The Correct Understanding of the So Called ‘Sword’ Verses
of Surah Taubah
The Story of the Prophetic Mission of Muhammad (pbuh)
From the Qu’ran (Part 6): The People of the Book and Jiziya
You asked the
question “Did Akbar become so secular because it was best for expansion of his
I would like to
add what I read somewhere that Jahangeer sought his forgiveness, commanded the
jailer to release Mujaddid Alf Sani. But Alf Sani had placed some conditions
before he was released. Jahangeer readily accepted the conditions, abrogated some
conditions imposed on the Muslims and thus the religion initiated by Akbar came
to an end.
The events as per the Quran, the instructions as per the Quran and every
act of the Prophet (pbuh) is in accordance with the Quran and in violation of
the cited hadith. The cited hadith is therefore a forgery and falsely
attributed to the Prophet (pbuh)
If he was commanded to fight until they accepted Islam, why does
the Quran say: (8:61) “But if the enemy incline towards peace, do
thou (also) incline towards peace”?. This verse makes no exception
based on the enemy - not even if the Muslims feared deception form
them. (8:62) “Should they intend to deceive thee,- verily Allah sufficeth thee: He it
is That hath strengthened thee with His aid and with (the company of) the
In 628 CE, the Prophet signed a 10-year truce called the Treaty of
Hudaybiyah with the Meccans. Why did the Prophet sign the treaty for a
period of 10 years with the people against whom he was commanded to fight until
they accepted Islam? Why is he disobeying the command to keep on fighting and
entering into treaties of peace?
The Meccans broke the treaty and the Prophet conquered Mecca in 629.When
they entered Mecca, Sa’ad ibn Ubada said this is the day of massacre
but the Rasool corrected him and said 'this is a day of mercy and granted
amnesty. Why did he declare amnesty when he was commanded to fight until they
recited the Kalma?
The worst of the
polytheists are those covered by 9:5 on whom is the death penalty. But even
these polytheists are granted a four-month period of amnesty (as per 9:2)
during which they can move around freely and migrate to a neighbouring country
to save their lives and retain their polytheistic faith if they so wish. So,
who are those polytheists against whom the Prophet fought until they accepted
Islam? None. If there was even one such polytheist against whom the prophet
fought until he accepted Islam, the command in verse 2:256 “let there be no
compulsion in religion” is violated. This did not happen.
If the Prophet is
seen to be consistently not following the alleged command contained in the
hadith, but always in accordance with the Quran, what is it except a concoction
of Satan to defame the Prophet (pbuh) and Islam?
“I have been commanded to fight the people [some specific people] until they
say there is no god but Allah” was specifically meant for some specific people.
I am writing
a piece on this subject and insha Allah you will be able to understand it
properly, much in agreement with the Quran which forbid forceful conversion and
ahadith which forbid killing of non-Muslims.
A passage of my article to be
published soon is here for you, “It was stipulated that even during the wartime
if anyone came and uttered ‘there is no god but Allah’, the fighting would not
be waged against him. This stipulation was not primarily or purposely for
forceful conversion, but rather it was because the pagans of Makka had exceeded
in their enmity against Muslims so much that they, being pagans of Makka, could
not tolerate the faith of Muslims. This excessive enmity of the pagans was
properly understood by the Prophet (peace be upon him) and he knew that these
specific pagans would not refrain from attacking him and his followers living
as civilians of Madina and that the Quran verse 2:190 had allowed him to fight
back in defence, so he declared, “I have been commanded to fight the people
[specific pagans of Makkah] until they say ‘there is no god but Allah....”
GM sb, You are the one who runs away
from specifics. You have not clarified whether you agree with me when I say based on the Quran that:
1. There is no compulsion in religion is
an eternal principle of Islam. This principle was never compromised by the
Prophet in his prophetic mission.
2. Kafir does not mean non-Muslim in the
Quran. It is a faith neutral term and is also used for the “believers” and
never to refer to all the polytheists.
3. The Quran is not misogynistic in any
of its rulings and there is wisdom behind all its rulings.
4. The Quran does not sanction war
against disbelief. It only allows war against oppression of any kind against
any oppressor to help any oppressed. The religion of the oppressor and the
oppressed is immaterial.
Q Quran is for compulsion in religion
Kafir means non-Muslim
The Quran is misogynistic
The Quran is exclusive.
The Quran is for a perpetual war
against the non-Muslims." If you want to quote me, please use my exact words. Your attempt to summarize my comments is very misleading. Let us not play such tricks with each other.
Why do you quote Prof Moosa when your strategy is
different from his? You want to leave the Quran aside and even insist and
The Quran is for compulsion in religion
The Quran is for a perpetual war
against the non-Muslims
And say that the “Progressive Muslims nevertheless
reject all of that and are for charting their own path keeping the Quran aside”.
You want to declare the Quran irrelevant for present times not to be taken
seriously. In simple language, you are an apostate, but you lack the integrity
to openly make known your intentions. You are an apostate calling upon other Muslims
also to apostatise but also a hypocrite who does not want to be open about it. Now
you will cry “abuse” saying I called you an apostate and a hypocrite, but telling
the truth is never abuse.
No wonder you do not like my articles because these
prove how wrong you are.
What GM sb is saying in effect is that irrespective of what I
have said, he believes that the Quran:
1. Uses undignified terms such
as Kafir for other people
2. Says that a woman’s testimony
is worth half that of a man
3. Is for compulsion in religion
4. Is not inclusive and excludes
all other faiths.
He quotes Moosa as follows:
Moosa asserts that progressive Islam doesn't mean changing
the Quran or changing Hadith, but is instead about having alternative
methodological approaches that are going to allow us to find different kinds of
answers from tradition, and answers that will be much more amenable to our
experiences and our way of life, be much more equitable.
Using the methodology outlined by Prof Moosa, can GM sb show us how without
changing the Quran or the Hadith, he will:
1. Remove the word kafir from the Quran
without changing the Quran
2. Show that it does not say a woman’s
testimony equals half that of a man while disagreeing with me simultaneously when
I say the same thing.
3. Show that the Quran never allows/allowed compulsion in religion while disagreeing with
me when I say so.
4. Show that Islam is inclusive of all other
faiths while disagreeing with me when I say so
“Human dignity is at the core of all Islam's messages. And if
knowledge does not deliver on human dignity, then that knowledge really is
questionable. So those kinds of interpretations of the past that talked about non-Muslims
in a particular way, that talked about women in a particular way, are no longer
dignified. That has to change.”
Give up your interpretations and take the correct meanings
and it changes automatically. If you take the correct meaning, the non-Muslims
are no longer the Kafirin (GM sb has however vociferously disagreed in the past
and insisted that they are the kafirin. He is the one who is against human
dignity), a woman’s testimony is not half that of a man, there is no compulsion
in religion is an absolute law, the deen of Islam comprises other religions as
So, where is the problem? The problem is with your interpretations.
Religion is not plasticine that can be shaped any which way as
one pleases. It is what it is and made clear by Allah. It suits people like GM
sb, prof Moosa and many of the Islamic scholars to ignore the clear meaning and
keep playing around with “interpretations”.
If I am wrong, it is easy to prove that. One only must come
up with a better alternate interpretation and defend it against what I have
said. If they cannot come up with an alternative interpretation that stands the
test of authenticity and conformity with the rest of the Quran better, then I
have succeeded in extracting the correct clear meaning. You have more than hundred
articles to try to prove me wrong. So, stop shadow boxing and get real or keep
Ebrahim Moosa firmly believes that Islam is a religion for all ages and eras. The key is to interpret it according to the time and world we currently live in. "Muslim communities are based on historical traditions. And I'm not saying everything in tradition has to be thrown out. You don't throw the baby out with the bath-water. I think retaining an element of tradition is important. But some parts of tradition have become outdated and anachronistic in today's world- the question of gender, relationship between self and other, questions about practices that understand the world in a very different way. Our world has changed, and with the arrival of science and scientific thinking, how do you bring all those things together in a conversation?" Moosa asserts that progressive Islam doesn't mean changing the Quran or changing Hadith, but is instead about having alternative methodological approaches that are going to allow us to find different kinds of answers from tradition, and answers that will be much more amenable to our experiences and our way of life, be much more equitable.
"The key thing about progressive or critical traditionalist approach in Islam, to me, is that we must see that all knowledge must substantiate and support the fulfilment of human dignity. Human dignity is at the core of all Islam's messages. And if knowledge does not deliver on human dignity, then that knowledge really is questionable. So those kinds of interpretations of the past that talked about non-Muslims in a particular way, that talked about women in a particular way, are no longer dignified. That has to change. You can only change it when you are prepared to ask questions, and are prepared to challenge the paradigm of interpretation that has been prevalent thus far." Moosa also believes that that is probably one of the biggest challenges for Muslims collectively, "because certain strands of Muslim orthodoxy do not want the paradigm to be questioned. They think the paradigm is perfect. And because they think so, anyone who challenges it becomes the enemy. But that is the only way we can have peace amongst Muslims today."
Allah Almighty has revealed the holy Quran in order to
guide and test the mankind, “He misleads many by it (the Quran), and He guides
many by it (the Quran)” (2:26).
Those in whose hearts is deviation try to take out the
meaning which is not supported by the Quran.
How many foster brothers and sisters did the prophet Muhammad have?
The Quran teaches by:
1. Explicit verses laying down the law cleraly such as the verse:2:256,
verses on the divorce process, laws of inheritance, and several more.
2.recalling, remembering (zikr) the life of the prophets,
3.through example, comparison, similitude, metaphor (misal,
4.through relating stories, narrations (naba, hadith,
qissa) of past people,
5. and by mentioning the
approved practices, ways of living, traditions, precedents (sunnat) of previous people of God and the
6. and also through expressing disapproval of undesirable
ways, practices of past people
From which the eternal principles are easily derived and
contained in my articles:
Let There Be No
Compulsion in Religion: Quran Makes the Truth Stand out Clear from Error
The Principles of War from the Quran
The Importance of Rendering Justice in Islam
Deen-e-Islam or the Moral Way of Living in Islam
The Role Models in the Quran
The Quran, Islamic Theology, Philosophy And The Sciences
- What Is God And How Do We Go About Trying To Know God Better? (Part 1)
Quran, Islamic Theology, Philosophy and the Sciences – On Soul and the Creation
of Man (Part 2)
Ms Kaniz Fatima,
If what you say and what you mean are two opposite things, I cannot help
it. Either Ibn Taymiyyah is right in his understanding and the Quran is flawed
or Ibn Taymiyyah’s understanding is flawed and the Quran is right or your understanding of what Ibn Taymiyyah has said is flawed. If the literal meaning of a Muhkamat verse contradicts the literal meaning of another Muhkamat verse, then the Quran cannot be from Allah since it contradicts itself. This is not the case at all and therefore the fault lies in Ibn Taymiyyah's understanding or your understanding of him. I cannot comment further because I do not know what Ibn Taymiyyah said on the subject. Do not
compare your speech with Allah's speech. Allah does not say the opposite of
what He means, nor does He have any of the human shortcomings of saying things
that are illogical and contradictory.
You have not answered my question on whether you agree or disagree with
what you have quoted of Abdullah Saeed. What he and other reformist
scholars mean when they talk about context has been explained by
me. To quote from your comment, he has said “"Values
change according to social, economic, political, legal and intellectual
circumstances. When this happens, there should be a change in how we approach
the foundation texts that relate to those values.”
Do you agree with him that Quranic/Islamic values must change with the
Or do you agree with me when I say “The
flaw in the argument is in the assumption that lessons on the eternal
principles cannot be delivered through a context. No matter what the context,
eternal principles remain unchanged and any given context is only incidental,
but part of the deliberate methodology of experiential learning followed by the
Quranic revelations. The context is to elucidate but not to define the
message itself. It is therefore erroneous to believe that the Deen of Islam
would have differed if the context of the revelation was different. No, the
context or the process of elucidating the message would have been
different but the Deen would have remained the same.”
Yes Islamic Sharia gives religious freedom. It simply asks its followers to forbid evil and command good, in other words, to act according to Quranic Teachings.It does not ask its followers to force any non Muslims. Not a single verse of the Quran encourages compulsion.
However it is truth that in Islamic countries it allows to makecertain laws and rulings to uphold law and order.
The flawed argument of context by reformist scholars such as Abdullah Saeed
Is historical context important to a revelation? It certainly is for progressive revelations. Allah has taken mankind forward progressively from the earliest times time when man did not even have the concept of right and wrong to a stage when mankind was ready to receive the “perfected and complete religion” from Muhammad (pbuh), the last and the seal of the prophets. This was a stage in civilizational development, when the worth of the Deen of Allah (moral principles of religion), had become evident through practice over the ages, and therefore clear from error. Once the perfected and complete Deen was delivered, there cannot be further improvement in it. If you believe otherwise like the reformist scholars, then you are saying in effect that Allah did not “perfect and complete his religion” and that religion can never be perfected/completed since it must continue to change with the times. You also reject in effect the argument of Muhammad (pbuh) being the last and the seal of the prophets because who else but a prophet can guide us afresh according to the changed times?
The flaw in the argument is in the assumption that lessons on the eternal principles cannot be delivered through a context. No matter what the context, eternal principles remain unchanged and any given context is only incidental, but part of the deliberate methodology of experiential learning followed by the Quranic revelations. The context is to elucidate but not to define the message itself. It is therefore erroneous to believe that the Deen of Islam would have differed if the context of the revelation was different. No, the context or the process of elucidating the message would have been different but the Deen would have remained the same.
Thank you Ghulam Mohiyuddin sir.
I see newageislam.com and
its columnists are waging ideological fighting against ISIS and its likes for a
long time but this is not being highlighted or sufficiently credited in
mainstream circles. It looks like people getting interested in spreading the attacks
more than Islamic fight against ISIS.
Contextualist approach is dependent
on Ilm-e-Shane Nuzul (Knowledge of the occasions of revelations). The knowledge
of Shan-e-nuzul is acquired through sound and authentic transmissions from the
companions of the beloved Prophet (peace be upon him). it is strictly forbidden
to adopt the path of mere guessing and personal opinion in this domain. Apart
from a few examples whose occasions of revelations were mentioned in the Quran
itself, knowledge of most of the Shane
Nuzul is acquired from the prophetic Companions.
The prophetic companions
knew the knowledge of Shane Nuzul because some Quranic Ayat were revealed with
regard to something that occurred to them personally, or because some Ayat were
revealed in connection to incidents they witnessed or because they had access
to other corroborating racts and indications that only someone in their position
could have access to.
Members of ISIS know the literal meaning of Islam; that is
peace. However they have been brainwashed by wahhabi theology which we can say
is based on wrong interpretation of Islam.
They apply war-related verses out
of context in peaceful environment.
They follow Ibn Abdul Wahhab who
is the practical founder of Wahhabism and Ibn Taymiyya who is the ideological
thinker of Wahhabism. The ideologies of wahhabism are as follows
to kill those muslims who
celebrate milad, who have creed of tawassul, who do no t believe in tajseem, and in short to kill all those muslims who
visit shrines and who do not follow wahhabism.
This way they do not follow the
path of Islam which is that path of peace
I suggest you to read these articles posted on Newageislam.com– all
refute ideologies of ISIS.
ISIS, Taliban, Al-Qaeda and Other Islamist
Terrorists are Kharijites? An Analysis of 40 Major Characteristics of
Radical ‘Salafi’ Ideology Of Zarqawi That
Created ‘ISIS’: Muslims Must Reclaim Real, Spiritual Islam And Eliminate
ISIL Militants Killing Muslims in Iraq will
Taste the Hellfire
The Terrorist Acts of ISIS Are Categorically
Forbidden—Evidences from the Quran and Hadith
Refutation Of Raymond Ibrahim’s Article
Entitled ‘Islamic State Beheads, Mutilates, As The Quran Instructs’ - Part 1:
Don't Ignore The Context Of Quran's Verses Or The Asbab Al-Nuzul
Refutation of Raymond Ibrahim’s Article
Entitled ‘Islamic State Beheads, Mutilates, As the Quran Instructs’ - Part 2:
The Dreadful Story of Abu Jahl’s Torture of Early Muslims
Refutation of Raymond Ibrahim’s Article
‘Islamic State Beheads, Mutilates, As the Quran Instructs’ - Part 3:
Associating Terrorism With Islam Is Complete Distortion Of The Religion;
Evidence from Qur’an
The Self-Proclaimed ‘Caliphate’ of Daesh or
‘ISIS’: A Gross Distortion of the Rightly Guided Caliphate and Thus a
ISIS: The Knife That Slaughters Islam And
Unmasking Ideological Origins of ISIS;
Refutation of Its Deviant Theology Alone Can Defeat This Evil
Suicide Attacks By ISIS or Any Other Muslim
Militants Are Brazenly Un-Islamic and Categorically Forbidden [Haram] Under All
Circumstances: Evidence from the Quran and Hadith
Refuting ISIS’ Magazine ‘Rumiyah’ That Ignores
the Context of Quran's Verses To Forcefully Justify its Atrocities
Had The Hadith Already Asked Muslims 1400
Years Ago Not To Join ISIS?
The Sixteen Quranic Verses That Counter
Violent-Extremism and Terrorism
Lane-Poole, a British orientalist with his usual acumen writes:
“But the final keystone
was set in the eight year of the flight (A.D. 630), when a body of the Quraysh
broke the truce of attacking an ally of the Muslims; and Mohammad forthwith
marched upon Makkah with ten thousand men, and the city, defence being
hopeless, surrendered. Now was the time for the Prophet to show his blood
–thirsty nature. His old persecutors are at his feet. Will he not trample on
them, torture them, revenge himself after his own cruel manner? Now the man
will come forward in his own true colours: We may prepare our horror, and cry
shame beforehand. “But what is this? Is there no blood in the streets? Where
are the bodies of the thousands that have been butchered? Facts are hard
things, and it is a fact that the day of Muhammad’s greatest triumph over his
enemies was also the day of his grandest victory over himself. He freely
forgave the Quraysh all the years of sorrow and cruel scorn they had inflicted
on him: he gave an amnesty to the whole population of Makkah. Four criminals,
whom justice condemned, made up Mohammad’s proscription list when he entered as
a conqueror the city of his bitterest enemies. The army followed the example,
and entered quietly and peaceably and no house was robbed, no woman insulted.”
(See: Introduction to E.W. Lane’s Selections from the Qur’an)
To read more such quotes, click the link
It were the amazing incidents of mercy, magnanimity, clemency,
forbearance and forgiveness of the beloved Prophet Muhammad [peace and
blessings of Allah be upon him] that fascinated even non-Muslims including
orientalists, bishops, intellectuals and analysts.
For Muslims the Quran and Sunnah are enough to know about the
Prophet peace be upon him. If someone perceives anything to be wrong, it is his
case inspired by his personal attitude. Anyway there are also writings of several
Non-Muslim thinkers and researchers who also accept the Quranic view that “the
Prophet was sent as a mercy”, based on their quest for historical account.
I recommend reading this article of mine, the link of which given
Recommend books for
understanding Sufi version of Islam are as follows;
Futuhul Ghaib by Shaikh Abdul
Qadir Jilani (Urdu, Arabic and English)
Sharh Futuhul Ghaib by Shaikh
Abdul Haq Muhaddis Dehlavi (Urdu and Persian)
Kashful Mahjoob by Data Hujweri (Urdu
Awareful Ma’arif by Shaikh
Fawaidul Fawad by Hazrat
Nizamuddin Aulia (Urdu)
Fususul Hikam by Shaikh Ibn
Arabi (Urdu and Arabic)
Hilyatul Awlia (Arabic)
Allah Waalon ke Baaten (Urdu)
Maktoobate Imam Rabbani by
Mujaddid Alfe Thani (Urdu)
Imam Ahmad Raza and Maarife
Tasawwuf by Mufti Isa Razvi (Urdu)
Imam Ahmad Raza and Tasawwuf by
Muhammad Ahmad Misbahi
Masnawi by Imam Rumi (Urdu and
Maktoobate Sadi by Shaikh Yahya
Maktoobate do sadi by Sheikh
Yahya Muneri (Urdu)
Maqalul Urafa by Ala Hazrat
Masaele Simaa’ by Ala Hazrat
Al-Qaul Masood fi Masalate
Wahdatul Wujud by Ala Hazrat Ahmad Raza (Urdu)