Manipulation of Qur'anic Verses in Extremist Islamist Discourse: A Critical Analysis of Sword Verses – Part Two
By
Grace Mubashir, New Age Islam
25 March
2024
Militant
Islamist Ideologues And Propagandists Seek To Supplement Their Message With
References To The Holy Book Of Islam, Framing The Narrative In A Religious
Setting And Adding Perceived Religious Purpose And Legitimacy To The Prescribed
Campaign Of Jihadist Militancy.
Major
Points:
1.
Militant Islamists maintain a rhetorical
commitment to Salafist principles, emphasizing the foundational importance of
Islamic scripture – the Qur'an and Hadith – and advocating for their literal
interpretation and implementation
2.
Militant interpretation often fails to capture
the true essence of the Qur'anic verses and the context in which they were
revealed
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Abrogation
Of Quranic Verses Of Jihad
Throughout
history, Muslims have engaged in discussions, debates, and disagreements
regarding the interpretation of jihad, including its defensive and expansionist
aspects, as well as what constitutes legitimate and illegitimate forms of it.
It's important to note that the Quran does not endorse illegitimate violence
and terrorism, as stated in Surah al-Hajj verse 39-40:
“Permission
is given to those who fight because they were wronged. Surely Allah is capable
of giving them victory. Those who were driven out of their homes unjustly,
merely for saying ‘Our Lord is Allah”.
It is
argued that during the late 8th and early 9th centuries, religious scholars
nullified earlier Meccan Quranic verses in favour of the more militant verses
revealed in Medina to justify their military jihads of conquest and imperial
expansion in the name of defending and spreading Islam. This perspective is
often referenced in relation to Surah al-Taubah (9) verse 5, where Allah's
command is mentioned.
When the
sacred months have passed, slay the idolaters wherever you find them, and take
them, and confine them, and lie in wait for them at every place of ambush].
According
to Esposito, the passage in question did not apply to Jews and Christians, who
the Qur'an consistently refers to as the "People of the Book" (Ahl
al-Kitāb), but rather to Meccan non-Muslims, pagans, or polytheists of
Arabia. However, subsequent commentators from the Middle Ages enlarged the
meaning of this verse and construed it to support imperial expansionist warfare
and a jihad against all non-Muslims. He goes on to explain that both Muslim
terrorists and vociferous opponents of Islam have misrepresented the meaning
and content of the aforementioned scripture. This verse is used by critics to
show that Islam is a violent religion that calls for the murder of Christians
and Jews. This verse has been utilized by Muslim extremists and terrorist
organizations in the past and present, such as Al Qaeda, ISIS, and Boko Haram,
to support their unrestricted warfare against all non-Muslims, unbelievers, and
Muslims who do not share their militant views.
The last
verse of Surah al-Tawbah, verse 5, is conveniently ignored or reinterpreted by
both. It makes it clear that although Muhammad's followers were allowed to
fight and defend themselves, they were to cease fighting as soon as their
enemies ceased their aggression. However, if they repent, offer prayers, and
pay the zakat, then God will be merciful and forgiving and they will be allowed
to go. In light of what Allah states in Surah Al-Baqarah verse 106, it is
relevant to ask today whether the "verse of the sword" rendered the
peaceful verses of the Quran invalid.
We do not
abrogate a verse and allow it to be forgotten but that We bring what is better
than it or like it. Do you not know that Allah has power over all things?
Islamic
scholars hold divergent views on the concept of abrogation. Imam al-Haramayn
al-Juwayni suggests that while the verses themselves remain intact, the ruling
associated with a particular verse may be abrogated (Haramayn, 1999). Early
Muslims considered a verse to be 'abrogated' even if the change was partial,
leading to various forms of partial abrogation known as 'specification' (Takhsis),
'restriction' (Taqyid), 'explanation' (Tafsir), 'clarification' (Tabyin),
'exceptional' (Istithna’), and 'conditional' (Shart) (Parrott,
2018). Some later scholars, however, understood abrogation as a later verse
completely nullifying an earlier one (Haramayn, 1999).
Al-Tabari
records in his commentary on Surah An-Nur verse 27, according to Ibn Abbas,
that one should not enter the house of another. This ruling was abrogated by
Surah An-Nur verse 29, which indicates a change in the previous ruling.
‘There
is no blame upon you for entering houses not inhabited in which there is
convenience for you’
A broad
prohibition against entering another person's home without their consent was
first established in Surah An-Nur verse 27, however later on, an exemption to
this rule was developed, allowing one to enter homes even if no one is residing
there. He used the scenario of a Muslim traveller looking for a place to stay
the night in an abandoned house. In this instance, authorization is not
required. Ibn Abbas said that the first verse was "abrogated," but he
did not mean that the norm had been totally abandoned. If the home is
habituated, a Muslim traveller must obtain the owner's consent. There is a
chance that ignorant Muslims and detractors may assert that all of the Qur'anic
"peaceful verses" are no longer legitimate by citing the theory of
abrogation and Ibn Abbas's authority. Only roughly twenty cases of true
abrogation in the Qur'an were approved by scholars like Abu Ja'far al-Nahhas,
Ibn al-Jawzi, and Al-Suyuti; none of these cases included the sword's verses
(Parrott). Sword-verse abrogation proponents vary as to which verse is the true
verse of the sword, but it is commonly quoted as 9:5:
When the
sacred months have passed, then kill the idolaters wherever you find them,
besiege them and lie in wait for them in every place of ambush. But if they
repent, establish prayer, and give charity, then let them go on their way.
Verily, Allah is Forgiving and Merciful.
The clause
‘kill the idolaters wherever you find them’ is usually singled out by as the
final command to kill all non-Muslims everywhere. Nonetheless, Surah al-Tawbah
verse 10 through verse 13 clearly state that the ‘idolaters’ in Surah al-Tawbah
verse 5 are those who broke their peace treaties.
They do not
observe for a believer any kinship or covenant. It is they who have
transgressed. If they repent, establish prayer, and give charity, then they are
your brothers in religion. We make clear the signs for people who know. If they
break their oaths after their treaty and defame your religion, then fight the
leaders of unbelief. Verily, nothing is sacred to them, that they might cease.
Will you not fight people who violated their oaths and determined to expel the
Messenger and yourselves and they attacked you first?
Fighting is
meant to stop them from being aggressive while also giving them an opportunity
to change their ways. The phrase "that they might cease" indicates
the possibility of a ceasefire, and the phrase "they attacked you
first" identifies who launched the offensive.
Most
significantly, verse 5 of Surah al-Tawbah, or verse 6, states the following:
If one of
the idolaters seeks your protection, then grant him protection that he may hear
the word of Allah, then deliver him to his place of safety. That is because
they are people who do not know.
Any
idolater who gives up fighting is protected by Surah al-Tawbah verse 6, which
allows Muslims to share the message of Allah to them. If they reject Islam, the
idolaters are then expected to be taken to a secure location. The researcher is
persuaded of Islam's peaceful nature on the basis of these arguments.
Fight
Allah's enemies, but if they give up, you give up too. Al-Qaeda and ISIS, however,
disagree.
Context of
the Verse of the Sword [9:5]
The context
of Surah al-Tawbah verse 5, known as the Verse of the Sword, is specifically
related to the situation of Meccan polytheists breaking peace treaties and
openly declaring war on the Muslim polity. This verse commands the Muslim state
to take up arms and defend itself against those who have breached their
covenants and attacked treacherously.
This
interpretation is supported by the most reliable Imams of Qur'anic exegesis,
including Imam Razi, Imam Jamal, Imam Zamakhshari, Imam Baydawi, Imam Nasafi,
and Imam Biqa`i, among others. These scholars confirm that the verse cannot be
generalized to refer to all disbelievers, as it is specific to those who have
violated their agreements and initiated aggression against the Muslim
community.
Furthermore,
Surah al-Tawbah verse 6 provides protection to any idolater who ceases
fighting, with Muslims being commanded to deliver the message of Allah to them.
Even if they do not accept Islam, they are to be escorted safely to a place of
security, as affirmed by scholarly sources such as Dagli (2013).
Islamic law
emphasizes the importance of fulfilling all covenants and contracts, including
citizenship and visitor visas, which are considered legal contracts between
individuals and the state. Muslims are obligated to respect and abide by the
laws of the lands they reside in, while Muslim governments must also ensure the
safety and security of non-Muslim citizens within their territories.
The Qur'an
repeatedly commands believers to honour and fulfil their covenants, condemning
those who break them. These principles underscore the absolute binding nature
of citizenship and visa contracts, as articulated by classical jurists across
all four schools of Islamic law.
In
conclusion, the Verse of the Sword and related verses in the Qur'an are
contextual and specific to situations of aggression and treaty violations, and
they do not justify indiscriminate violence against all disbelievers. Islamic
law emphasizes the importance of upholding covenants and contracts, ensuring
the protection and security of all individuals, regardless of their faith.
Conclusion
Through our
analysis of texts, it becomes evident that militant jihadists selectively
interpret the Qur'an to align with their strategic and political agendas,
reinforcing the narrative propagated by proponents of militant Islamism. They
conveniently overlook numerous verses advocating peaceful coexistence and
mutual respect, which act as counterbalances to those used to justify terrorist
violence. This tailored and politically motivated approach forms the foundation
of much of the militant jihadist discourse, shamelessly cherry-picking quotes
from the Holy Book of Islam to serve their propaganda objectives.
The
publications of militant Islamist figures heavily rely on a handful of Qur'anic
verses, often presented in truncated forms, to justify political violence.
These arguments are crafted to fit their strategic narrative rather than being
faithful to the nuanced meanings of the Qur'an. Similar selective usage is
found in abridged translations of medieval texts and recent seminal works
edited by jihadist publishing networks, all serving contemporary jihadist
propaganda purposes.
Ironically,
this selective utilization of the Qur'an contradicts the doctrinal purity and
literal interpretation demanded by Salafism, a set of values frequently invoked
by militant Islamists themselves. Instead of adhering to the unadulterated
teachings of the Qur'an, militant Islamists adopt a "Qur'an a la
carte" approach, picking and choosing passages to suit their predetermined
religio-political ideology and further their group-specific ambitions.
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APPENDIX:
Qur’anic Verses Most Frequently Used To Justify And Encourage Acts Of Violence
1. An-Nisa (4): 74-76 Those who barter the
life of this world for the next should fight in the way of God. And we shall
bestow on him who fights in the way of God, whether he is killed or is
victorious, a glorious reward. What has come upon you that you fight not in the
cause of God and for the oppressed, men, women and children, who pray: “Get us
out of this city, O Lord, whose people are oppressors; so send us a friend by
Your will, and send us a helper.” Those who believe fight in the way of God;
and those who do not, only fight for the powers of evil; so you should fight
the allies of Satan. Surely the stratagem of Satan is ineffective.
2. An-Nisa (4): 84 So fight on in the way of
God (irrespective of others). You cannot compel any one except your own self;
but urge the believers to fight. It may well be that God will keep back the
might of the infidels, for God’s might is greater, and severe His punishment.
3. At-Taubah (9): 5 But when these months,
prohibited (for fighting), are over, slay the idolaters wheresoever you find
them, and take them captive or besiege them, and lie in wait for them at every
likely place. But if they repent and fulfil their devotional obligations and
pay the zakat, then let them go their way, for God is forgiving and kind.
4. At-Taubah (9): 38-39 What happened to you,
O believers, that when you are asked to set out in the cause of God your feet
begin to drag? Do you find the life of the world so pleasing that you forget
the life to come? Yet the profit of the life of this world is but meagre as
compared to the life to come. Unless you go out (to strive), God will inflict
grievous punishment on you, and bring other people in your place, and you will
not be able to harm Him in the least, for God has the power over all things.
5. At-Taubah (9): 111 God has verily bought
the souls and possessions of the faithful in exchange for a promise of
Paradise. They fight in the cause of God, and kill and are killed. This is a
promise incumbent on Him, as in the Torah, so the Gospel and the Qur’an. And
who is more true to his promise than God? So rejoice at the bargain you have
made with Him;for this will be triumph supreme.
6. At-Taubah (9): 13-15 Will you not fight
those who broke the pledge and plotted to banish the Apostle, and who were the
first to attack you? Are you afraid of them? If you are believers you should
fear God more. Fight them so that God may punish them at your hands, and put
them to shame, and help you against them, and heal the wounds of the hearts of believers,
And remove the anger from their breast; for God turns to whosoever desires.
7. Al-Baqarah (2): 190-191 Fight those in the
way of God who fight you, but do not be aggressive: God does not like
aggressors. And fight those (who fight you) wheresoever you find them, and
expel them from the place they had turned you out from. Oppression is worse
than killing. Do not fight them by the Holy Mosque unless they fight you there.
If they do, then slay them: Such is the requital for unbelievers.
8. Al-Baqarah (2): 216 Enjoined on you is
fighting, and this you abhor. You may dislike a thing yet it may be good for
you; or a thing may haply please you but may be bad for you. Only God has
knowledge, and you do not know.
9. Al-Hajj (22): 39-40 Permission is granted
those (to take up arms) who fight because they were oppressed. God is certainly
able to give help to those who were driven away from their homes for no other
reason than they said: “Our Lord is God.” And if God had not restrained some
men through some others, monasteries, churches, synagogues and mosques, where
the name of God is honoured most, would have been razed. God will surely help
those who help Him, - Verily God is all-powerful and all-mighty,
10. Al-Anfal (8): 39 So, fight them till all
opposition ends, and obedience is wholly God’s. If they desist then verily God
sees all they do.
REFERENCES
Asfaruddin,
A. A. (2013). Striving in the Path of God: Jihad and Martyrdom in Islamic
Thought. New York: Oxford University Press
Bostom,
A. (2005) The Legacy of Jihad: Islamic Holy War and the Fate of Non-Muslims
(New York: Prometheus Books.
Esposito,
J. L. ed. (2014). "Jihad". The Oxford Dictionary of Islam. Oxford:
Oxford University Press.
Esposito,
J. L. (2005) Islam: The Straight Path. New York: Oxford University Press.
Esposito,
J. L. (2015) Islam and Political Violence. Religions. 6, 1067–1081;
doi:10.3390/rel6031067
Gilliam,
J. (2017) Simons Center Special Report: The Ethics of ISIS: Takfir in Surah 9.
Arthur D. Simons Center for Interagency Cooperation, Fort Leavenworth, Kansas
Kassim,
A. B. (2015). Defining and Understanding the Religious Philosophy of jihādı-̄Salafism and the Ideology of Boko
Haram. Politics, Religion & Ideology 16, no. 2-3 (2015): 173–200, 175.
Leaman,
O. (2006). ed., Abrogation. The Qur’an: an encyclopedia (New York, New York:
Routledge.
Parrott,
J. (2018) Abrogated Rulings in the Qur’an: Discerning their Divine Wisdom.
Yaqeen Institute.
https://yaqeeninstitute.org/justin-parrott/abrogated-rulings-in-the-quran-discerning-their-divine-wisdom.
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First
Part of the Article: Manipulation of
Qur'anic Verses in Extremist Islamist Discourse: A Critical Analysis of Sword
Verses - Part One
A regular columnist for NewAgeIslam.com, Mubashir
V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance
journalist.
New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism