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Radical Islamism and Jihad (19 Jul 2017 NewAgeIslam.Com)

Refuting ISIS While Interpreting the Quranic Verse ‘Kill the Mushrikin Wherever You Find Them’

By Ghulam Ghaus Siddiqi, New Age Islam

19 July 2017

The fact that the biggest terrorists since the advent of Islam were the Kharijites, who used Islamic titles, appearances and mercilessly killed the rightly guided caliphs and Muslims, is also that ISIS as neo-Kharijites have adopted the same tactics to kill the modern-day Muslims and non-Muslims living under the peace-pact environment. These neo-Kharijites have shattered the true image of Islam, committed heinous crimes and distorted the historical fact of the rightly guided caliphate. In their mouthpiece “Rumiyah” magazine, they repeatedly misinterpret the war-related verses for terrorist propaganda and recruitment; it is, therefore, our responsibility as Muslims to correctly interpret those verses in a bid to thwart their ambitions.

In the article titled “The Ruling On the Belligerent Christians” (Rumiyah: 9th issue, page 5), ISIS writes, “The default with regards to the blood of Mushrikin is that it is permissible to shed, due to the statement of Allah Almighty, “And when the sacred months have passed, then kill the Mushrikin wherever you find them and capture them and besiege them and sit in wait for them at every place of ambush. But if they should repent, establish prayer, and give Zakah, let them [go] on their way. Indeed, Allah is Forgiving and Merciful” (At-Tawbah 5). ISIS quotes this and other similar verse “Kill them wherever you find them” (2:291) out of context to forcefully justify the killing of all those who do not ascribe their faith to what is commonly called Wahhabism or Salafism. 

What is exactly meant by the verse “kill them wherever you find them” (2:191) or “Kill the Mushrikin wherever you find them” (9:5)?  If the readers look at the literal translation of these two verses, without understanding the circumstances and reasons of revelation (Asbabun Nuzul) as authentically mentioned in various Ahadith, they might get confused with the finding of peaceful verses of the Quran or more probably take out the unwanted meanings from them. Consequently they will project Islam as the “religion of war” leading to “disorder and violence” in the land, as I have noticed many non-Muslim and Muslim fellows speaking loudly so and so. But, in fact these verses have a particular condition and can’t be applied today in the circumstances of this 21st century. In these verses, all Kuffar/disbelievers are not meant and neither is it meant that every non-believer should be killed wherever he or she is found.

Full Context of the Verse 2:191

To understand the verse (2:191) of the Quran in the way majority mainstream Muslim scholars have done so far, we need to examine the well-interpreted context of the verse (2:191) in full that is vividly clear from 2:190 to 2:195.

“And fight (in defence) in the cause of Allah against those who impose war on you. (Yes,) but do not exceed limits. Surely, Allah does not like those who exceed limits. And (during war) kill them (the aggressing and combating disbelievers) wherever you find them, and drive them out (through military operation by the state) from where they drove you out. And rousing mischief and disruption is a severer (crime) than killing. But do not fight against them in the proximity of the Sacred Mosque (Ka‘ba) unless they themselves fight there against you. Then if they attack you, kill them (in defence), for that is the right penalty of (such aggressing and combating) disbelievers. But if they desist, then surely Allah is Most Forgiving, Ever-Merciful. And keep fighting against them until the disruption and mischief is totally eliminated and the Din (Religion) practically becomes subservient to Allah alone (i.e., the system of the protection of peace and human dignity is practically established). But if they desist, then offensive action is not permissible except against the wrongdoers (i.e., transgressors). A sacred month is the requital of a sacred month, and (other) sacred things also requite one another. So if someone wrongs you, you may also respond in kind but proportional to his offence. And fear Allah. And remember that Allah is with those who fear Him. And spend in the cause of Allah; and do not cast yourselves into destruction with your own hands; and adopt righteousness. Verily, Allah loves the righteous.” (Quran: 2:190 –195)

The contexts and occasions of the Revelation of the Verses 2:191

This verse was revealed at a time when the holy prophet Muhammad (peace and blessing be upon him) set out for Makkah to perform Umrah along with his 1400 companions. When they reached Hudaybiyyah, the polytheists [Mushrikin] did not allow him and his companions to enter the city and perform Umrah as intended. It took a great deal of negotiating to reach the agreement that he and his companions would perform Umrah next year. This pact is known as treaty of Hudaybiyyah. The believers came back to Madinah as per the established treaty, in the next year, when the holy prophet Muhammad (peace and blessing be upon him) decided to go to Makkah for Umrah, his holy companions started feeling concerned about the Arab polytheists who could not be trusted upon in a peace treaty as they were used to break treaties.

It was quite possible that the Arab polytheists or infidels may attack them. The problem was that fighting within the precincts of Makkah was not permissible in Islam. This was the time when Allah Almighty revealed the verse 2:192, stating that the sacredness of the precincts of Makkah must be observed by Muslims, but if the disbelievers attack them within the sacred limits, it would be permissible for them to fight back in defence. This way, the verse allowed them to meet the challenge of their oppression and kill them wherever they found them.

So, it is very clear that the verse “kill them wherever you find them...” does not include all common polytheists and non-Muslims such as those living in the world today. It only includes those who break peace-treaty and contentment of the country and kill innocents. So fighting against such infidel oppressors who break peace-treaty of the country is allowed, no matter whether the oppressor is a Muslim or a non-Muslim. But it should also be noted here that fighting in defence should be done through military operation by the state.

Explaining the Quranic Verse 9:5 [i.e. Kill the Mushrikin wherever you find them]

Many classical, traditional and modern scholars have presented adequate and satisfactory interpretation of the verse 9:5 which is essential for every believer of Islam to believe. Some of them are as follows:

Dr. Abdul Haleem comments on this verse (9:5):

“We must also comment on another verse much referred to but notoriously misinterpreted and taken out of context – that which became labelled as the ‘Sword verse’: “…Then when the sacred months have passed, slay the idolaters wherever you find them, take them and besiege them and prepare for them every ambush….” [ 9:5 ] The hostility and "bitter enmity" of the polytheists and their Fitna [persecution, 2:193 ; 8:39] of the Muslims grew so great that the unbelievers were determined to convert the Muslims back to paganism or finish them off. “They would persist in fighting you until they turn you back from your religion, if they could….” [2:217]

"It was these hardened polytheists in Arabia, who would accept nothing other than the expulsion of the Muslims or their reversion to paganism, and who repeatedly broke their treaties, that the Muslims were ordered to treat in the same way - to fight them or expel them….Even with such an enemy Muslims were not simply ordered to pounce on them and reciprocate by breaking the treaty themselves; instead, an ultimatum was issued, giving the enemy notice, that after the four sacred months mentioned in 9:5 above, the Muslims would wage war on them. The main clause of the sentence "kill the polytheists" is singled out by some Western scholars to represent the Islamic attitude to war; even some Muslims take this view and allege that this verse abrogated other verses on war. This is pure fantasy, isolating and de-contextualising a small part of a sentence. The full picture is given in 9:1-15, which gives many reasons for the order to fight the polytheists. They continuously broke their agreements and aided others against the Muslims, they started hostilities against the Muslims, barred others from becoming Muslims, “expelled” Muslims from the Holy Mosque and even from their own homes. At least eight times the passage mentions their misdeeds against the Muslims. Consistent with restrictions on war elsewhere in the Qur'an, the immediate context of this "Sword Verse" exempts such polytheists who do not break their agreements and who keep the peace with the Muslims [9:7]. It orders that those enemies seeking safe conduct should be protected and delivered to the place of safety they seek [9:6]. The whole of this context to v. 5, with all its restrictions, is ignored by those who simply isolate one part of a sentence to build their theory of war in Islam on what is termed "The Sword Verse" even when the sword’s word does not occur anywhere in the Qur'an”.  (Muhammad Abdul Haleem, “Understanding The Qur’an” {I.B. Tauris & Co Ltd 2005}, pp. 65-66, “Jihad: a war against all Non-Muslims or not? By Kevin Abdullah Kareem”)

Ibn Arabi Rahimahullah says:

“It is clear from this that the meaning of this verse is to kill the pagans who are waging war against you” (Ibn Arabi, Ahkam Al-Quran: 2/456)

Imam Muhammad Al-Ghazali Writes His Commentary on Surah 9:5

“Muslims are therefore basically opposed to war and are never the ones to start it. By the imperative of their own religion, they are taught not to impose their beliefs on others by force. Their mission is to impart and communicate Allah’s message, leaving people free to decide whether to believe or reject it. Those who refuse to believe are free to pursue their lives in peace as long as they do not pose any obstacle or threat to Islam and the Muslims, who perceive their faith as the strongest and most vital binding relationship between Allah and humankind and that it is their responsibility to make others aware of it and provide them with the opportunity to understand and appreciate it.

"This is the basis of the relationship between Muslims and non-Muslims in Islamic society. Allah says elsewhere in the Qur’an: “Therefore, if they (the unbelievers) do not trouble you and cease their hostility towards you and offer you peace, God gives you no authority over them” [al-Nisa: 90]. Those who take up arms against a Muslim state or parts of it must be met with force, and if they are overcome, they should be disarmed. Once that is achieved, they are free to lead their own lives and practise their beliefs in peace and security under the protection of the Muslim authorities, in return for which they have to pay a levy.

“This is the background against which prescription of the Jizyah, or exemption tax, came into being. It is not due from those who are neutral and have never taken up arms against the Muslim state. The Qur'anic verse gives ample explanation for the reason behind the establishment of this tax, for it stipulates who should pay it. They are those “who do not believe in God and the Last Day, who do not forbid what God and His Messenger have forbidden, and who do not follow the true religion, until they pay the exemption tax unreservedly and with humility.”

(See: Shaykh Muhammad al-Ghazali, “A Thematic Commentary on the Qur’an” [The International Institute of16: Islamic Thought, Second Printing, 2005], pp. 183-184, “Jihad: a war against all Non-Muslims or not? By Kevin Abdullah Kareem”)

Mr. Kevin Abdullah Kareem writes:

“The famous Hanafi Jurist Imam al-Tahawi also adhered to the position that non-believers could only be fought if they resorted to “armed conflict” and not simply on account of their “disbelief” (See: Ahmad al-Tahawi [d. 933]: “Kitab al-Mukhtasar”, ed. Abu al-Wafa al-Afghani [Cairo 1950], p. 281)

“This view is also strongly supported by the next authentic narration [Hadith] of our Prophet (peace and blessing be upon him): It is reported the Prophet said: “… Leave the Abyssinians alone, as long as they leave you alone, and do not engage the Turks, as long as they do not engage you…” (Abu Dawood (3748) and an-Nasaii (3125); Imam al-Albani graded it as authentic in his book, “Sahih al-Jami”, Hadith No. 3384, and also in his book, “Silsilat al-A ‘Hadeeth as-Sahihah”, Hadith No. 772)

Notice how the above Hadith contradicts the view of those who believe that the Holy Qur’an instructs Muslims to fight all Non-Muslims simply on account of their disbelief. If God in the Holy Qur’an [verse 9:29] had commanded Muslims to fight “all” non-Muslims simply on account of their disbelief, then there would have been no room for a statement from the Prophet like this. The above narration does not confirm the view that Muslims should attack people who do not pose any threat towards the Islamic country, nor have any intention to attack Muslims”.

Imam Muhammad al-Ghazali concludes his commentary on Surah 9:5

“Our natural disposition and tendency favour peace, harmony, and stability among relatives, neighbours, and friends. However, while condoning and encouraging these tendencies, the Qur’an also says: “…Much as you dislike it, fighting has been prescribed for you. But you may despise something that is good for you, and you may love something that is bad for you. God knows, but you do not …” [2:216]. Peace is to be welcomed when rights are protected and beliefs are respected; but if peace means abject surrender and subjugation, it cannot be easily defended on moral or realistic grounds. This delicate balance is well presented in the verse: “… They ask you whether fighting is permitted during the sacred month. Say, ‘fighting in it is a grave matter’ …” [2:217], meaning it is not permitted. However, what should be done if aggression is perpetrated, terrorizing peaceful communities and jeopardizing their rights of worship and belief? Should not aggression be repelled, in order to protect one’s rights? The verse continues: “….but to deny God and debar people from His path and prevent them from worshiping in the Holy Mosque, and to drive its inhabitants away, is far graver in the sight of God…” [2:217]. In short “...sedition (Arabic: Fitnah) is a greater threat than killing...” [2:217] and fighting or armed resistance should be permitted in “defence” of one’s integrity and beliefs. However, in circumstances in which we are faced with enemies who will not be satisfied until we forsake our religion and way of life and adopt theirs, defensive action becomes obligatory and the blame for instigating the conflict will not fall on us but on those who were the cause of it.

“These introductory remarks enable us to appreciate fully the meaning of the following verse: “…fight for the cause of God those who fight against you, but do not commit aggression because God does not love the aggressors…” [2:190]. This is an eternal principle, and everything else the Qur’an has to say on this subject agrees with it. Some commentators have been erroneously misled into believing that Surah al-Tawbah contains injunctions that contradict this principle. The command given in that Surah to undertake to fight back does not, however prescribe fighting against fair-minded, neutral, or reasonable people. It condones it against groups who have grudges against the Muslims and are actively undermining their peace and security and inflicting harm upon them. That is the reason for the Qur’an’s condemnation that: “...Evil is what they (the unbelievers) have done; they respect no pacts or agreements with the believers and they are the aggressors…..” [Al-Tawbah: 9-10]

“Furthermore, the Qur’an emphasizes the need to confront those aggressors in a just and clean fight, by asking: “...Would you not fight against those who have broken their oaths and conspired to drive the Messenger out, and attacked you first? Do you fear them? Surely you should fear God instead, if you are true believers…” [Al-Tawbah: 13]. It is difficult to see how this can be seen as prescribing waging war against those who do not commit aggression, or that it overrides the principle given in al-Baqarah which states clearly that fighting is undertaken only in response to aggression.

"This – when propounded by some Muslims – is at best a misunderstanding, and at worst an objectionable undermining of eternal Islamic principles, inviting noxious charges against Islam, for which we have only ourselves to blame. Here it is worth stressing that the Qur’an prescribes legitimate defensive war on condition that it is undertaken for the cause of God and not for personal glory nor to gain a special advantage; nor should wars be prescribed for the sake of vainglorious and bigoted nationalist interests to prove that a particular country is supreme and master of all ! Wars conducted in recent times have been organized to usurp the wealth and the resources of weaker nations, and to colonize and control their lands and destinies for the benefit of strong and mighty ones. Far from being just wars, fought in the name of God, they are true works of evil.

(Shaykh Muhammad al-Ghazali, “A Thematic Commentary on the Qur’an” [The International Institute of 16: Islamic Thought, Second Printing, 2005], pp. 18-20, see also “Jihad: a war against all Non-Muslims or not? By Kevin Abdullah Kareem”)

Having analyzed the afore-mentioned details about the full context, application of the Quranic verses 2:291 and 9:5, and their reasons and circumstances of revelation (Shan-e-Nuzul) through the comments of Islamic theologians, jurists and scholars, it is vividly clear that these verses do not allow anyone to go and kill any non-Muslim or Muslim in the name of eliminating shirk. Therefore, the members of ISIS who misinterpret or mis-contextualise these verses in a bid justify their terror attacks are greatly violating Islam—the Din that is naturally based on peace and tranquillity. Thus those who are rushing to support ISIS or brainwashing the Muslim community are creating Fitna in the land and will draw on themselves the wrath of Allah Almighty. 

Allah Almighty knows the best!

A regular Columnist with www.NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is an Alim and Fazil (Classical Islamic scholar) with a Sufi background, Islamic writer and English-Arabic-Urdu Translator.

URL: http://www.newageislam.com/radical-islamism-and-jihad/ghulam-ghaus-siddiqi,-new-age-islam/refuting-isis-while-interpreting-the-quranic-verse-‘kill-the-mushrikin-wherever-you-find-them’/d/111883

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  • Muhammad Marmaduke Pickthall, in his lecture “The Untenable Charge of Fatalism  Against Muslims” says,

    “There is, of course, one thing which the out-and-out pacifist will always object to in Islamic teaching, and that is the command to fight in self defense, for the protection of the weak and helpless, and for the redress of wrong (i.e, the plain command to kill in certain circumstances.) This command has been made the subject of atrocious calumnies [slanderous attacks] against Islam. Mr. Lloyd George at the Genoa Peace Conference and a learned judge in India about the same time, quoted these words from the Qur'an: “Kill them wherever you find them” [Qur'an 2:191] apart from their context, as if they were an order to the Muslims to murder and to massacre non-Muslims. In their context, no one could ascribe that meaning to them. I quote the whole passage from the Holy Qur'an:

    “Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors. And kill them wherever you find them and drive them from the places whence they drove you out; for persecution is worse than killing. And fight not with them at the sanctuary (of Mecca) till they attack you there, and if they attack you, kill them. That is the reward of graceless people. But if they desist, then verily Allah is Forgiving, Merciful. Fight against them till there is no more persecution and religion is all for Allah; but if they desist, then let there be no hostility except against wrongdoers.” [Qur'an 2:190-193]

    This is not a command to murder and massacre. It is simply the ordinary rule of War put in plain terms to men who, until then, had thought it wrong to take a life under any circumstances. For the Muslims until then had been strict pacifists. And they were to fight against others, not to force on others their beliefs, but for freedom of belief against men who wished to uproot Islam, and were persecuting Muslims with that object.

    They were to fight until there should be no more persecution, till the Quranic principle of “No compulsion in religion” [Qur'an 2:256] should be established, and religion should be all for Allah (that is, should be free for all alike, since Allah is one for all, and has no favourites; till the only test should be the natural and fair test of conduct). I ought not to have to say this to any audience in the world, but the ignorance which prevails is so abysmal that I must proclaim it:

    There is not one word in the Holy Qur'an to justify murder or massacre under any circumstances whatsoever.

    All there is is a command for open, honourable warfare, under certain plain conditions, and with limitations which made Islamic warfare, by its mercy as compared with other warfare, a great factor in the success of Islam as a religion; for it surprised the peoples used to utter ruthlessness in war.”

    He further says, “The Muslims are those who always fight “in the way of Allah” (as it is called in the Qur'an), that is, in self-defence or for the protection of the weak and oppressed or for the redress of wrongs. To wage aggressive war on people, simply on account of their religious opinions, is not allowed nor can the term ‘jihad’ by any means be stretched to cloak such warfare.”

    (Muhammad Marmaduke Pickthall: “The Cultural Side of Islam”, Sixth Lecture “The Charge of Fatalism” p. 123, Islamic Book Trust, New Delhi 1982)

    By Ghulam Ghaus Siddiqi غلام غوث الصديقي - 1/31/2018 11:34:20 PM

  • People like Hassan Radwan will still raise their propaganda against Quran. 
    By Raushan Shah - 8/2/2017 7:38:27 AM

  • Hats Off is a mirror image of an ISIS fighter! He has swallowed wholesale the version of history propagated by the enemies of Islam.

    By Ghulam Mohiyuddin - 7/20/2017 11:35:03 PM

  • the article makes nothing clear except the supremacism of the author's creed. and of course his mind clouded by blind faith masquerading as science.

    if the article makes anything clear at all. my comment makes it clear too that the article is just hogwash.

    the prophet hated all those who did not fall for his stories and when the jews rejected his prophecy he simply drove them out of the hejaz.

    a prophet who went about taking slaves, slaughtering people and generally acting like a warlord cannot ever be made out to be peaceful.

    if these verses are harmless and exalting so is ISIS.

    By hats off! - 7/20/2017 8:45:26 PM

  • Hats Off is dead set against Islam being an agent of peace and non-compulsion. He wants to sell his version. And he has always been a purveyor of hate!

    By Ghulam Mohiyuddin - 7/20/2017 12:55:36 PM

  • The article as well as the comments make it clear that there is no command to kill because of disbelief. What is Hats Off saying then?
    By Naseer Ahmed - 7/20/2017 6:14:00 AM

  • Dr Abdul Haleem translates mushrik as idolater when it means polytheist. The Buddhists are idolaters but they are not polytheists. So also people of several other religions. The problem with the Muslim scholars is that in their bigotry, they fail to make distinctions and for them "the Mushrik, the Kafir and the idolater -they are all the same!"
    By Naseer Ahmed - 7/20/2017 2:59:30 AM

  • the principle of mutuality suggests that if those who accept/believe are allowed to kill those who did not accept or believe, then those did not believe/accept are also allowed to kill those who believe or accept.

    no prophet has any business with what another believes. especially if such a prophet makes his god to treat himself as exception. like in the matter of the number of wives for example. the arabs of the days of the prophet had every right to fight people whom they did not believe to be prophets. and in the next breat tell us that the prophet is the best role model.

    most of the nations brought to their knees by a victorius islam was generally by the same slogan "convert, pay jizya or be prepared to die".

    reform is impossible if well educated people insist that to kill means to bring to life and other such brazen faced lies. those who defend sex slavery and jizya cannot fool people for long.

    however you look at it, short of re-writing the arabic language dictionaries, you cannot pretend to peace by a verse that is clear, specific and where context has not been given except by people who are embarrassed by the violence and are trying to deal with the dissonance between claiming that islam is peaceful in the background of such bare naked violence recommended by a prophet speaking from behind the skirt of a god.

    By hats off! - 7/20/2017 1:32:41 AM

  • In the  Quran, Muhsrikin is not synonymous with Kafirin. The Quran makes a clear distinction between the two words. The Kafirin can be from any group of people belonging to any faith including from among the Christians, Muslims, Jews,  or the Polytheists. 

    While kufr is also the opposite of acceptance of faith and therefore rejection of belief, it applied only to those who actively opposed the faith by their acts of persecution. By this meaning also, the Quran did not treat all the Mushrikin as Kafir even in Surah Taubah which is among the last Surahs to be revealed. Those who were not defiant, were merely treated as people without knowledge as against those who opposed violently who were deemed kafir. The punishment in Saurah Taubah also applied only to the kafir since all those who did not fight or break their treaties were not to be harmed.

    The fight was with the Kafirin among the Mushrikin and not with all the Mushrikin. These were those who drove the Muslims out of the sacred mosque, their homes, fought battles against them, broke their treaties and were the first to assault for no other reason except that the Muslims believed in Allah and worshiped Him alone. In brief, these were religious persecutors.

    While the article is in the right spirit, unfortunately, it freely uses words such as disbeliever and infidel. The war was not against the disbelievers or the infidels. It was limited to those who practiced religious persecution and waged battles against the Muslims. The peaceful Mushrikin were not harmed nor was there any command to fight them or harm them.

    The war was against the kafaru among the Mushrikin and not against all the Mushrikin.

    If this distinction is understood, even the context of the verse no longer matters.

    By Naseer Ahmed - 7/19/2017 12:00:51 PM

  • Good analysis! Thank you Ghaus sahib.

    By Ghulam Mohiyuddin - 7/19/2017 11:44:36 AM

  • Dear Ghulam Ghous Sahab,

    I must compliment you for doing this highly researched refutation of ISIS claims.

    But let us be honest. Do you think ISIS and other terror ideologues do not know what you wrote and substantiated with quotations from renowned Islamic scholars. A lay reader and even some ignorant liberal Muslim may think that the verse 2:190-193 are liable to divergent interpretation. But that is not the case. The Qur’an commands the Muslims to reflect upon its verses. And if any person with normal intelligence reflects over the literal translation of 2;190-193 as below, he will be convinced of the defensive character of its instruction:

    “Fight in God’s way those who fought against you, but do not exceed limits. Surely God does not love those who exceed limits (2:190). Kill them wherever you find them, and drive them out from where they drove you out - for persecution is worse than slaughter; but do not fight them in the precincts of the Sacred Mosque until they (come to) fight you in it. But if they do fight you, kill them: this is the recompense for the disbelievers (191). But if they desist (remember,) God is Most Forgiving and Merciful (192); and fight them until there is no more persecution, and the religion (din) of God is established - but if they desist, let there be no hostility except with the oppressors” (2:193).

    The same holds for the verse 9:5 if it is read as a part of the passage (9:1-12) reordered as below for easy comprehension:

    Whenever they came upon the Muslims, they defied the peace treaty and disregarded even blood ties (9:10). They pleased the Muslims with their mouths, but there was hatred in their hearts (9:8). The revelation authorizes the Muslims to kill such archetypes of defiance (kufr) who broke their oaths after pledging them, and defamed their religion (9:12) and who had previously planned to exile the Messenger and were the first to attack them (9:13). It assures them that God will help them against their enemies, bring disgrace upon them and soothe the bosoms of those who believe (9:14).[Finally, on the day of the Great hajj (631)], the revelation gives an ultimatum of four months to the hostile pagans who were repeatedly breaking their treaty obligations (9:1-3). It commands the Muslims to kill, capture, blockade and ambush them after the expiry of the treaty period (9:5) unless they repented, kept up prayer and gave the Zakat (9:5, 9:11). However, the pagans who were honoring their treaty of peace and not helping anyone against the Muslims were to be given time until the treaty term expired (and not to be coerced to embrace faith) (9:4). At the same time, those who sought protection were to be given protection, until they heard the word of God and then to be delivered to a place of security (i.e. their tribal homelands) (so that they were not harmed by any other victimized Muslim) (9:6).


    The defensive character of the Qur’anic instruction to fighting becomes clear by citing the following passage of the Qur’an:

    “It may be that God will bring about love between you and those of them you (now) regard as your enemies. (Remember,) God is Able (to do anything) and God is Most Forgiving and Merciful (60:7). God does not forbid you to be virtuous and just to those who did not fight you over religion, nor drove you from your homelands. Indeed, God loves the just. God only forbids you to befriend those who fought against you over religion, and expelled you from your homelands, and backed (others) in your expulsion; and whoever befriends them – it is they who are unjust” (60:8-9).

    You and I know it well as Caliph Ali did that the terrorist are only taking the cover of religion to perpetrate violence against humanity. He argued that such people had forfeited their claim to the faith of Islam. Unless the Muslim Ulama of this era follow the example of Caliph Ali and outlaw the terrorist on the basis of the precedent he left and deny them funeral rites and hold street rallies against them, there is no point to write refutations as the non-Muslims and many liberal Muslims who want to dismiss the Qur’an will give the terrorist the benefit of doubt. What is needed is the implementation of the suggestion of my following articles:  

    1.      Call For International Fatwas To Declare The Terrorists Who Advocate Wanton Killing Of Innocent People In The Name Of Islam As ‘Terrorist Apostates’, Like The Kharijites Of Early Islam



    2.      Declare The ISIS As The Kharijites (Those Who Seceded From Islam) As This Article Demonstrates And Declares: Global SOS To The Ulama, Muftis, Intellectuals And Scholars Of Islam



    3.      The ISIS And Its Likes – The Muslim Violent Extremists Of This Era Must Be Outlawed On Historical Precedent To Save The Middle East From A Tsunami Of Bloodshed And The World From A Clash Of Civilizations




    4.      The Heinous Crimes That ISIS Is Perpetrating Totally Opposed To Islam And Those Killed Fighting For ISIS May Earn Divine Wrath Instead Of Paradise And ‘Hurs’ – An SOS To All Mosque Imams


    By muhammd yunus - 7/19/2017 7:34:37 AM

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