it requires its adherents to act in the best possible manner to other human beings. Verse 5:51 does not refer to friends, but protectors, and the historical context reveals that this verse prohibits Muslims from seeking the protection and allegiance of those who are hostile to the Islamic faith. It is not a reference to all Non-Muslims, as the scholars of Islam have clarified.

Conclusion

Islam is a religion of mercy and justice. It calls all human beings to the worship of the One God who created us all.

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What many people falsely present as Islam has actually been proven to be diametrically opposed to the values and laws of Islam. The narrations and verses explained in this article are frequently misquoted by those who seek to malign Islam and spread hatred towards its followers. In doing so, they follow in the footsteps of historical tyrants who performed ethnic cleansing by painting a certain group as evil.

Such was the method of the Nazis who slaughter millions of Jews by labelling them as Christ-killers. History repeats itself, and it is unfortunate that people have not learnt from previous atrocities.

Today, Muslims are experiencing the same hatred, as people become more tolerant of attacks on Islam. The only cure to this problem is education. Everyone must strive to spread the truth about a misunderstood religion. Islam is not the enemy. Hatred, Intolerance and Ignorance are the enemies of humanity.

May Allah protect us!

By : Ansar Al-’Adl (www.islamicboard.com)

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Khutbah:

By Omar Tarhuni

 A-úthú billáhi minash shaytánir rajím.      Bismilláhir Rahmánir Rahím!

[Arabic du'á]

“O mankind, Fear your Lord Who created you from a single soul and out of it created its mate; and out of the two has spread a multitude of men and women. Fear Allah in Whose name you demand your mutual rights, and head the ties of kinship, Surely Allah is ever watchful over you.” (4/1)

This verse is from Surat An-Nisa which means Women in Arabic. In part, it deals with women, orphans, marriage and family rights. Its very title should be enough to show the noble position Islam has reserved for women.

This verse expresses simply and forcefully the Islamic standpoint on the status of women and the mutual rights and duties of the two sexes. First of all, Allah makes it clear that both men and women have been created in the same manner and their destinies are inter-related, as if they are the two parts of a single body.

Both male and female have been created of a single soul, and then, that single soul was molded into two shapes, but there is no conflict or hostility between them.

In life’s journey, man has been provided with a partner from his own species, whose role is complementary and who is like a part of his body. The entire human race originates from this pair. Allah blessed their union, love and companionship with great abundance so that those who were two multiplied into so many millions, so that no one can tell how many have been borne into the world.

The verse says, ” Fear Allah through Whom you demand your mutual rights and in whose name you lay your claim on one another “.

All our mutual rights are referred to Allah. We are His creatures. His will is the standard and measure of Good. Our duties are measured by our conformity with His will.

Our mutual rights and duties arise out of His Law, the sense of Right that is planted in us by Him.

In the human race no one is sufficient unto himself. We are all dependent on one another. Every one is at once the receiver and the giver; not that the receivers are on one side and the givers are at the opposite.

Every one is linked in the mesh of rights and duties; in the network of civilized life each stands in need of others.

Without a woman, no man can accomplish his natural role and his journey in a pleasant and comfortable manner. Likewise, no virtuous woman can lead a happy and content life without a life partner.

Allah, the Creator has made them dependent on each other so that without one another the life of each must remain incomplete

Again, it is proclaimed that it is Allah in whose name we should demand our rights of one another. The Islamic society is founded upon belief in God, in His power, Majesty and Oneness. The partnership between a Muslim man and a Muslim woman becomes legitimate in the name of Allah.

It is the name of Allah that makes strangers relatives and distant ones near ones.

The bond between man and wife is a bond of faith and love, and in its depth, intimacy and naturalness, it is absolutely unique.

All this is the miracle of the name of Allah. A new world is born by invoking His name. A Muslim man and a Muslim woman cannot mix freely with one another; some times they cannot even travel together, until the name of Allah comes to dwell between them and the sacred tie is made.

In its magnificent and unique style, the Quran has represented the basic reality of human society, the interdependence of its members, their co-relation and mutuality, in the few simple words:

” through Whom you demand your mutual rights “

It, then, proceeds to urge us to be careful of our duty to Allah in Whose name we make the unlawful lawful, and bring about revolution in our lives. The Quran has used another matchless expression, also, to describe the profound relationship between husband and wife. It says:

” They are raiment (clothing or garments) for you and you are raiment for them”. (2/187)

It is the Quran alone that could use the word ” raiment” in this context. Men and women are each other’s garments.

The commentators comment that “they are for mutual support, mutual comfort, and mutual protection.” Support goes much further than material or physical support and protection. It is the love for each other expressed in words of encouragement, caring, understanding, feeling responsible for and having a deep respect for each other’s person, ideas and beliefs

Support is a mutual expression of love, and has no pre-conditions other than that it should subscribe to the Islamic Shariah.

Sad to say, sometimes we support or withhold our support as a means of rewarding or punishing our family.

Can you imagine a man suddenly falling out of love with his wife because the food she made for him was bit salty or too hot for him, or because she did not iron his shirt properly. Can you imagine a man wanting to divorce his wife because his shirt was not ironed properly. Support must have the effect of helping our partner gain fulfillment in the special gifts or interests, which Allah has given her or him

Clothing is also essential for warmth, for concealment and hiding nakedness and as an adornment of life . The verse conveys every thing that can be said concerning the relationship of love, faith and trust between man and wife. In Islam, matrimony or marriage is not regarded as a necessity but given the status of an act of worship, which brings a man closer to God.

The concept of marriage is not based on biological or social necessity without which the enjoyment of life is not complete, but it is religious. The Prophet, gave the greatest example of it in his own life. He said:

“The best among you is he who is good to his family, and, among you, I am the best for my family. “

If you study the life of the Prophet, you will be struck by the examples of his respect for women. His regard for women and his sentiments are not to be found in the lives of greatest champions of women rights, nor in the lives of the most notable holy men and reformers. He was kind to his wives. He did his best to please them and make them happy. He shared with them their legitimate recreational activities.

He was also kind and affectionate with children that he would even cut short his prayer, so dear to his heart, if he heard a child crying. Nothing could have been more precious to him than Salah, yet, he would say: ” some times I would like to prolong my Salah, but I hear a child crying and shorten the service, thinking that its mother would be restless.”

These are the examples we have before us. Allah urges us to protect the dignity of His name we have brought in, not merely using it to our advantage. This commandment is for both men and women.

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Part 2

We are living in a western society. We have not only to introduce the tenets of Islam to our non-Muslim neighbours, but also to present before them living models of the Islamic family-system. Undoubtedly, Western civilization is rapidly on the decline. One of the foremost causes of this is the disintegration of the family.

Love and trust, which are cornerstones of married life, are yielding to selfishness and sensuality. Some of the statistics and studies undertaken by western academic, social and religious institutions say much about the miserable situation of the western family in general, and the British family in particular.

There ought to be love and sympathy on both sides, husband and wife, for in that alone lies true happiness. Even poverty and starvation can be tolerated where there is love and the willingness to enter into and share the feelings of one another. There are, even now, many families in the East which do not have enough to eat and yet live happily because there is mutual love and loyal companionship. Here, in the West there is every thing – wealth, scientific innovation, and materialistic advancement – but many hearts are devoid of peace and contentment.

Modern man is equipped with power, but lacking in vision.

The conqueror of solar radiation cannot brighten his own destiny.

The traveler to the moon – can not explore the world of his own ideas and make his home a place of happiness and tranquillity.

Those of you who have been here for some time must be aware of this distressing aspect of life in this society, so I need not say more.

The verse that I have quoted explains the fundamental truth that human society is based upon interdependence and respect for each other’s rights and needs. Islam seeks to strengthen our awareness of this basic truth. We should feel grateful to the person through whom the needs are fulfilled.

May Allah guide us to the straight path and enable us to follow the examples set by the Prophet, sws. May Alláh help us to present the real pattern of Islamic life and social conduct. Our living example must appeal to the non Muslims who have gone weary of western family life. We must encourage them to think over and examine closely the social commandment of Islam. In this way we may be able to render a valuable service to this country and to Islam.

“Our Lord Grant unto us wives and offspring who will be the comfort of our eyes, and give us the grace to lead the righteous.”

11/16/95

30/8/00

http://www.khutbahbank.org.uk/Royal_Holloway_khutbahs/Omar_Tarhuni/women_marriage_and_family.htm

True "equality" does not mean to be the same

So often I hear of people making harsh comments about how Arab/Muslim men treat their wives and that because the women are prefered to stay at home and raise the children, wear a scarf and long clothes when they go out, that we are oppressed.  Yet if we look to what ISLAM teaches, and the majority of Muslims practice, we can see that the place of Women in Islam is very high and an honorable position.  If we look to all other countries we can find plenty of men who abuse the women in their life; physically, sexually, mentally and emotionaly.  Abuse, subjucation, and oppression of women is not new, does not know color, age, race or religious roots.

Islam has set women’s position equal to that of man on religious standing as stated in the Quran:

 

Allah Almighty equalizes between men and women in good deeds; “If any do deeds of righteousness be they male or female and have faith, they will enter Heaven, and not the least injustice will be done to them. (The Noble Quran, 4:124)“

Allah Almighty further equalizes between men and women; ”For Muslim men and women,- for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in Charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in God’s praise,- for them has God prepared forgiveness and great reward.  (The Noble Quran, 33:35)“

 

Both of these verses show us that in front of Allah men and women are equal in value and in the deeds that they do.  There is no inherant value that makes one sex better or higher than the other, nor is woman held responsible for sin of Eve, i.e. orignonal sin.  This point is then reinforced by this verse:

Righteousness determines the value of humans in Allah Almighty’s sight.  It is not their gender or race: “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other.  Verily the most honoured of you in the sight of Allah is the most righteous of you.  And Allah has full knowledge and is well-acquainted.  (The Noble Quran, 49:13)“

In Islam, men and women are equal, but that doesn’t mean the same.  We are all created with natural abilities and natures; equality between men and women in Islam is determined by their belief and righteous work, but their roles and responsibilities in life are different because of their physical and emotional differences.  Each to excell in their gifts and abilities.  

Abu Hurairah (May Allah be pleased with him) reported: A person came to Messenger of Allah (PBUH) and asked, “Who among people is most deserving of my fine treatment?” He (PBUH) said, “Your mother”. He again asked, “Who next?” “Your mother”, the Prophet (PBUH) replied again. He asked, “Who next?” He (the Prophet (PBUH)) said again, “Your mother.” He again asked, “Then who?” Thereupon he (PBUH) said,” Then your father.”

In another narration: “O Messenger of Allah! Who is most deserving of my fine treatment?” He (PBUH) said, “Your mother, then your mother, then your mother, then your father, then your nearest, then nearest”.
[Al-Bukhari and Muslim].

This does not mean that mothers are better than fathers, for they provide and guide us in our life, but that the mother endures the stress and hardship of pregancy, then again in labor and lastly in the time she suckles or breast feeds the child.  They are usually the ones who are tasked with the daily chores of raising the child, even when the father is greatly involved.

Also…..

The Prophet Muhammad said, may Allah’s peace and blessings be upon him: Your Heaven lies under the feet of your mother (Ahmad, Nasai).  This means that we gain admission to Jannah (Heaven) through our treatment of our mothers. We can also be denied admission through mistreatment of mothers. It is said that no person will ever be granted access to Paradise if his mother died while angry with him. Now, obviously, there are many other factors that determine whether or not a person will ever see Jannah. This hadith simply shows the importance of being kind to our mothers.

A wife of the Prophet Muhammad (peace be upon him) said: (The Prophet) never hit anyone with his hand, neither a woman nor a servant.”

Sahih Muslim, Hadith 1082

The Prophet said: “The most perfect Muslim in the matter of faith is someone who has excellent behavior; and the best among you are those who behave best toward their wives.”

Al-Tirmidhi, Hadith 106

Finally we can see the beauty of the relationship between a husband and wife as written in the Quran: ” They are raiment (clothing or garments) for you and you are raiment for them”. (2/187)

This annalogy is most fitting and beautiful of the relationship that Islam promotes between a husband and wife, where one protects the other and vice versa.  In this verse we can see that men and women are equal to each other, yet each in their unique and individual roles.  

I have always wondered why do people think that Muslims worship a Moon god.  Where do they get this information or idea from? In all my days of learning about religions, I never heard about such a thing.  It only needs a person to pick up the Quran and read it not even half way through and they will understand about Islam and Muslims and they will walk away knowing that Islam is the furthest thing from worshiping a Moon god that you can find! It is the most pure monotheistic religion of the three available.  Just because we utilize the moon to tell time and seasons does not make us worshipers of a moon god any less than Christians are of worshipping a sun god.

so I decided to find out some information to try and dispell these ideas and myths and hopefully readers can take this information and spread it as well.  Please read it well and think about what it really means.  

* What Is Islam?
The word, ‘Islam’ means ‘Submission to God’; it also means ‘Peace’. Islam is the religion decreed for mankind by God, Who revealed it to His prophets; and they in turn, taught it to the people around them. As the Religion of God, it implies ‘the Peace that a person can attain in this life and in the hereafter, by submitting his whole self to God’. From the beginning of mankind, God sent revelations with His chosen prophets. The first prophet was the first man, Adam, peace be upon him, and he was a Muslim, (i.e, one who accepted Islam; or one who submitted his whole self to God), as were all other prophets of God. They were all Muslims. Islam means “Complete and Unconditional Submission to Allah (God)”

* Who Is Allah?
Allah is the Arabic word for the One and Only God, Who is the Creator and Sustainer of the whole universe and everything in it. This means that Allah is not just the God of the Muslims, but of the whole of creation; He is the God of the Christians, the Jews, the Hindus and even of those who deny His existence. The Holy Qur’an says: “Say: He is Allah, the One; the Self Subsisting. He doesn’t beget; nor is He begotten. There is nothing (or no one) like Him.” (Allah is the Arabic word for God, just as Dieu is in French or Gott in German. Arab Christians also say Allah. Sakina)

* Who Was Muhammad?
Prophet Muhammad (peace be upon him) was the last of God’s prophets. God revealed messages to him to guide mankind to a life of obedience to God. He was born to a noble family of Makkah (Mecca) in Arabia in the year 570 CE. When he was 40 years of age, the Angel Gabriel appeared to him and revealed the first verses of the Qur’an. He received further revelations from God on many occasions in his life until his death at the age of 63. In the light of this Guidance from God, he preached Islam and many who were worshipping the false gods of the Arab tribes became Muslims. These early adherents of Islam were brutally persecuted by the tribal leaders of Makkah: the name of their tribe was Quraysh.  Muhammad (peace be upon him) had to emigrate with the Muslims to Madinah, a city about 250 miles to the north of Makkah. The people of Madinah were more tolerant and they gradually accepted Islam. It was from this town that Islam spread to other parts of Arabia.

* Is Islam’s God an Angry or Vengeful God?
No, not at all. This is a complete misunderstanding.Every chapter in the the Holy Qur’an begins with the sentence, “In the name of Allah the Beneficent, the Merciful”. And it is with the same formula that a Muslim should begin every activity, be it taking food, starting a business etc. The Qur’an gives so many epithets to God, like Forgiving, Kind, Loving, Compassionate, Merciful and so on. From the Islamic point of view, God is the All Merciful Creator and Sustainer of the whole universe. Besides, He has given us His Guidance too, to lead us out of darkness into light.

* Were There Other Prophets?
Certainly. The Holy Qur’an, which is the Muslim Scripture revealed to Muhammad, the Last Prophet of God (peace be on him), clearly states that from the beginning of mankind on the face of the earth, God had been sending prophets to guide the people who lived in different lands in different periods of history. These prophets taught their people basically the same religion; because they were teaching just those ideas and principles which they received from the One and Only God through revelation. (Such Prophets include; Moses, Noah, Abraham, and Jesus as the Messiah. (Sakina)

* What is the Muslim Belief about Other Religions?
Since all the great religions were originally taught by God’s own chosen prophets, they had to be the same basic message. We do see differences, however, between them and we have to examine how this happened. After the time of every prophet, his teachings were either forgotten or distorted. Also, as a result of the changed circumstances of later times, newer and newer interpretations were introduced into the religion and gradually the essential message was polluted. This was the reason for the existence of a plurality of religions, in the place of the single Religion of God which all the prophets taught.

* Has Islam Any Special Relation with Judaism and Christianity?
Judaism was originally the religion taught by Prophet Moses or Musa (peace be on him). Christianity in its origin was taught by Prophet Jesus or `Eesa (peace be on him). Muhammad (peace be upon him) was the only prophet to come after Jesus. Chronologically as well as historically the religion closest to Islam is Christianity and then Judaism. Many of the religious concepts of these two religions bear a close resemblance to those of Islam. These three religions are called the Semitic Religions.

* What Do Muslims Believe about Jesus?
Like Christians, Muslims believe that Jesus was born miraculously without a father. But unlike Christians, Muslims do not take him to be God or the Son of God. Jesus was a man and a prophet. It is true that he has performed many miracles; there were others who worked miracles. But a miracle-worker does not become a God on that account, or even a prophet. Jesus said words to this effect. (See Mark 13:22: “For false Christs and false prophets shall rise, and shall show signs and wonders to seduce, if it were possible, even the elect”). The Qur’an, which is the Muslim Scripture God revealed to Muhammad (peace be on him) says, that Jesus performed many miracles by the help of God. In fact, these miracles were meant toprove to the people around him that Jesus was a Messenger of God. Jesus said so while restoring a dead man to life. (See John 11: 41-44 where Jesus says to God that he prayed to revive Lazarus in order to prove to the people that he was sent to the world by God, or in Islamic parlance that He was a Messenger of God). Anyone who holds that Jesus is God has to explain so many categorical statements in the Gospels like these: That Jesus prayed to God; that he wept; that the first commandment is the Jewish Shema (that God is Only One) and so on and so forth. So, the Muslim belief about Jesus is well attested by the Gospels themselves.

* What Happens after Death?
At the time of death, a person’s soul is separated from his body and the body is buried. It decompses and becomes one with the dust whereas the soul lives on, but passive in a state of sleep until they are resurrected on the Day of Judgement.

* What is Meant by the Day of Judgement?
The Day of Judgement comes after the End of all the days here in our earthly life. The Day of Judgement is the occasion when all the souls of all the persons who lived here are resurrected with their bodies and are gathered together for Judgement. On that day, every soul will be given what it deserves. That is to say, all those who believed and did good deeds will enter Paradise to enjoy Eternal Bliss. Those who rejected God and His Guidance will be sent to Hell, to undergo Eternal Torment.

* Why Should There Be a Hell?
God says in the Holy Qur’an that His Mercy transcends and outreaches all His other qualities, but at the same time He is Just. We read in the Holy Qur’an a verse which should make us think: ‘Are the rightly guided equal to the misguided?’ Certainly not. Are those who exploit and oppress God’s righteous servants equal to those who strive and sacrifice in His Way? If God is indifferent to the beliefs and actions of both the good and the bad alike, where is His Justice? To balance His Providence and to fulfil His Justice, there has to be a Hell as there has to be a Heaven. That is quite in the interest of Divine Justice as well as of the natural justice we usually speak of.

* What Is the Islamic View of Man?
From the Islamic point of view, man is the highest of God’s creations; and in fact God created the earth and everything in it for the benefit of man. God says in the Holy Qur’an that man is God’s vicegerent or deputy on earth. This means that He has bestowed upon man not only spiritual, moral and intellectual capabilities, but also freedom within limits. It is noteworthy that if God gave man all the intellectual qualities and no freedom, then those qualities would be useless. Similarly, if God gave man freedom and no reasoning power, his freedom would be entirely disastrous. This is because freedom always entails responsibility.As God has created the earth and everything for the use of man, God says that man should use these gifts responsibly. In teaching humankind a sense of responsibility, God sent His prophets with Guidance. When man listens to the prophets and shows sufficient wisdom to follow God’s Guidance, his life yields the best results. If man is irresponsible and ignores God’s Guidance and follows his own whims and fancies, his life becomes useless or quite opposed to God’s scheme of things.

* What Is the Purpose of Human Life?
God says in the Holy Qur’an that He created man as His vicegerent or deputy on earth. He says that He created the earth and everything in it for the sake of man. Also man is endowed with reason and all other related faculties. He is given freedom within limits. God’s Purpose of human creation is to reward those who show gratitude to him by submitting to His Will. We know about His Will from the Holy Qur’an and from the exemplary life of His Prophet, Muhammad (peace be on him). We have to learn God’s commands and prohibitions and follow His Prophet to do the duties entrusted to us as God’s representatives on earth. That is to say, his reward will be for those who fulfil the entrusted responsibility placed on them; namely, that we have to make use of God’s blessings in accordance with the limits set by God, for the benefit of our spiritual and worldly progress at the individual level as well as at the societal level. The Purpose of Life therefore is to attain the best of this world and of the other world; and that will be possible only if we discipline our lives to fit in with God’s way.

* Who Is a Muslim?
A Muslim is one who submits to God; and this is done first of all, by acknowledging and declaring the fact that “There is no god except Allah, (the One God) and Muhammad (peace be upon him) is the Messenger of God.” Second, such a person should lead a life in obedience to Allah by following the example of Prophet Muhammad (peace be upon him) in all areas of his life. This means that a person born to Muslim parents, or who bears a Muslim name need not be a Muslim. It is the right belief and a life in accordance with that belief that makes a person a Muslim.

* What Happens to a Non-Muslim, When He/She Becomes a Muslim?
A number of things are bound to happen to a non-Muslim when he/she becomes a Muslim:
First and foremost, he surrenders his will to the Will of the Almighty God, thus becoming free from all bondage.
Second, he takes care to control all his thoughts and actions to obey God’s commandments. In all his activities, his model is Prophet Muhammad (peace be on him). All the small term objectives of his life are subject to the great objective of winning the pleasure of God. He strives to live an Islamic life so thoroughly that his worldview and lifestyle will be modeled on the Prophet’s life. In short his external life as well as internal life will be different from that of a non-Muslim.

* Do Muslims Worship Muhammad (peace be upon him)?
No, not at all! Muslims do not worship Muhammad (peace be on him) or any other Prophet. They respect all the Prophets of God alike, but they do not worship any of them. They believe that Muhammad (peace be upon him) was a Messenger of God, a man and a servant like any other Prophet. Only, he was the Last of the Prophets. Muslims worship none but Allah, the Lord and God of the whole universe.

* Does Islam Promote Violence and Terrorism?
Certainly not! The word “Islam” means Peace and it stands for the Religion of Peace and Submission to God. Islam condemns violence in any form, whether it be active or passive. So there is no justification at all for the desperate acts of certain misguided Muslims, even in oppressed lands. Even when fighting is unavoidable, the Book of God and the Example of the Prophet have laid down the principles, the objectives and the manner of fighting in the “Way of Allah”. A fight merely for vengeance, for personal or national glory etc. will never be a fight in God’s Way.

* What Is Jihad?
The word “Jihad ” means “struggle or striving” in the Way of God. Every effort made by a Muslim to do good acts comes under Jihad. Muhammad (peace be on him), once said that the greatest Jihad is to speak the truth in the face of an oppressive ruler. This is because this requires real sincerity for truth and courage. Once while addressing those who came back after a battle, he said that they should now get ready for a greater Jihad. When they asked in surprise what could be a greater Jihad than an actual battle, the Prophet said he meant the fight with one’s own soul, against selfishness, greed, lust, and a hundred other evil inclinations and promptings of the heart. One form of the Jihad is taking up arms to defend one’s freedom or one’s birthright to one’s homeland. Another form of Jihad is the struggle to defend Islam or the Muslims when attacked. But Jihad can never be a tool of oppression for compelling a person to convert to Islam, because God has prohibited the use of force in religion. (Holy Qur’an 2: 256).

* Was Islam spread by the Sword?
No and emphatically no! In fact, Islam clearly prohibits the use of force or compulsion for its propagation. The Qur’an says: “There is no compulsion in religion” (2:256). It is true that Muslims carried thesword and fought many battles, but none of those battles was for spreading Islam. They were fought mostly for the establishment of peace and justice or for the restoration of the freedom of a people. An impartial analysis of the factors that led to such battles will clearly verify this. Can a faith be thrust down a person’s throat at the point of the sword? Can a faith outlive the vicissitudes of history over fourteen centuries, if it had been established by the sword? The history of the spread of Islam clearly shows that it has always been the greatness of its principles and the simplicity and rationality of its fundamental tenets that have helped its fast propagation. In many places where there are Muslims now, in the Far East like Indonesia, in China, and many parts of Africa, there are no records of any Muslim armies having gone there. In the U.S., Islam is the fastest growing religion and has over 7 million followers, and no form of coercion works there. Source: Islam-online   http://www.islamonline.net/english/index.shtml

What the Qur’an Really Says About Jihad and Violence
Save a Life, Save All Humanity–Take a Life, Kill All Humanity
from beliefnet.com

… Here are several of the Qur’an passages most frequently cited, and analysis from Islamic scholars.

On Jihad or “Holy War”                                                          

Chapter 2, verse 190: “Fight in the cause of Allah those who fight you, but do not transgress

 limits; for Allah loves not transgressors.”  This portion of the Qur’an was written in about 606 C.E., when the Prophet Muhammad and his followers were under attack in the city of Medinah, says Imam Yahya Hendi, a Qur’anic scholar who is the Muslim chaplain at Georgetown University. There, they had established their own state. But various coalitions of non-Muslim tribes–including Christians, Jews, atheists and animists–continued to go to war with them. This portion of the Qur’an explains their reasoning behind striking back.

The passage actually refers to a defensive war. “You fight back. You go as far as it takes to stop the aggression but you do not go beyond that. So if you have to, you go as far as fighting verbally to get someone out of your home–but you don’t shoot him after he is out. You don’t keep going on with it–only if you are attacked, if there is an oppression applied to you. The idea is that justice prevails. You don’t fight because you enjoy fighting, but because there is an oppression.

“It could be military force or [in today's world] it could be media force, writing against you. But when the hostilities are over and the enemy offers a peace treaty, you should submit. Muslims are obliged to submit to a peace treaty offered by the enemy. You don’t keep fighting.”

Al-Hajj Talib ‘Abdur-Rashid, imam of the Mosque of Islamic Brotherhood in Harlem, says the word jihad has its origin in the verb jahada which means to struggle, to fight. The word has a few different connotations, since struggle can occur on several levels.

“Muslims understand these levels based not only on the words of Allah in the Qur’an, but also on the authentic statements of the Prophet Muhammad as recorded in our oral traditions, preserved as hadith,” he says. According to ‘Abdur-Rashid, there are three levels of jihad: 

Personal Jihad: The most excellent jihad is that of the soul. This jihad, called the Jihadun-Nafs, is the intimate struggle to purify the soul of satanic influence–both subtle and overt. It is the struggle to cleanse one’s spirit of sin. This is the most important level of jihad.

Verbal Jihad: On another occasion, the Prophet said, “The most excellent jihad is the speaking of truth in the face of a tyrant.” He encouraged raising one’s voice in the name of Allah on behalf of justice.

Physical Jihad: This is combat waged in defense of Muslims against oppression and transgression by the enemies of Allah, Islam and Muslims. We are commanded by Allah to lead peaceful lives and not transgress against anyone, but also to defend ourselves against oppression by “fighting against those who fight against us.” This “jihad with the hand” is the aspect of jihad that has been so profoundly misunderstood in today’s world.

On Non-Muslims

Chapter 2, verse 256: “Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.”

This passage has been cited to justify expelling non-Muslims from Muslim countries. But Imam Hendi says that not only does the Qur’an avoid any such suggestion, it even prohibits aggressive efforts to convert. “No Muslim is allowed to go out and force people to become Muslim. In the early days of Islam, Jews came to Islam and had younger children and asked Muhammad if they could force Islam on their children because they are younger. This verse [which was] revealed to him says that there can be no compulsion on other religions. This is very clear.

“I have had people come to my office and say they wanted to convert to Islam. I talked to them and it turned out they just weren’t happy in their own faiths. So I said, no, go back to your own faith.”

What’s more, fundamentalist Muslims seldom site the passages of the Qur’an which are quite religious pluralistic. For instance, chapter 2, verse 46, says: “And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, ‘We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow (in Islam).’”

People of the Book is the term Muslims use to refer to Jews and Christians. “This is the most-viewed verse in terms of how we talk to non-Muslims. We have common ground between us and them,” says Imam Hendi.

On Martyrdom:

Chapter 3, verse 169: “Think not of those who are slain in Allah’s way as dead. Nay, they live, finding their sustenance in the presence of their Lord.”

Chapter 3, verse 172: “Of those who answered the call of Allah and the Messenger, even after being wounded, those who do right and refrain from wrong have a great reward.”

Does Islam have a special emphasis on martyrdom?  Those who believe so often look at these verses. Imam Hendi says there is, indeed, a special place for those who die in the service of God, though that service needs to be of a different sort than that provided by terrorists. “Suppose I’m on the pulpit teaching and giving my sermon,” says Imam Hendi. “If someone shoots me because of what I’m saying about God, the Qur’an says I’m not really dead because I’m with God. If I’m feeding the poor, and calling for justice, I can’t be called dead. My soul is alive and God sustains me.”

“If you are a teacher in a school and you die while teaching, you are a martyr. If you die while doing a service for people, you are a martyr. If I am traveling on American Airlines 700 going to London for a conference or to learn something, if that plane, God forbid, crashes, I am a martyr.  Travelers for learning are martyrs.

So to claim martyr status, all terrorists have to do is convince themselves that they are fighting for “justice,” which is, of course, highly subjective. “They say that America is the leader of injustice worldwide because of the embargo against Afghanistan, and the thousands of people suffering in Iraq. Some people think America has a double standard when it comes to the Middle East and Israel. [Terrorists] think if they hurt Americans, they serve the cause of justice. They use these verses,” says Imam Hendi.

But the Qur’an has just as many passages describing how martyrdom cannot cause harm to others. “The prophet Muhammad said, ‘Do not attack a temple, a church, a synagogue. Do not bring a tree or a plant down. Do not harm a horse or a camel. He went on and on in detail about what Muslims cannot do.”

On Terrorism and Violence

Obviously the Qur’an doesn’t condone terrorism, though Muhammed was the leader of a military force and therefore used violence. “In the West,” writes scholar Karen Armstrong in her book, Muhammad, “we often imagine Muhammad as a warlord, brandishing his sword in order to impose Islam on a reluctant world by force of arms. The reality was quite different. Muhammad and the first Muslims were fighting for their lives, and they had also undertaken a project in which violence was inevitable.”

It is true, she says, that unlike Christianity, Islam’s leader was not a pacifist. “Islam fights tyranny and injustice. A Muslim may feel that he has a sacred duty to champion the weak and the oppresed,” she writes. “Fighting and warfare might sometimes be necessary, but it was only a minor part of the whole jihad or struggle. A well-known tradition (hadith) has Muhammad say on returning from a battle, ‘We return from the little jihad to the greater jihad,’ the more difficult and crucial effort to conquer the forces of evil in oneself and and in one’s own society in all the details of daily life.”

While there are passages in the Qur’an, like the Old Testament of the Bible, that celebrate military victory, the overall gestalt of the Qur’an promotes a more restrained view. Chapter 5, verse 32, for instance, states: “On that account: We ordained for the Children of Israel that 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 anyone saved a life, it would be as if he saved the life of the whole people.”

That passages places a great value on the sanctity of a single life. “If you kill one person it’s as if you kill all humanity,” says Imam Hendi. 

Indeed, Hendi says, the Qur’an goes one step further in chapter 8, verse 61, “But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah.”

Source:  beliefnet.com

click above  to watch a powerful slide show with comments by many scholars and known people in the states about islam and terrorism.  What does Islam say about terrorism? Is Islam a religion of peace or does it promote violence and fighting?  Read for yourself!

Veil: the View From the Inside

By Nakata Khaula

- The View From The Inside
- PostScript: The Life Without the Hijab

Do Muslim Women Have Rights?

Anyone whose sole source of knowledge about Islam has been the Western media, “knows” that Islam “oppresses” women. The hijab or veil, is the symbol of such “oppression.” To “liberate” Muslim women from such “oppression” has been the cherished goal of media pundits, Western “experts” on Islam, and the feminists.

Such is the result of a fierce propaganda campaign that has been going on for a very long time. The attack has been so ferocious that the veil and all the aspects of Shariah (Islamic laws) dealing with women should have pulverized under its intense heat. Yet in the U.S., the Western Europe, Japan and Australia, it is the women who have been turning to Islam in record numbers. It was not supposed to happen! And when it does, the propaganda machinery does not acknowledge it. It just puts a little more pressure on the accelerator.

There is something to be said about the N.Y. Times or L.A. Times reporter who will travel half way around the world to interview a woman with a Muslim sounding name in, say, Pakistan to talk about the Shariah’s injustices to the women, while ignoring the Muslim women in their own backyard who have experienced both worlds and love the Islamic one — hijab and all. The reporter travels not in search of truth, but only believability. For, the truth hurts; believability, on the other hand, is the foundation for building circulation and for propaganda.

Should not we listen to the woman who was raised and educated in the west, had first hand experience of the status of women in this society, then studied Islam and observed the life behind the veil, decided to cross the fence against all the propaganda about immediate doom, and has enjoyed life ever since? That woman does not exist in the propaganda world. She is never allowed to speak on the pages of “prestigious” publications. She has no rights! She is the one you should be listening to, to find the truth. She speaks on these pages. Listen to her.

Note: This article was taken from the magazine Impact.

Veil: The View From The Inside

When I returned to Islam, the religion of our inborn nature, a fierce debate raged about girls observing the hijab at schools in France. It still does. The majority, it seemed, thought that wearing the head-scarf was contrary to the principle that public – that is state-funded – schools should be neutral with regard to religion. Even as a non-Muslim, I could not understand why there was such a fuss over such a small thing as a scarf on a Muslim student’ s head.

Muslims contributed a proportionate amount of tax to the state funds. In my opinion, schools could respect religious beliefs and practices of students as long as they did not disrupt the school routine, nor pose a threat to discipline. However, the French faced, apparently, increasing unemployment and they felt insecure about the immigration of Arab workers. The sight of the hijab in their towns and schools aggravated such insecurity.

More and more young people in Arab countries were ( and are ) wearing the hijab, despite the expectations of many Arabs and non-Arabs alike that it would disappear as Western secularism took root in Arab societies. Such a revival of Islamic practices is often regarded as an attempt by Muslims to restore their pride and identity, both undermined by colonialism. In Japan, it may be seen and understood as conservative traditionalism, or the result of anti-Western feeling, something which the Japanese themselves experienced following the first contact with Western culture during the Meiji era; they too reacted against a non-traditional lifestyle and Western dress. There is a tendency for people to be conservative in their ways and to react against anything new and unfamiliar without taking the time to see if it is good or bad.

The feeling still persists amongst non-Muslims that Muslim women wear the hijab simply because they are slaves to tradition, so much so that it is seen as a symbol of oppression. Women’ s liberation and independence is, so they believe, impossible unless they first remove the hijab.

Such naivete is shared by “Muslims” with little or no knowledge of Islam. Being so used to secularism and religious eclecticism, pick and mix, they are unable to comprehend that Islam is universal and eternal. This apart, women all over the world, non-Arabs, are embracing Islam and wearing the hijab as a religious requirement, not a misdirected sense of “tradition.” I am but one example of such women. My hijab is not a part of my racial or traditional identity; it has no social or political significance; it is, purely and simply, my religious identity.

For non-Muslims, the hijab not only covers a woman’ s hair, but also hides something, leaving them no access. They are being excluded from something which they have taken for granted in secular society.

I have worn the hijab since embracing Islam in Paris. The exact form of the hijab varies according to the country one is in, or the degree of the individual’ s religious awareness. In France I wore a simple scarf which matched my dress and perched lightly on my head so that it was almost fashionable! Now, in Saudi Arabia, I wear an all-covering black cape; not even my eyes are visible. Thus, I have experienced the hijab from its simplest to its most complete form.

What does the hijab mean to me? Although there have been many books and articles about the hijab, they always tend to be written from an outsider’s point of view; I hope this will allow me to explain what I can observe from the inside, so to speak. When I decided to declare my Islam, I did not think whether I could pray five times a day or wear the hijab. Maybe I was scared that if I had given it serious thought I would have reached a negative conclusion, and that would affect my decision to become a Muslim. Until I visited the main mosque in Paris I had nothing to do with Islam; neither the prayers nor the hijab were familiar to me. In fact, both were unimaginable but my desire to be a Muslim was too strong (Alhamdulilah) for me to be overly concerned with what awaited me on the “other side” of my conversion.

The benefits of observing hijab became clear to me following a lecture at the mosque when I kept my scarf on even after leaving the building. The lecture had filled me with such a previously unknown spiritual satisfaction that I simply did not want to remove it. Because of the cold weather, I did not attract too much attention but I did feel different, somehow purified and protected; I felt as if I was in Allah’ s company. As a foreigner in Paris, I sometimes felt uneasy about being stared at by men. In my hijab I went unnoticed, protected from impolite stares.

My hijab made me happy; it was both a sign of my obedience to Allah and a manifestation of my faith. I did not need to utter beliefs, the hijab stated them clearly for all to see, especially fellow Muslims, and thus it helped to strengthen the bonds of sisterhood in Islam. Wearing the hijab soon became spontaneous, albeit purely voluntary. No human being could force me to wear it; if they had, perhaps I would have rebelled and rejected it. However, the first Islamic book I read used very moderate language in this respect, saying that “Allah recommends it (the hijab) strongly” and since Islam (as the word itself indicates) means we are to obey Allah’ s will I accomplished my Islamic duties willingly and without difficulty, Alhamdulilah.

The hijab reminds people who see it that God exists, and it serves as a constant reminder to me that I should conduct myself as a Muslim. Just as police officers are more professionally aware while in uniform, so I had a stronger sense of being a Muslim wearing my hijab.

Two weeks after my return to Islam, I went back to Japan for a family wedding and took the decision not to return to my studies in France; French literature had lost its appeal and the desire to study Arabic had replaced it. As a new Muslim with very little knowledge of Islam it was a big test for me to live in a small town in Japan completely isolated from Muslims. However, this isolation intensified my Islamic consciousness, and I knew that I was not alone as Allah was with me. I had to abandon many of my clothes and, with some help from a friend who knew dress- making, I made some pantaloons, similar to Pakistani dress. I was not bothered by the strange looks the people gave me!

After six months in Japan, my desire to study Arabic grew so much that I decided to go to Cairo, where I knew someone. None of my host family there spoke English (or Japanese!) and the lady who took my hand to lead me into the house was covered from head to toe in black. Even her face was covered. Although this is now familiar to me here in Riyadh, I remember being surprised at the time, recalling an incident in France when I had seen such dress and thought, “there is a woman enslaved by Arabic tradition, unaware of real Islam,” (which, I believed, taught that covering the face was not a necessity, but an ethnic tradition).

I wanted to tell the lady in Cairo that she was exaggerating her dress, that it was unnatural and abnormal. Instead, I was told that my self-made dress was not suitable to go out in, something I disagreed with since I understood that it satisfied the requirements for a Muslimah. But, when in Rome . . . So I bought some cloth and made a long dress, called khimar, which covered the loins and the arms completely. I was even ready to cover my face, something most of the sisters with whom I became acquainted did. They were, though, a small minority in Cairo.

Generally-speaking, young Egyptians, more or less fully westernized, kept their distance from women wearing khimar and called them “the sisters.” Men treated us with respect and special politeness. Women wearing a khimar shared a sisterhood which lived up to the Prophet’ s saying (Allah’ s blessings and peace on him) that “a Muslim gives his salaam to the person he crosses in the street, whether he knows him or not.” The sisters were, it is probably true to say, more conscious of their faith than those who wear scarves for the sake of custom, rather than for the sake of Allah.

Before becoming a Muslimah, my preference was for active pants-style clothes, not the more feminine skirt, but the long dress I wore in Cairo pleased me; I felt elegant and more relaxed. In the western sense, black is a favorite color for evening wear as it accentuates the beauty of the wearer. My new sisters were truly beautiful in their black khimar, and a light akin to saintliness shone from their faces. Indeed, they are not unlike Roman Catholic nuns, something I noticed particularly when I had occasion to visit Paris soon after arriving in Saudi Arabia. I was in the same Metro carriage as a nun and I smiled at our similarity of dress. Hers was the symbol of her devotion to God, as is that of a Muslimah. I often wonder why people say nothing about the veil of the Catholic nun but criticize vehemently the veil of a Muslimah, regarding it as a symbol of` “terrorism” and “oppression.” I did not mind abandoning colorful clothes in favor of black; in fact, I had always had a sense of longing for the religious lifestyle of a nun even before becoming a Muslimah!

Nevertheless, I balked at the suggestion that I should wear my khimar back in Japan. I was angry at the sister’ s lack of understanding: Islam commands us to cover our bodies, and as long as this is done, one may dress as desired. Every society has its own fashions and such long black clothes in Japan could make people think I am crazy, and reject Islam even before I could explain its teachings. Our argument revolved around this aspect.

After another six months in Cairo, however, I was so accustomed to my long dress that I started to think that I would wear it on my return to Japan. My concession was that I had some dresses made in light colors, and some white khimars, in the belief that they would be less shocking in Japan than the black variety.

I was right. The Japanese reacted rather well to my white khimars, and they seemed to be able to guess that I was of a religious persuasion. I heard one girl telling her friend that I was a Buddhist nun; how similar a Muslimah, a Buddhist nun and a Christian nun are! Once, on a train, the elderly man next to me asked why I was dressed in such unusual fashion. When I explained that I was a Muslimah and that Islam commands women to cover their bodies so as not to trouble men who are weak and unable to resist temptation, he seemed impressed. When he left the train he thanked me and said that he would have liked more time to speak to me about Islam.

In this instance, the hijab prompted a discussion on Islam with a Japanese man who would not normally be accustomed to talking about religion. As in Cairo, the hijab acted as a means of identification between Muslims; I found myself on the way to a study circle wondering if I was on the right route when I saw a group of sisters wearing the hijab. We greeted each other with salaam and went on to the meeting together.

My father was worried when I went out in long sleeves and a head-cover even in the hottest weather, but I found that my hijab protected me from the sun. Indeed, it was I who also felt uneasy looking at my younger sister’ s legs while she wore short pants. I have often been embarrassed, even before declaring Islam, by the sight of a women’ s bosoms and hips clearly outlined by tight, thin clothing. I felt as if I was seeing something secret. If such a sight embarrasses me, one of the same sex, it is not difficult to imagine the effect on men. In Islam, men and women are commanded to dress modestly and not be naked in public, even in all male or all female situations.

It is clear that what is acceptable to be bared in society varies according to societal or individual understanding. For example, in Japan fifty years ago it was considered vulgar to swim in a swimming suit but now bikinis are the norm. If, however, a woman swam topless she would be regarded as shameless. To go topless on the south coast of France, however, is the norm. On some beaches in America, nudists lie as naked as the day they were born. If a nudist were to ask a “liberated” female who rejects the hijab why she still covers her bosoms and hips which are as natural as her hands and face could she give an honest answer? The definition of what part of a woman’ s body should remain private to her is altered to suit the whims and fancies of either men or their surrogates, the so-called feminists. But in Islam we have no such problems: Allah has defined what may and may not be bared, and we follow.

The way people walk around naked (or almost so), excreting or making love in public, robs them of the sense of shame and reduces them to the status of animals. In Japan, women only wear makeup when they go out and have little regard for how they look at home. In Islam a wife will try to look beautiful for her husband and her husband will try to look good for his wife. There is modesty even between husband and wife and this embellishes the relationship.

Muslims are accused of being over-sensitive about the human body but the degree of sexual harassment which occurs these days justifies modest dress. Just as a short skirt can send the signal that the wearer is available to men, so the hijab signals, loud and clear: “I am forbidden for you.”

The Prophet, Allah’s blessings and peace on him, once asked his daughter Fatima, May Allah be pleased with her, “What is the best for a woman?” And she replied: “Not to see men and not to be seen by them.” The Prophet, Allah’ s blessings and peace on him, was pleased and said: “You are truly my daughter.” This shows that it is preferable for a woman to stay at home and avoid contact with male strangers as much as possible. Observing the hijab, when one goes outside, has the same effect.

Having married, I left Japan for Saudi Arabia, where it is customary for the women to cover their face outdoors. I was impatient to try the niqab (face cover), and curious to know how it felt. Of course, non-Muslim women generally wear a black cloak, rather non-chalantly thrown over their shoulders but do not cover their faces; Non-Saudi Muslim women also often keep their faces uncovered.

Once accustomed to, the niqab is certainly not inconvenient. In fact I felt like the owner of a secret masterpiece, a treasure which you can neither know about, nor see. Whereas non-Muslims may think they are life imitating caricatures when they see Muslim couples walk in the streets, the oppressed, and the oppressor, the possessed, and the possessor, the reality is that the women feel like queens being led by servants.

My first niqab left my eyes uncovered. But in winter I wore a fine eye-covering as well. All the feelings of un-ease when a man’s eyes met mine disappeared. As with sun glasses, the visual intrusion of strangers was prevented.

It is an error of judgment to think that a Muslim woman covers herself because she is a private possession of her husband. In fact, she preserves her dignity and refuses to be possessed by strangers. It is non-Muslim (and “liberated” Muslim) women who are to be pitied for displaying their private self for all to see.

Observing the hijab from outside, it is impossible to see what it hides. The gap, between being outside and looking in, and being inside and looking out, explains in part the void in the understanding of Islam. An outsider may see Islam as restricting Muslims. In side, however, there is peace, freedom, and joy, which those who experience it have never known before. Practicing Muslims, whether those born in Muslim families or those returned to Islam, choose Islam rather than the illusory freedom of secular life. If it oppresses women, why are so many well-educated young women in Europe, America, Japan, Australia, indeed all over the world, abandoning “liberty” and “independence” and embracing Islam?

A person blinded by prejudice may not see it, but a woman in hijab is as brightly beautiful as an angle, full of self-confidence, serenity, and dignity. No signs of oppression scar her face. “For indeed it is not the eyes that grow blind, but it is the hearts within the bosoms, that grow blind,” says the Qur’an (Al-Hajj 22:46). How else can we explain the great gap in understanding between us and such people?

PostScript: The Life Without the Hijab

• Beatings by husbands and boy friends are the leading cause of injuries to the U.S. women. (surgeon general’s report.)

• According to the FBI, a battering incident occurs every 18 seconds in the U.S., and 30% of female homicide victims are killed by their husbands or boyfriends. In October 1992, the Senate Judiciary Committee found that at least 1.1 million assaults against women in the home were reported in 1991. By some estimates 3 million more such crimes go unreported each year.

• Rule of Thumb: Under English Common Law a husband was allowed to beat his wife if he used modertion, as in a stick no thicker than a thumb.

• 42% of women in the U.S. military are sexually assaulted.

• Three out of four women will be victims of violent crimes. And one out of five will be raped in their life time.

• A woman is raped every six minutes.

• Every other U.S. woman has been approached by at least one person who tried to rape her.

• “Thirteen year old rapists are no uncommon, neither are 8 year old victims.” (N. Y. Times 13 June 89).

• “More than a third of women slain in this country die at the hands of husbands or boyfriends, and domestic violence is the single largest cause of injuries to women in the United States. The home is actually a more dangerous place for American women than city streets.” [ U.S. Surgeon Geberal Dr. Anotnia C. Novello, 20 Oct 91]

• “During 1985-1990 more than half of all births to 18- and 19- year old women in the U.S. were out of wedlock.” [Census Bureau Report, N.Y. time s4 Dec 91]

This is one of the most wonderful lectures that I have had the chance to listen to in such a long time. It is long but so worth the time.  Sr. Aminah Assilmi reaches us with reason and common sense backed up with hadith and Quran and well researched information.  She presents herself in the most dignified manner as a muslimah must and serves as a great example for all of us to follow.  Please take the time to listen to all of it.!