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Radical Islamism and Jihad (12 Oct 2019 NewAgeIslam.Com)



Refutation of Jihadi Ideology: Who Are The Mushrikin Mentioned In The Quranic Verse 9:5? - Part 2


By Ghulam Ghaus, New Age Islam

12 October 2019

The first part of the refutation revolved around the linguistic analysis of the word ‘Mushrikin’ mentioned in the verse 9:5 which is often quoted by ISIS to justify the acts of violence and terrorism in the 21st century. It envisaged that there exists the possibility of further interpretation or specification in the word ‘Mushrikin’, even though it is apparent (zahir) and in plural form.

The second part now aims at investigating whether or not we can include today’s ‘Mushrikin’ into those mentioned in the Quranic verse 9:5. The methodology adopted during this investigation to reach any conclusion has been employed to discuss three important aspects of the Mushrikin of Makkah who have been referred to in this verse. The first two aspects are the creeds (Aqaid) and actions (Aamaal) of the Mushrikin living in Makkah, while the third one will lead us to know whether they were allowed to be killed in the state of ongoing war on account of their being ‘Mushrikin’ or ‘violators of the peace-treaty’ or ‘religious persecutors’. It is extremely important to take into account all these three aspects properly so as to establish any solid argument against ISIS.              

The Creeds (Aqaid) of the Mushrikin of Makkah mentioned in The Quranic Verse 9:5

The characteristic creeds of the Mushrikin of Makkah are different from the Mushrikin living in the 21st century. This can be seen in details here  http://www.newageislam.com/islamic-ideology/ghulam-ghaus-siddiqi,-new-age-islam/what-are-the-major-characteristics-of-the-mushrikun-mentioned-in-the-quran-and-how-do-they-differ-from-the-mushrikun-living-in-the-21st-century?/d/119724

 Briefly speaking of their creeds, the Mushrikin of Makkah made the creed of Tashbih (anthropomorphism) and did Tahrif (change). They would say that angels were God’s daughters and claimed the presence of human attributes in God. When they could not comprehend the true attributes of God such as Knowledge (‘ilm) and power of hearing and seeing, they started judging these attributes in the context of their own knowledge and capability of hearing and seeing. This is how they went astray, taking God as corporal and boundable. The story of change (Tahrif), in the words of Shah Waliullah, is that “the children of Prophet of Ismail followed their grandfather Abrahim’s Sharia or Religion of Abraham (Millat-e-Ibrahimi) till ‘Amr bin Lauhaay appeared. He carved idols and made their worship compulsory for them. He also instituted superstitions, such as ‘Bahira’, Sai’ba’, ‘Wasila’ and ‘Ham’, ‘Al-Iqtisam lil Azlam’ and many others! This change took place three hundred years before the birth of the Holy Prophet. In addition to these evil practices, they adhered to the traditions of their forefathers and considered it as a decisive argument in their favour. The Prophets who had gone before had spoken about the Resurrection and the Gathering, but they had given no details, nor stated it as distinctly with all particulars as given in the Quran (though rather very summarily). Since the Arab Mushrikin were not given detailed account of life after death, they considered the happening of Resurrection as impossible and far remote. Even though these Mushrikin acknowledged the prophethood of Prophets Abraham, Ismail and also that of Prophet Moses, they felt confused about the existence of human qualities in these prophets, which constitute a veil on their perfect beauty and thus entertained doubts about them.... They considered prophets in human forms something very remote and unbelievable” (Shah Waliullah, Al-Fauz al-Kabir, trans. by G. N. Jalbani)

Among other differentiating things between the Mushrikin of Makkah and the Mushrikin living in the present century are that the “Polytheists (of Arab) described themselves as “Ahnaf” (seekers of truth), claiming to follow the religion of Abraham (Millat-e-Ibrahim). In fact Hanafi (not to be confused with the Hanafi who follows Imam Abu Hanifa) is one who follows the creed of Abraham and observes the rituals prescribed by him. These rituals include pilgrimage to Ka’aba, keeping one’s face towards it while saying prayers, bath after ceremonious uncleanliness, circumcision etc”.....The Mushrikin of Arab abandoned creeds of Abraham and “indulged in evil practices such as unlawful murder, theft, adultery, usury and usurpation.” In matters of the creeds of Abraham (peace be upon him), these Mushrikin “had in general created doubts, describing them improbable and showing no interest in comprehending them. Polytheism, belief in anthropomorphism, modification of Abraham’s scroll, denial of the Hereafter, and terming the Holy Prophet’s mission unbelievable constituted main features of their deviation from the true Religion of Abraham. In addition, they performed shameful deeds, indulged in injustice, wrong doing and corrupt practices and wiped out every semblance of God’s worship” (Shah Waliullah, Al-Fauz al-Kabir, trans. by G. N. Jalbani, p.3-4)

According to the several verses of the Quran, the act of Shirk is unforgivable sin and the perpetrators of this sin will face the torment of God Almighty on the Day of Judgment. However the Quranic verses do not stop the believers from living in peace and harmony   in this 21st century where the human beings have promised to live under the law of peaceful coexistence. As for the verse 9:5, though it mentions the word ‘Mushrikin’, it does not imply that they were fought on the basis of their Shirk or creeds. Instead they were fought because they were the religious persecutors. In other words they were fought on account of their violent actions.

The Actions (Aamaal) Of the Mushrikin Mentioned In the Quranic Verse 9:5

As for the actions (Aamaal) of the Mushrikin mentioned in the Quran, the Mushrikin had persecuted the Prophet and his followers for as long as 14 or 15 years in the city of Makkah. They inflicted all sorts of indignities upon those who embraced Islam chosen for them by Allah Almighty. They raised baseless objections to the verses revealed by Allah, derided the injunctions of Shariat and committed heartless oppression for thirteen years until the Muslims were allowed to exact a measure of retaliation.

During the thirteenth year after the declaration of his Prophet-hood, Allah commanded the prophet (peace be upon him) and his companions to migrate. They carried out Allah’s command worshipfully and migrated to Madina –nearly 300 miles away from Makkah. Still the animosity of the inveterate Mushrikin had not subsided. They inflicted fresh injuries on the Muslims; robbed them of the peace of mind and heart. A band of Arab Mushrikin would raid the pastures of the Muslims and take away their cattle. If they encounter a lonely Muslim, they would not hesitate in killing him mercilessly.

For as long as 14 or 15 years, the Muslims suffered insults, outrages and injuries at the hands of these Mushrik persecutors. The Muslims bore all these indignities with the utmost humility and patience. When the aggression and ruthlessness of the Arab Mushrikin grew more hotly than ever, Allah granted permission to the believers to take up arms in their own defence and make the violence-loving Mushrikun believe that the torch of Islam – that lights up darkness – would never be allowed to be blown out. Likewise the flag held aloft for the dissemination of the truth will never be let down, however hot they might grow. This torch will remain lit until the doomsday. And the flag of the truth will continue to flutter so long as the world exits. (Zia-ul-Quran, Vol: 3; p.218-/ The Enlightening Commentary on the War Related Quranic Verses- Part 2)

Initially the Muslims were not given permission to fight back even in defence. Later on they were allowed to fight back and there was a situation that the verse “kill the Mushrikin wherever you find them [in the state of war]” was revealed.

The ‘Mushrikin’ Were Fought As Violators of Peace-Treaty Not Because They Had Committed Shirk

From the cause of the revelation, it is well-known that they were permitted to fight back against the Mushrikin of Makka who were the religious persecutors and had violated the peace-treaty after signing it. It would not be appropriate to deduce from the verse 9:5 that they were fought because of their committing Shirk. This is also supported by the following interpretations made by the classical scholars.

Al-Baydawi (d.685H) in his book “Anwar al-Tanzeel wa Asrar al-Taweel (The Lights of Revelation and the Secrets of Interpretation, V. 3, p. 71, 9:5- Arabic version)”, a classical tafsir which is included in Madrasas of Indian subcontinent, writes while interpreting the verse, "فاقتلوا المشركين (أي) الناكثين", which means that the word Mushrikin mentioned in the Ayah 9:5 refers to Nakithin- those who violated peace treaties by waging war against the Muslims.

Al-Alusi (d.1270H) in his “Rooh al-Ma’ani (v. 10, p. 50, - 9:5, Arabic version), another classical book of Tafsir, writes,

على هذا فالمراد بالمشركين في قوله سبحانه: (فاقتلوا المشركين) الناكثون

Translation: “Therefore the word Mushrikin in the statement of God Almighty “so kill the Mushrikin...” means Nakitheen, i.e. those who violated peace treaties by initiating war against the Muslims.

Abu Bakr al-Jassas, a classical scholar, (d.370H) writes,

"صار قوله تعالى: {فَاقْتُلُوا المُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ} خاصّاً في مشركي العرب دون غيرهم"

Translation: “The verse (Kill the Mushrikin wherever you find them) was particular to the Mushrikin of Arab and does not apply to anyone else” (Ahkam al-Quran lil Jassas, V. 5, p. 270, Arabic edition- English translation mine)

Imam Jalaluddin Suyuti writes,

“In his commentary on the above mentioned Quranic Ayah 9:5, Imam Ibn Hatim quotes Hazrat Ibn Abbas (may Allah be pleased with him, who was the companion and cousin of the beloved Prophet peace be upon him) as saying: ‘The Mushrikin mentioned in this Ayah refer to those Mushrikin of Quraish with whom the Prophet –peace be upon him- had made treaty [of peace]” (Durr-e-Manthoor, V.3, p.655- Urdu version)

He also reports, “Imam Ibn Munzir, Ibn Abi Hatim and Abu Shaikh (may Allah be pleased with them) have quoted Hazrat Muhammad bin Ibad b. Jafar as saying “These Mushrikin are Banu Khuzaima b. Amir who belong to  Bani Bakr b. Kananah”  (Durr-e-Manthoor, V.3, p.655- Urdu version)

Such commentaries, according to other Islamic scholars, are substantiated by what the Qur’an itself says in the Ayah 13 of same chapter,

“Will you not fight against those who violated their oaths (of peace-treaties), plotted the expulsion of the messenger, and initiated the fighting against you?” (9:13)

 And the Ayah 36 of Surah Taubah says,

“and fight against the Mushrikin collectively as they fight against you collectively; and know well that Allah is with the pious.” (9:36)

Implication of these two verses (9:13) and (9:36) and comments of classical jurists as mentioned above is that the Mushrikin mentioned in the verse 9:5 were not all the Mushrikin but those who were the religious persecutors and had violated peace-treaties by waging war against the early Muslims. Hence it is not appropriate to deduce that the Mushrikin were fought because of their Shirk.

We need to consider two things here; firstly if the act of Shirk (polytheism) had been the cause of fighting, the peace-treaty would not have been signed between the Prophet (peace be upon him) and the Mushrikin of Makkah. Secondly, if those Mushrikin had not been the religious persecutors or the violators of the peace-treaty, the fighting would not have occurred. This can also be understood from the Ahadith (to be referenced in the forthcoming parts) which do not grant permission to kill the women, children, disabled or old from among the Mushrikin.

A regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is an Alim and Fazil (Classical Islamic scholar), with a Sufi-Sunni background and English-Arabic-Urdu Translator. He has also done B.A (Hons.) in Arabic, M.A. in Arabic and M.A in English from JMI, New Delhi. He is Interested in Islamic Sciences; Theology, Jurisprudence, Tafsir, Hadith and Islamic mysticism (Tasawwuf).

First Part of the Article:  Refutation of Jihadi Ideology That Uses the Verse, ‘Kill the Mushrikin Wherever You Find Them’ To Justify Terrorism in 21st Century: Linguistic Analysis of the Word ‘Mushrikin’ Part-1

URL: http://www.newageislam.com/radical-islamism-and-jihad/ghulam-ghaus,-new-age-islam/refutation-of-jihadi-ideology--who-are-the-mushrikin-mentioned-in-the-quranic-verse-9-5?---part-2/d/119979

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TOTAL COMMENTS:-   27


  • Yes but o we the years, the practice lost its purpose. Islam revived it.
    By Arshad - 11/13/2019 3:36:25 AM



  • was hajj practiced before Islam came?
    By R. Ahmad - 11/13/2019 12:32:31 AM



  • How about Quran 48:25.

    Al-Fath (The Victory) - 48:25  [read in context] 
    هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُ وَلَوْلَا رِجَالٌ مُّؤْمِنُونَ وَنِسَاء مُّؤْمِنَاتٌ لَّمْ تَعْلَمُوهُمْ أَن تَطَؤُوهُمْ فَتُصِيبَكُم مِّنْهُم مَّعَرَّةٌ بِغَيْرِ عِلْمٍ لِيُدْخِلَ اللَّهُ فِي رَحْمَتِهِ مَن يَشَاء لَوْ تَزَيَّلُوا لَعَذَّبْنَا الَّذِينَ كَفَرُوا مِنْهُمْ عَذَابًا أَلِيمًا (48:25)
    Basit -   Hussari -   Minshawi -  f

    Humu allatheena kafaroo wasaddookum AAani almasjidi alharami waalhadya maAAkoofan an yablugha mahillahu walawla rijalun muminoona wanisaon muminatun lam taAAlamoohum an tataoohum fatuseebakum minhum maAAarratun bighayri AAilmin liyudkhila Allahu fee rahmatihi man yashao law tazayyaloo laAAaththabna allatheena kafaroo minhum AAathaban aleeman

    Topics discussed in this Verse:
    [Allah's mercy] [Animals] [Kabah:and unbelievers] [Masjid al Haram] [Sacrifice] [Unbelievers:doubt Revelation] [Women]

    [It was not for your enemies sake that He stayed your hands from them: for] [29] it was they who were bent on denying the truth, and who debarred you from the Inviolable House of Worship [30] and prevented your offering from reaching its destina­tion. [31] And had it not been for the believing men and believing women [in Mecca ], whom you might have unwittingly trampled underfoot, [32] and on whose account you might have become guilty, without knowing it, of a grievous wrong-: [had it not been for this, you would have been allowed to FIGHT your way into the city: but you were forbidden to FIGHT] [33] so that [in time] God might admit to His grace whomever He wills. [34] Had they [who deserve Our mercy and they whom We have condemned] been clearly discernible [to you], [35] We would indeed have imposed grievous suffering [at your hands] on such of them as were bent on denying the truth. - 48:25 (Asad) -  

    The phrase, it was not your enemies sake that He stayed your hands from them for, here can mean it was not your enemies sake (Note: they have turned up to be your enemies due to they promotes evil deeds and yet you promotes the reverse, good deeds, and that cause they and you turn up to be enemies) that He stayed your hands from them.  The phrase, It was they who were bent on denying the truth and who debarred you from inviolable house of worship, here can mean it was they who bent on denying the truth to promote their evil teaching that evil deeds can go paradise and that debarred you to do what is right for good deeds from the inviolable house of worship.  The phrase, prevented your offering from reaching its destination, here can mean the evildoers prevent you from doing good deeds in reaching your destination or your goal that you feel that the only way to paradise is through good deeds instead of evil deeds.  The phrase, had it not been for the believing men and believing women in Mecca whom you might have unwittingly trampled underfoot and whose account you might have become guilty without knowing it of a grievous wrong, here can mean had it not been for the believing men and believing women in Mecca whom you might have unwittingly trampled underfoot due to you might hurt them by your words accidently and unintentionally due to your eagerly to promote good deeds to them, and whose account you might have become guilty without knowing it of grievous wrong, since you might hurt them by your speech no doubt your speech is good to turn them to do good deeds and that causes you to be guilty without knowing it  of a grievous wrong in which you do not intend it to happen.  The phrase, you would have been allowed to fight you way into the city, here can mean you would have been allowed to struggle to promote good deeds your way out into the city.  The phrase, but you were forbidden to fight, here can mean but you were forbidden to struggle good deeds due to evildoers to stop you.  The phrase, had they who deserve our mercy and they whom we have condemned been clearly discernible, here can mean had they who deserve our mercy and they whom we have condemned due to the evildoers insist to carry on their evil deeds themselves been clearly discerned to you.  The phrase, we would indeed have imposed grievous suffering at your hands on such of them as were bent on denying the truth, here can mean we would indeed have imposed grievous suffering at your hands due to our advice to you to promote good deeds has caused evildoers to bring you suffering, i.e. quarrelling with you or whatever. on wuch of them as were bent on denying the truth that the only way to paradise is to do good deeds instead of evil deeds.

    How about Quran 57:10.

    Al-Hadid (Iron) - 57:10  [read in context] 
    وَمَا لَكُمْ أَلَّا تُنفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ لَا يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ أُوْلَئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (57:10)
    Basit -   Hussari -   Minshawi -  f

    Wama lakum alla tunfiqoo fee sabeeli Allahi walillahi meerathu alssamawati waalardi la yastawee minkum man anfaqa min qabli alfathi waqatala olaika aAAthamu darajatan mina allatheena anfaqoo min baAAdu waqataloo wakullan waAAada Allahu alhusna waAllahu bima taAAmaloona khabeerun

    Topics discussed in this Verse:
    [Allah:to Him belongs the heritage of the heavens and the earth] [Allah's attributes:Aware (Well_acquainted)] [Allah's servants description of:grades of] [Charity [zakah]] [Fighting (and striving) in the ca'use of Allah] [Inheritance:of the earth]

    And why should you not spend freely in the cause of God, seeing that God’s [alone] is the heritage of the heavens and the earth? [8] Not equal are those of you who spent and fought [in God’s cause] before the Victory [9] [and those who did not do so]: they are of a higher rank than those who would spend and FIGHT [only] after it - although God has promised the ultimate good to all [who strive in His cause]. [10] and god is aware of that you do. - 57:10 (Asad) -   

    The phrase, Not equal are those of you who spent and fought in God's cause before the victory, here can mean not equal are those of you who spent time and to struggle for good deeds in God's cause before the victory, since the one who does more good deeds than another might receive different reward from God.  The phrase, and those who did not do so they are of a higher rank than those would spend and fight only after it, can mean those who did not do so they are of a higher rank, since no doubt they do not do it now to struggle for good deeds and yet they did it many times to promote good deeds and turn up they are in high ranks in terms of good deeds.  They are high ranks, not that they are better but that they have done more good deeds than other people.

    How about Quran 60:8.
    Al-Mumtahinah (The Examined One) - 60:8  [read in context] 
    لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُم مِّن دِيَارِكُمْ أَن تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (60:8)
    Basit -   Hussari -   Minshawi -  f

    La yanhakumu Allahu AAani allatheena lam yuqatilookum fee alddeeni walam yukhrijookum min diyarikum an tabarroohum watuqsitoo ilayhim inna Allaha yuhibbu almuqsiteena

    Topics discussed in this Verse:
    [Allah:loves those who are just] [Justice] [Unbelievers:kind and just dealing with]

    As for such [of the unbelievers] as do not FIGHT against you on account of [your] faith, and neither drive you forth from your homelands, God does not forbid you to show them kindness and to behave towards them with full equity: [9] for, verily, God loves those who act equitably. - 60:8 (Asad) -   

    The phrase, As for such of the unbelievers as do not fight against you on account of your faith and neither drive you forth from your homelands, here can mean those unbelievers as do not struggle to promote their evil deeds against you on account of your faith to believe that only good deeds can go paradise.  Neither these evildoers drive you forth from your homelands to promote their evil deeds to you.

    How about Quran 60:9.
    Al-Mumtahinah (The Examined One) - 60:9  [read in context] 
    إِنَّمَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ قَاتَلُوكُمْ فِي الدِّينِ وَأَخْرَجُوكُم مِّن دِيَارِكُمْ وَظَاهَرُوا عَلَى إِخْرَاجِكُمْ أَن تَوَلَّوْهُمْ وَمَن يَتَوَلَّهُمْ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ (60:9)
    Basit -   Hussari -   Minshawi -  f

    Innama yanhakumu Allahu AAani allatheena qatalookum fee alddeeni waakhrajookum min diyarikum wathaharoo AAala ikhrajikum an tawallawhum waman yatawallahum faolaika humu alththalimoona

    Topics discussed in this Verse:
    [Unbelievers:do not take for friends or helpers]

    God only forbids you to turn in friendship towards such as FIGHT against you because of [your] faith, and drive you forth from your homelands, or aid [others] in driving you forth: and as for those [from among you] who turn towards them in friendship; it is they, they who are truly wrongdoers! - 60:9 (Asad) - 

    The phrase, God only forbids you to turn in friendship towards such as fight against you because of your faith, here can mean God only forbids you to be brainwashed by them of their wrong teaching that evil deeds can go paradise, as if turning in friendship towards their evil teaching, during the time when you struggle with them your right teaching that good deeds can go paradise.  The phrase, drive you forth from your homelands, here can mean evildoers might cause you homeless due to their supporting false teaching that evil deeds can go paradise and that causes them to create trouble on you.


    By zuma - 10/24/2019 8:46:57 PM



  • How about 4:74.
    An-Nisa (The Women) - 4:74  [read in context]
    فَلْيُقَاتِلْ فِي سَبِيلِ اللّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالآخِرَةِ وَمَن يُقَاتِلْ فِي سَبِيلِ اللّهِ فَيُقْتَلْ أَو يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا (4:74)
    Basit -   Hussari -   Minshawi -  f
    Falyuqatil fee sabeeli Allahi allatheena yashroona alhayata alddunya bialakhirati waman yuqatil fee sabeeli Allahi fayuqtal aw yaghlib fasawfa nuteehi ajran AAatheeman
    Topics discussed in this Verse:
    [Abraham:argues with father against idolatry] [Fighting (and striving) in the ca'use of Allah] [Free will ( Freewill ):Free will ( to train human will )] [Hereafter:better than worldly life] [Worldly life]
    Hence, let them fight in God's cause - all who are willing to barter the life of this world for the life to come: for unto him who fights in God's cause, whether he be slain or be victorious, We shall in time grant a mighty reward. - 4:74 (Asad) -
    The phrase, let them fight in God's cause, here means let them struggle for good deeds in God's cause.  The phrase, all who are willing to barter the life of this world for the life to come for unto him who fights in God's cause, here mean all who are willing to barter the life of this world for the life to come for unto him who struggle for good deeds in God's cause.  The phrase, whether he be slain, here can mean whether he be lost to turn up to be unable to achieve good deeds as what God wants, as if he be slain by his works since he fails to achieve the good works that he requires.  The phrase, whether he..be victorious, here can mean whether he can be successful to doing good deeds to others.
    How about Quran 4:84.
    An-Nisa (The Women) - 4:84  [read in context]
    فَقَاتِلْ فِي سَبِيلِ اللّهِ لاَ تُكَلَّفُ إِلاَّ نَفْسَكَ وَحَرِّضِ الْمُؤْمِنِينَ عَسَى اللّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُواْ وَاللّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلاً (4:84)
    Basit -   Hussari -   Minshawi -  f
    Faqatil fee sabeeli Allahi la tukallafu illa nafsaka waharridi almumineena AAasa Allahu an yakuffa basa allatheena kafaroo waAllahu ashaddu basan waashaddu tankeelan
    Topics discussed in this Verse:
    [Fighting (and striving) in the ca'use of Allah] [Unbelievers]
    Fight thou, [101] then, in God's cause - since thou art but responsible for thine own self - and inspire the believers to overcome all fear of death. [102] God may well curb the might of those who are bent on denying the truth: for God is stronger in might, and stronger in ability to deter. - 4:84 (Asad) -
    The phrase, fight thou then in God's cause here means struggle thou in good deeds then in God's cause.  The phrase, thou art but responsible for thine own self and inspire the believers to overcome all fear of death, here can mean but responsible for thine own self and inspire the believers to overcome all the fear you have when doing good deeds, since some might despise you or some might create trouble on you when you do good deeds to them, thus, you need to overcome your fear overcome them.
    How about Quran 5:24.
    Al-Ma'idah (The Table Spread) - 5:24  [read in context]
    قَالُواْ يَا مُوسَى إِنَّا لَن نَّدْخُلَهَا أَبَدًا مَّا دَامُواْ فِيهَا فَاذْهَبْ أَنتَ وَرَبُّكَ فَقَاتِلا إِنَّا هَاهُنَا قَاعِدُونَ (5:24)
    Basit -   Hussari -   Minshawi -  f
    Qaloo ya moosa inna lan nadkhulaha abadan ma damoo feeha faithhab anta warabbuka faqatila inna hahuna qaAAidoona
    Topics discussed in this Verse:
    [Kabah] [Moses]
    [But] they said: "O Moses! Behold, never shall we enter that [land] so long as those others are in it. Go forth, then, thou and thy Sustainer, and fight, both of you! We, behold, shall remain here!" - 5:24 (Asad) - 
    The phrase, Go forth..then..thou and thy Sustainer, and fight..both of you, here can mean Go forth then thou and thy Sustainer and struggle for good deeds ..both of you!
    How about Quran 8:39.
    Al-Anfal (The Spoils of War) - 8:39  [read in context]
    وَقَاتِلُوهُمْ حَتَّى لاَ تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلّه فَإِنِ انتَهَوْاْ فَإِنَّ اللّهَ بِمَا يَعْمَلُونَ بَصِيرٌ (8:39)
    Basit -   Hussari -   Minshawi -  f
    Waqatiloohum hatta la takoona fitnatun wayakoona alddeenu kulluhu lillahi faini intahaw fainna Allaha bima yaAAmaloona baseerun
    Topics discussed in this Verse:
    [Unbelievers]
    And fight against them until there is no more oppression and all worship is devoted to God alone. [39] And if they desist-behold, God sees all that they do; [40] - 8:39 (Asad) -  
    The phrase, fight against them until there is no more oppression, can mean struggle for good deeds against those evildoers until there is no more oppression for evildoers whose purpose of their oppression to you is to turn you to do evil deed.
    How about Quran 33:20.
    Al-Ahzab (The Confederates) - 33:20  [read in context]
    يَحْسَبُونَ الْأَحْزَابَ لَمْ يَذْهَبُوا وَإِن يَأْتِ الْأَحْزَابُ يَوَدُّوا لَوْ أَنَّهُم بَادُونَ فِي الْأَعْرَابِ يَسْأَلُونَ عَنْ أَنبَائِكُمْ وَلَوْ كَانُوا فِيكُم مَّا قَاتَلُوا إِلَّا قَلِيلًا (33:20)
    Basit -   Hussari -   Minshawi -  f
    Yahsaboona alahzaba lam yathhaboo wain yati alahzabu yawaddoo law annahum badoona fee alaAArabi yasaloona AAan anbaikum walaw kanoo feekum ma qataloo illa qaleelan
    Topics discussed in this Verse:
    [Arabs of the desert] [Confederates ( Battle of the )] [Hypocrites] [Khandaq battle of] [Muhammad:confronts the Hypocrites]
    They think that the Confederates have not [really] withdrawn; [22] and should the Confederates return, these [hypocrites] would prefer to be in the desert, among the bedouin, asking for news about you, [O believers, from far away;] and even were they to find themselves in your midst, they would but make a pretence at fighting [by your side]. [23] - 33:20 (Asad) -
    The phrase, they would but make a pretence at fighting by your side, can mean they, evildoers, would but make a pretence at struggling good deeds to assist you by your side.
    How about Quran 48:22.
    Al-Fath (The Victory) - 48:22  [read in context]
    وَلَوْ قَاتَلَكُمُ الَّذِينَ كَفَرُوا لَوَلَّوُا الْأَدْبَارَ ثُمَّ لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا (48:22)
    Basit -   Hussari -   Minshawi -  f
    Walaw qatalakumu allatheena kafaroo lawallawoo aladbara thumma la yajidoona waliyyan wala naseeran
    And [now,] if they who are bent on denying the truth should fight against you, they will indeed turn their backs [in flight], and will find none to protect them and none to bring them succour: [26] - 48:22 (Asad) - 
    The phrase, if they who are bent on denying the truth should fight against you, here can mean if they, evildoers, who are bent on denying the truth should struggle with you to promote their evil deeds against you.  The phrase, they will indeed turn their backs in flight and will find none to protect them and none to bring them succor, here can mean they, evildoers, will indeed turn their backs in flight when they insist to promote their evil deeds to you and will find none to protect them, since God would not protect them if they keep on promoting their evil deeds to you.  None to bring them succor since none can cause them to be successful to bring them to paradise by their evil deeds.
    By zuma - 10/24/2019 7:56:00 PM



  • How about Quran 9:111.
    At-Tauba (The Repentance) - 9:111
    إِنَّ اللّهَ اشْتَرَى مِنَ الْمُؤْمِنِينَ أَنفُسَهُمْ وَأَمْوَالَهُم بِأَنَّ لَهُمُ الجَنَّةَ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ فَيَقْتُلُونَ وَيُقْتَلُونَ وَعْدًا عَلَيْهِ حَقًّا فِي التَّوْرَاةِ وَالإِنجِيلِ وَالْقُرْآنِ وَمَنْ أَوْفَى بِعَهْدِهِ مِنَ اللّهِ فَاسْتَبْشِرُواْ بِبَيْعِكُمُ الَّذِي بَايَعْتُم بِهِ وَذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ (9:111)
    Basit -   Hussari -   Minshawi -  f
    Inna Allaha ishtara mina almumineena anfusahum waamwalahum bianna lahumu aljannata yuqatiloona fee sabeeli Allahi fayaqtuloona wayuqtaloona waAAdan AAalayhi haqqan fee alttawrati waalinjeeli waalqurani waman awfa biAAahdihi mina Allahi faistabshiroo bibayAAikumu allathee bayaAAtum bihi wathalika huwa alfawzu alAAatheemu
    Topics discussed in this Verse:
    [Allah's Covenant] [Believers:Allah has purchased of them] [Fighting (and striving) in the ca'use of Allah] [Gospel] [Martyrdom] [Property and wealth] [Qur'an] [Tawrah (the Law)]
    9:111 (Asad) BEHOLD, God has bought of the believers their lives and their possessions, promising them paradise in return, ,[and so] they fight in God's cause, and slay, and are slain: a promise which in truth He has willed upon Himself in [the words of] the Torah, and the Gospel, and the Qur'an. And who could be more faithful to his covenant than God? Rejoice, then, in the bargain which you have made with Him: for this, this is the triumph supreme! -
    The phrase, they fight in God's cause, here, as usual, means they struggle for good deeds in God's causes.  The phrase, and slay and are slain a promise which in truth He has willed upon Himself, here can mean believers have conquered or have successfully complied or obey in following to do good deeds, as if they have slain or are slain according to the promise in truth He has willed upon Himself in the Quran that the way to paradise is through faith in Allah and good deeds.
    By zuma - 10/24/2019 12:55:30 AM



  • What an inane comment from Hats Off!


    By Ghulam Mohiyuddin - 10/17/2019 11:33:21 PM



  • the fact is that the first converts (neophytes) were on a roll and thought god was on their side and was helping them in the loot and pillage and taking of lives and human salves.
    and as they had the upper hand they just invented a verse that gave them a blanket permission to kill whomsoever it pleased them to kill.
    a truely kind an benevolent god will never utter something so horrible and worthless.
    the quran is largely a book of human design and faulty implementation.
    or alternatively, allah is not a god at all.

    By hats off! - 10/17/2019 6:12:08 PM



  • How about Quran 3:13.
    Al-Imran (The Family of Imran) - 3:13  [read in context]
    قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللّهِ وَأُخْرَى كَافِرَةٌ يَرَوْنَهُم مِّثْلَيْهِمْ رَأْيَ الْعَيْنِ وَاللّهُ يُؤَيِّدُ بِنَصْرِهِ مَن يَشَاء إِنَّ فِي ذَلِكَ لَعِبْرَةً لَّأُوْلِي الأَبْصَارِ (3:13)
    Basit -   Hussari -   Minshawi -  f
    Qad kana lakum ayatun fee fiatayni iltaqata fiatun tuqatilu fee sabeeli Allahi waokhra kafiratun yarawnahum mithlayhim raya alAAayni waAllahu yuayyidu binasrihi man yashao inna fee thalika laAAibratan liolee alabsari
    Topics discussed in this Verse:
    [Badr]
    You have already had a sign in the two hosts that met in battle, one host fighting in God's cause and the other denying Him; with their own eyes [the former] saw the others as twice their own number: but God strengthens with His succour whom He wills. In this, behold, there is indeed a lesson for all who have eyes to see. [9] - 3:13 (Asad) -
    The phrase, two hosts that met in battle, here can mean two group of people are struggling with their own teachings with each other.  The phrase, one host fighting in God's cause, here can mean moderate Muslims who struggle to challenge another group of people that the only way to paradise is through good deeds.  The phrase, the other denying Him, here can mean another group of people who struggle to challenge that they are right that doing bad deeds will go paradise.
    How about Quran 4:75.
    An-Nisa (The Women) - 4:75  [read in context]
    وَمَا لَكُمْ لاَ تُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاء وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَـذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا (4:75)
    Basit -   Hussari -   Minshawi -  f
    Wama lakum la tuqatiloona fee sabeeli Allahi waalmustadAAafeena mina alrrijali waalnnisai waalwildani allatheena yaqooloona rabbana akhrijna min hathihi alqaryati alththalimi ahluha waijAAal lana min ladunka waliyyan waijAAal lana min ladunka naseeran
    Topics discussed in this Verse:
    [Abraham:rejects worship of heavenly bodies] [Allah's attributes:Protector] [Fighting (and striving) in the ca'use of Allah] [Free will ( Freewill ):Free will ( to train human will )]
    And how could you refuse to fight [89] in the cause of God and of the utterly helpless men and women and children who are crying, "O our Sustainer! Lead us forth [to freedom] out of this land whose people are oppressors, and raise for us, out of Thy grace, a protector, and raise for us, out of Thy grace, one who will bring us succour!" - 4:75 (Asad) -   
    The phrase, how could you refuse to fight in the cause of God and of the utterly helpless men and women and children who are crying, here can mean, how could you refuse to struggle to challenge people to do good deeds in the cause of God and of the utterly helpless men and women and children whom these people have been oppressed by evildoers to spread false teaching to them to urge them to do evil deeds. 
    How about Quran 4:77.
    An-Nisa (The Women) - 4:77  [read in context]
    أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً (4:77)
    Basit -   Hussari -   Minshawi -  f
    Alam tara ila allatheena qeela lahum kuffoo aydiyakum waaqeemoo alssalata waatoo alzzakata falamma kutiba AAalayhimu alqitalu itha fareequn minhum yakhshawna alnnasa kakhashyati Allahi aw ashadda khashyatan waqaloo rabbana lima katabta AAalayna alqitala lawla akhkhartana ila ajalin qareebin qul mataAAu alddunya qaleelun waalakhiratu khayrun limani ittaqa wala tuthlamoona fateelan
    Topics discussed in this Verse:
    Abraham:rejects worship of heavenly bodies] [Charity [zakah]] [Fear of Allah] [Fear of men] [Fighting (and striving) in the ca'use of Allah] [Free will ( Freewill ):Free will ( to train human will )] [Hereafter] [Worldly life]
    ART THOU NOT aware of those who have been told, "Curb your hands, [91] and be constant in prayer, and render the purifying dues"? But as soon as FIGHTing [in God's cause] is ordained for them, lo, some of them stand in awe of men as one should stand in awe of God - or in even greater awe - and say, "O our Sustainer! Why hast Thou ordained FIGHTing for us? If only Thou hadst granted us a delay for a little while!" Say: "Brief is the enjoyment of this world, whereas the life to come is the best for all who are conscious of God - since none of you shall be wronged by as much as a hair's breadth. - 4:77 (Asad) -
    The phrase, as soon as fighting in God's cause is ordained for them..some of them stand in awe of men, here can means as soon as Muslims are called to struggle to challenge other people to do good works in God's cause is ordained for them and yet some of them stand in awe due to their shyness or their fear that people might scold them why should they call them to do good deeds, since they insist evil deeds can go paradise.  The phrase, Why hast Thou ordained fighting for us, here can mean Why has Thou ordained Muslims so great responsibility to approach them to struggle with them to change their mindset that good deeds can go paradise?
    How about Quran 33:18.
    Al-Ahzab (The Confederates) - 33:18  [read in context]
    قَدْ يَعْلَمُ اللَّهُ الْمُعَوِّقِينَ مِنكُمْ وَالْقَائِلِينَ لِإِخْوَانِهِمْ هَلُمَّ إِلَيْنَا وَلَا يَأْتُونَ الْبَأْسَ إِلَّا قَلِيلًا (33:18)
    Basit -   Hussari -   Minshawi -  f
    Qad yaAAlamu Allahu almuAAawwiqeena minkum waalqaileena liikhwanihim halumma ilayna wala yatoona albasa illa qaleelan
    Topics discussed in this Verse:
    [Confederates ( Battle of the )] [Hypocrites] [Khandaq battle of] [Muhammad:confronts the Hypocrites]
    God is indeed aware of those of you who would divert others [from fighting in His cause], as well as of those who say to their brethren, “Come hither to us [and face the enemy]!” — The while they [themselves] join battle but seldom, - 33:18 (Asad) -  
    The phrase, God is indeed aware of those of you who would divert others from fighting in His cause, here can mean God is indeed aware of those of you who would divert others not to struggle and to challenge other people to do good deeds in His cause.  The phrase, Come hither to us and face the enemy, here can mean Come hither to us and face those evildoers who promote evil deeds.  The phrase, they themselves join battle but seldom, here can mean they themselves join the team to struggle and challenge other people to do good deeds, to them but seldom, due to laziness or giving excuse as no time or whatever.
    How about Quran 47:35.
    Muhammad - 47:35  [read in context]
    فَلَا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ وَأَنتُمُ الْأَعْلَوْنَ وَاللَّهُ مَعَكُمْ وَلَن يَتِرَكُمْ أَعْمَالَكُمْ (47:35)
    Basit -   Hussari -   Minshawi -  f
    Fala tahinoo watadAAoo ila alssalmi waantumu alaAAlawna waAllahu maAAakum walan yatirakum aAAmalakum
    Topics discussed in this Verse:
    [Believers:Allah is with them]
    AND SO, [when you fight in a just cause,] do not lose heart and [never] beg for peace: for, seeing that God is with you, you are bound to rise high [in the end]; [40] and never will He let your [good] deeds go to waste. - 47:35 (Asad) -
    The phrase, when you fight in a just cause do not lose heart and never beg for peace, here can mean when you struggle with other people to challenge them to do good deeds in a just cause do not lose heart and never beg for peace, since Muslims will not find peace from evildoers who seek every opportunity to find fault on them.  None of the Muslims can find peace from evildoers but find annoying since they might ask lots of questions until they do not know how to tackle them.
    How about Quran 48:16.
    Al-Fath (The Victory) - 48:16  [read in context]
    قُل لِّلْمُخَلَّفِينَ مِنَ الْأَعْرَابِ سَتُدْعَوْنَ إِلَى قَوْمٍ أُوْلِي بَأْسٍ شَدِيدٍ تُقَاتِلُونَهُمْ أَوْ يُسْلِمُونَ فَإِن تُطِيعُوا يُؤْتِكُمُ اللَّهُ أَجْرًا حَسَنًا وَإِن تَتَوَلَّوْا كَمَا تَوَلَّيْتُم مِّن قَبْلُ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا (48:16)
    Basit -   Hussari -   Minshawi -  f
    Qul lilmukhallafeena mina alaAArabi satudAAawna ila qawmin olee basin shadeedin tuqatiloonahum aw yuslimoona fain tuteeAAoo yutikumu Allahu ajran hasanan wain tatawallaw kama tawallaytum min qablu yuAAaththibkum AAathaban aleeman
    Topics discussed in this Verse:
    [Allah:obey Him] [Arabs of the desert] [Desert of Arabs] [Fighting (and striving) in the ca'use of Allah] [Muhammad:obey him]
    Say unto those bedouin who stayed behind: “In time you will be called upon [to fight] against people of great prowess in war: [17] you will have to fight against them [until you die] or they surrender. And then, if you heed [that call], God will bestow on you a goodly reward; but if you turn away as you turned away this time, [18] He will chastise you with grievous chastisement.” - 48:16 (Asad) -
    The phrase, In time you will be called upon to fight against people of great prowess in war, here can mean In time you will be called upon to go out to struggle and to challenge a great number of the evildoers as if you are in war.  The phrase, you will have to fight against them until you die or they surrender, here can mean you will have to go and struggle with the right teaching to them that doing good deeds can go paradise until your whole body is exhausted, as if you die, or they forgo their evil teaching and to surrender to your right teaching that doing good deeds can go paradise.  The phrase, if you heed that call God will bestow on you a goody reward, here can mean if you heed that call and have challenged many people to do good deeds and be ended up that many have the opportunity to go paradise due to your good work in changing their mindset, God will be pleased for many to the entry to paradise, as if he has bestowed on you a goodly reward to gather more people to paradise.  The phrase, if you turn away as you turned away this time He will chastise you with grievous chastisement, here can mean if you turn away to diverting the mind of evildoers to do good deeds, many would turn up to go to hell due to they keep on doing their evil deeds in their entire lives without knowing the truth that only good deeds can go paradise, as if he has chastised you with grievous chastisement.
    By zuma - 10/17/2019 12:54:21 AM



  • How about Quran 9:123.
    At-Tauba (The Repentance) - 9:123  [read in context] 
    يَا أَيُّهَا الَّذِينَ آمَنُواْ قَاتِلُواْ الَّذِينَ يَلُونَكُم مِّنَ الْكُفَّارِ وَلِيَجِدُواْ فِيكُمْ غِلْظَةً وَاعْلَمُواْ أَنَّ اللّهَ مَعَ الْمُتَّقِينَ (9:123)
    Basit -   Hussari -   Minshawi -  f

    Ya ayyuha allatheena amanoo qatiloo allatheena yaloonakum mina alkuffari walyajidoo feekum ghilthatan waiAAlamoo anna Allaha maAAa almuttaqeena

    Topics discussed in this Verse:
    [Fighting (and striving) in the ca'use of Allah]

    O you who have attained to faith! Fight against those deniers of the truth who are near you, and let them find you adamant ; [163] and know that .God is with those who are conscious of Him. - 9:123 (Asad) -  

    The phrase, fight against those who deniers of the truth who are near you, can mean struggling with people and to challenge those who deniers of the truth that near you to hold the false teaching that doing evil deeds can go paradise.  The phrase, let them find adamant, here can mean let them find your thought to be the right teaching.

    How about Quran 9:38.
    At-Tauba (The Repentance) - 9:83  [read in context] 
    فَإِن رَّجَعَكَ اللّهُ إِلَى طَآئِفَةٍ مِّنْهُمْ فَاسْتَأْذَنُوكَ لِلْخُرُوجِ فَقُل لَّن تَخْرُجُواْ مَعِيَ أَبَدًا وَلَن تُقَاتِلُواْ مَعِيَ عَدُوًّا إِنَّكُمْ رَضِيتُم بِالْقُعُودِ أَوَّلَ مَرَّةٍ فَاقْعُدُواْ مَعَ الْخَالِفِينَ (9:83)
    Basit -   Hussari -   Minshawi -  f

    Fain rajaAAaka Allahu ila taifatin minhum faistathanooka lilkhurooji faqul lan takhrujoo maAAiya abadan walan tuqatiloo maAAiya AAaduwwan innakum radeetum bialquAAoodi awwala marratin faoqAAudoo maAAa alkhalifeena

    Hence, [O Prophet,] if God brings thee again face to face with some of them," [114] and then they ask thy leave to go forth [to war with thee], say: "Never shall you go forth with me. nor shall you FIGHT an enemy together with me! Behold, you were well-pleased to stay at home on that first occasion: stay at home, then, with, those who [are obliged to] remain behind!" [115] - 9:83 (Asad) -   
    The phrase, never shall you go forth with me nor shall you fight an enemy together with me, here can mean nver shall you go forth with me nor shall you follow me to struggle and to challenge those people who hold the false teaching that doing evil deeds can go paradise and these people have treated Muslims to be enemies due to their different views of the way to paradise.

    How about Quran 9:29.
    At-Tauba (The Repentance) - 9:29  [read in context] 
    قَاتِلُواْ الَّذِينَ لاَ يُؤْمِنُونَ بِاللّهِ وَلاَ بِالْيَوْمِ الآخِرِ وَلاَ يُحَرِّمُونَ مَا حَرَّمَ اللّهُ وَرَسُولُهُ وَلاَ يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُواْ الْكِتَابَ حَتَّى يُعْطُواْ الْجِزْيَةَ عَن يَدٍ وَهُمْ صَاغِرُونَ (9:29)
    Basit -   Hussari -   Minshawi -  f

    Qatiloo allatheena la yuminoona biAllahi wala bialyawmi alakhiri wala yuharrimoona ma harrama Allahu warasooluhu wala yadeenoona deena alhaqqi mina allatheena ootoo alkitaba hatta yuAAtoo aljizyata AAan yadin wahum saghiroona

    Topics discussed in this Verse:
    [Fighting (and striving) in the ca'use of Allah] [Islam:Religion of Truth] [Jizyah] [People of the Book:relationship to Muslims]

    [And] Fight against those who - despite having been vouchsafed revelation [aforetime] [40] -do not [truly] believe either in God or the Last Day, and do not consider forbidden that which God and His Apostle have forbidden, [41] and do not follow the religion of truth [which God has enjoined upon them] [42] till they [agree to] pay the exemption tax with a willing hand, after having been humbled [in war]. [43] - 9:29 (Asad) -   
    The word, fight, here refers to struggling with non-believers who hold the truth that doing evil deeds can go paradise.  The phrase, do not consider forbidden that which God and His Apostle have forbidden, here can mean they do not consider doing evil deeds to be forbidden that which God and His Apostle have forbidden, since evil deeds can never go paradise.  Thus, the phrase, fight against those..do not believe and do not consider forbidden, here can mean Muslims to struggle against and to challenge those unbelievers who hold the false thought that the only way to paradise is to do good deeds instead of evil deeds.  The phrase, do not follow the religion of truth which God has enjoined upon them, can mean do not follow their evil practice to do evil deeds.  The phrase, till they agree to pay the exemption tax with a willing hand after having been humbled in war, can mean till they agree to pay the exemption tax due to the time loss in struggling with them to challenge them for true teaching.

    How about Quran 9:14.
    At-Tauba (The Repentance) - 9:14  [read in context] 
    قَاتِلُوهُمْ يُعَذِّبْهُمُ اللّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ (9:14)
    Basit -   Hussari -   Minshawi -  f

    Qatiloohum yuAAaththibhumu Allahu biaydeekum wayukhzihim wayansurkum AAalayhim wayashfi sudoora qawmin mumineena

    Topics discussed in this Verse:
    [Fighting (and striving) in the ca'use of Allah] [Healing] [Pagans and polytheists]

    FIGHT against them! God will chastise them by your hands, and will bring disgrace upon them, and will succour you against them; and He will soothe the bosoms of those who believe, - 9:14 (Asad) -   
    The phrase, fight against them, here can mean Muslims are called to struggling with those evildoers and to challenge them to do good works. The phrase, God will chastise them by your hands and will bring disgrace upon them and will succour you against them, here can mean God will use you to warn them and to challenge them to divert their mind to the right teaching of Quran that doing good works can go paradise.  God might use you to challenge them to do good deeds and that might hurt their feeling, as if He has chastised them by your hands or by your work of sharing and the sharing might bring disgrace upon them and will succour you against them, due to your words to them might cause them to repent to do good deeds.

    By zuma - 10/16/2019 8:36:37 PM



  • How about Quran 59:14.
    Al-Hashr (The Gathering) - 59:14  [read in context]
    لَا يُقَاتِلُونَكُمْ جَمِيعًا إِلَّا فِي قُرًى مُّحَصَّنَةٍ أَوْ مِن وَرَاء جُدُرٍ بَأْسُهُمْ بَيْنَهُمْ شَدِيدٌ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّى ذَلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ (59:14
    Basit -   Hussari -   Minshawi -  f
    La yuqatiloonakum jameeAAan illa fee quran muhassanatin aw min warai judurin basuhum baynahum shadeedun tahsabuhum jameeAAan waquloobuhum shatta thalika biannahum qawmun la yaAAqiloona
    Topics discussed in this Verse:
    [Hypocrites] [Jews:work iniquity] [People of the Book:differed among themselves]
    Never will they fight you, [even] in unison, otherwise than from within fortified strongholds or from behind walls. [19] Severe is their warlike discord among themselves: thou wouldst think that they are united, whereas [in fact] their hearts are at odds [with one another]: this, because they are people who will not use their reason. [20] - 59:14 (Asad) -
    The phrase, Never will they fight you..in unison..otherwise than from within fortified strongholds or from behind walls, here can mean Never will these evildoers who struggle with you to promote their evil life style to you in unison, otherwise than from within fortified strongholds or from behind walls to challenge you and to divert your path to do evil deeds.  The phrase, Severe is their warlike discord among themselves thou wouldst think lthat they are united, here means they are in group to be serious in challenge  Muslims to divert their mind to do evil deeds as if they were in warlike discord, to be united that one follows another, to challenge you to divert your mind to do evil deeds.
    How about Quran 49:9.
    Al-Hujurat (The Dwellings) - 49:9  [read in context]
    وَإِن طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِن بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ فَإِن فَاءتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ (49:9)
    Basit -   Hussari -   Minshawi -  f
    Wain taifatani mina almumineena iqtataloo faaslihoo baynahuma fain baghat ihdahuma AAala alokhra faqatiloo allatee tabghee hatta tafeea ila amri Allahi fain faat faaslihoo baynahuma bialAAadli waaqsitoo inna Allaha yuhibbu almuqsiteena
    Topics discussed in this Verse:
    [Allah:loves those who are just] [Allah's Commands] [Believers:make peace between your brothers] [Conflict resolution] [Justice] [Mercy] [Warfare rules of]
    Hence, if two groups of believers fall to FIGHTing, [9] make peace between them; but then, if one of the two [groups] goes on acting wrongfully towards the other, FIGHT against the one that acts wrongfully until it reverts to God’s commandment; [10] and if they revert, make peace between them with justice, and deal equitably [with them]: for verily, God loves those who act equitably! - 49:9 (Asad)
    The phrase, if two groups of believers fall to fighting, here can mean if two groups of believers fall to struggling with each other so as to compete each other to do good deeds.  The phrase, make peace between them, here can mean Muslims should make peace with them since they should advise them peacefully that their struggling for good works have to be for the glory of God instead of merely for competition.  The phrase, if one of the two goes on acting wrongfully towards the other, here can mean if one of the two goes on spreading wrongful teaching in promoting evil deeds to antoher.  The phrase, fight against the one that acts wrongfully until it reverts to God's commandment, here can mean then Muslims should struggle with them and to challenge them so as to change their mind until it reverts to God's commandment in doing good deeds, since the only way to paradise is to do good deeds than to do evil deeds.
    How about Quran 28:15.
    Al-Qasas (The Narration) - 28:15  [read in context]
    وَدَخَلَ الْمَدِينَةَ عَلَى حِينِ غَفْلَةٍ مِّنْ أَهْلِهَا فَوَجَدَ فِيهَا رَجُلَيْنِ يَقْتَتِلَانِ هَذَا مِن شِيعَتِهِ وَهَذَا مِنْ عَدُوِّهِ فَاسْتَغَاثَهُ الَّذِي مِن شِيعَتِهِ عَلَى الَّذِي مِنْ عَدُوِّهِ فَوَكَزَهُ مُوسَى فَقَضَى عَلَيْهِ قَالَ هَذَا مِنْ عَمَلِ الشَّيْطَانِ إِنَّهُ عَدُوٌّ مُّضِلٌّ مُّبِينٌ (28:15)
    Basit -   Hussari -   Minshawi -  f
    Wadakhala almadeenata AAala heeni ghaflatin min ahliha fawajada feeha rajulayni yaqtatilani hatha min sheeAAatihi wahatha min AAaduwwihi faistaghathahu allathee min sheeAAatihi AAala allathee min AAaduwwihi fawakazahu moosa faqada AAalayhi qala hatha min AAamali alshshaytani innahu AAaduwwun mudillun mubeenun
    Topics discussed in this Verse:
    [Moses:slew an Egyptian] [Satan's handiwork]
    And [one day] he entered the city at a time when [most of] its people were [resting in their houses,] unaware of what was going on [in the streets]; [13] and there he encountered two men fighting with one another - one of his own people, [14] and the other of his enemies. And the one who belonged to his own people cried out to him for help against him who was of his enemies - whereupon Moses struck him down with his fist, and [thus] brought about his end. [But then] he said [to himself]: “This is of Satan’s doing! Verily, he is an open foe, leading [man] astray!” [15] - 28:15 (Asad) -
    The phrase, there he encountered tow men fighting with one another, here can mean there he encountered two men struggling themselves with different teachings with one another.  One holds the view that doing good deeds can go paradise and yet another holds the view that doing bad deeds can go paradise.  The phrase, the one who belonged to his own people cried out to him for help against him who was of his enemies, here can mean both of these people have turned up to be enemies after quarreling who is right  due to their different views to the way to paradise.  The phrase, Moses struck him down with his fist..he said: 'This is of Satan's doing!', here can mean Moses struck the one that holds the wrong view that the way of paradise can be by doing evil deeds and Moses commented to him that this is of Satan's doing, since his promotion of evil deeds to paradise can mislead many to hell.
    How about Quran 22:39.
    Al-Hajj (The Pilgrimage) - 22:39  [read in context]
    أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ (22:39)
    Basit -   Hussari -   Minshawi -  f
    Othina lillatheena yuqataloona biannahum thulimoo wainna Allaha AAala nasrihim laqadeerun
    Topics discussed in this Verse:
    [Fighting (and striving) in the ca'use of Allah]
    PERMISSION [to FIGHT] is given to those against whom war is being wrongfully waged [57] and, verily, God has indeed the power to succour them - : - 22:39 (Asad)
    The phrase, permission to fight is given to those against whom war is being wrongfully waged, here can mean permission for Muslims to struggling and to challenge people to good deeds is given to those against those people whom come in large number of people as if they are in war to challenge people wrongfully to do evil deeds.
    By zuma - 10/16/2019 8:00:34 PM



  • Let's give a bad scenario that Quran 9:5 was written after the Meccans had converted to Muslims, Quran 9:5 might not give the implication of the elimination of Arabic religions in Arab.  The reason is simply if that were so, there was no reason for Quran 9:6 to mention to grant protection to those who did not believe in Allah.  Why should Quran 9:6 demand Muslims to grant protection to those who do not believe in Allah if Muslims tried to annihilate all non-Muslims in Arab?
    Let's meditate Quran 9:5 below again:
    At-Tauba (The Repentance) - 9:5
    فَإِذَا انسَلَخَ الأَشْهُرُ الْحُرُمُ فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُواْ لَهُمْ كُلَّ مَرْصَدٍ فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ فَخَلُّواْ سَبِيلَهُمْ إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ (9:5)
    Basit -   Hussari -   Minshawi -  f
    Faitha insalakha alashhuru alhurumu faoqtuloo almushrikeena haythu wajadtumoohum wakhuthoohum waohsuroohum waoqAAudoo lahum kulla marsadin fain taboo waaqamoo alssalata waatawoo alzzakata fakhalloo sabeelahum inna Allaha ghafoorun raheemun
    Topics discussed in this Verse:
    [Months] [Pagans and polytheists] [Warfare rules of]
    9:5 (Asad) And so, when the sacred months are over [6] , slay those who ascribe divinity to aught beside God wherever you may come upon them, [7] and take them captive, and besiege them, and lie in wait for them at every conceivable place [8] ! Yet if they repent, and take to prayer, and render the purifying dues, let them go their way: for, behold, God is much forgiving, a dispenser of grace. [9] -  
    Let's assume Quran 9:5 was written after Meccans were converted to Muslims.  Quran 9:5 has been interpreted as Muslims were told to struggle to promote good works among other Arabic religions.  The phrase, the sacred months are over..slay those who ascribe divinity to aught beside God wherever you may come upon them, here implies this phrase told Muslims to wait after the sacred months were over to struggle to approach other Arabic religions to promote good works among them wherever you may come upon them.  The phrase, take them captive..and beseige them and lie in wait for them at every conceivable place, here implies Muslims should seek every opportunity to look for those who are from other Arabic religions to try to pursue them to promote good works among them.  The phrase, if they repent..and take to prayer, here implies if they repent from doing evil deeds, they should offer thanksgiving to Allah for the good deeds that Muslims do.  The phrase, render the purifying dues let them go their way, here can mean Muslim's acceptance of whatever things what these people have done to Muslims and let them go their way.
    By zuma - 10/16/2019 1:51:37 AM



  • There is no such thing as mentioned in Satish's comment.
    By GGS - 10/16/2019 12:58:11 AM



  • Mr. Satish you say, 
    "9:5 was revealed one year after the Meccans had converted to Islam"
    What is the evidence of your statement?  

    By GGS - 10/16/2019 12:56:20 AM



  • 9:5 was revealed one year after the Meccans had converted to Islam, so the question of fighting a defensive war does not exist, it was purely to eliminate Arabic religions for Arabia.
    By Satish - 10/15/2019 11:40:53 PM



  • Quran 4:124 mentions clearly only those who believe in Allah and do good deeds to paradise instead of those who believe in Allah and yet do all kind of evil deeds.
    And whoever does righteous good deeds, male or female, and is a (true) believer [in the Oneness of Allah (Muslim)], such will enter paradise and not the least injustice, even to the size of a speck on the back of a date-stone, will be done to them.
    (سورة النساء, An-Nisaa, Chapter #4, Verse #124)-Moshin Khan translation

    By zuma - 10/15/2019 10:16:10 PM



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