Relevance of Humanistic Interpretation of the Quran
4 November
2020
Abstract:
At this historical juncture when Islamophobia
has become fervent in the global scenario, it is relevant to see how Islamic
interpretation is adding fuel to it. Oblivious of this bare fact will not solve
Muslim problem, since it is some archaic and dangerous interpretations are
acting as a vicious circle in the perpetuation of Islamophobia. The
International Human Rights Declaration of 1948 was a great leap of progress
that mankind has achieved from the pre-modern stage. It legally abolished
slavery and listed all acts that disgrace humans as criminal offence.
Democracy, secularism and human freedom have accepted as the unbreakable
principles of modernity. This paper attempts to mark out the imperfections and
failures of some Muslim interpretations from an Islamic humanistic perspective.
Islam is
commonly understood as a religion which competes (1) with other religions and
can be established through argumentative debates with others. In Malaysia,
Muslim organizations have even earned court orders (2) entitling them to use
‘Allah’ monopolistically. Popular Muslim imagination is that Islam is a
‘religion’ which is competing the other religions and that it is the only one accepted
by God.(3) This is a clear deviation from the Quranic conception of a universal
philosophy which acts as the ethical consciousness (4) which is inherent in
human mind as God consciousness (5) even before the creation of man and which
was propagated by the Prophets (6) and through Revealed Books. (7)
It is
frightening to see Islam as ‘Muhammadanism’ which merely originated in the
sixth century. A study in 2010 (8) which concludes that Islamic values still
exist in the western societies reveals the tragic consequences of this
sabotage. The roots of Muslim backwardness in the arena of science should be
sought in the very hermeneutical process that Muslims have employed. It is also
remarkable that Muslims do not offer to science even one tenth of the contributions
of the Jews, who come about mere one percent of Muslims, though Muslim
fundamentalists would not hesitate to damn the Jewish community as accursed.
What motivates scientific explorations now is the two-dimensional view of the
text in which not only the verses themselves but the nature is considered as
Ayat (evidence).(9)
There is no
Quranic basis for the argument that those who do not believe in Prophet
Muhammad and enter the fold of Islam as inhabitants of hell. Heaven is not made
a monopoly of any particular religious group. (10) Religious and linguistic
diversity is divine-ordained. (11) The real ‘Kafir’ is someone who does an
aggression against humanitarianism. (12) It does not have the meaning of
“unbeliever.” True jihad is a liberation struggle against exploitation,
oppression and tyrannical religious authorities which is motivated by sheer
sacrifice. (13)
The
sabotage attempts were started right in the period of the third Caliph Usman
Ibn Affan. Muawiyah exacerbated these attempts by the formation of a private
army with the money from the public exchequer against the fourth Caliph Ali.
(14)By appointing his son Yazid as the Sultan, Mu’awiya started autocracy in
the Muslim world. A new form of Islam which oppressed and silenced opponents,
justified aggression and violence and recognised a hierarchical social
structure was also formed. Priesthood which controlled production of knowledge
also appeared in the disguise of authority.
The
distortions that were made in the Quran translation and commentary and the
ultimate purity specifically accorded to the learned people in the first three
centuries were a continuation of this process. From an open scripture which
constantly demands re-reading, the Quran was changed into a book of liturgy.
The door of ijtihad (research) was touted as being closed and the Scripture
came to be read in the light of knowledge that was prevalent till the 9th
century. Instead of the universal humanism in the Quran, priesthood, racism,
feudalism, monarchy, capitalism and patriarchy claimed the monopoly over
knowledge. Formulating the concepts of concordance and difference (Al Wala' Wal Bara') (15), they spread
mischief on the earth by sharply dividing the world into the ‘abode of Islam’
and ‘abode of Kufr.’ (16)
The Hermeneutical Sabotage
Israeli
Myths have influenced the early Quranic hermeneutics. Tabari (CE 838-923)
confirmed the myth that Eve was created from the rib of Adam (Ayoob, p.82). He did not hesitate to support the
Hebrew myth; either, that menstruation is the reprisal for Eve’s downfall.
(Tabari, p.280)
The word
‘Adan’ in the verse 2:222 was translated so as to mean ‘a state of disease or
illness.’ The direct meanings of the word such as ’displeasure or uneasiness or
travail’ (Q.2:196, 33:57, 61:5) were hidden. (17) When the word carries the
meaning of ‘impurity’ with reference only to women, it is clearly misogynous.
When the
medieval jurists interpreted the word ‘Yahidna’ (65:4) as ‘girls who have not
yet started puberty’, they were justifying child marriage. (18) Salafi scholars
Ibn Baz, Ibn Jibrin and Sheik al Uthaymeen (Fadl, 2014, p. 550-598) supported
the practices of child marriage and cutting of female clitoris (Fadl, 2014, p.
550-598), while Saleh Al-Fawzan issued the Fatwa demanding the rejuvenation of the
practice of keeping slave woman as consorts (Fadl, 2005, p. 255).
They
interpreted the word ‘Qanitat’ in verse 4:34 as ‘strict obedience to one’s
husband’, thereby justifying the concept of patriarchy. (19)
The Word Houri,
which means ‘eye-catching’ and ‘pleasing’, was interpreted as the female
enchantresses in the Paradise. (20)
Their
misinterpretation of the Quran verse 24:4, which actually proscribes slandering
against women, gave legal validity to the hudud law, which prevents a raped
woman from raising complaints against aggressors, as it stipulated the presence
of four witnesses. (21)
They used
the Quranic phrase ‘Lahw Al-Hadith’ (entertaining
reports) in 31:6 to ban music. (22)
When the
classical jurisprudence defined marriage on the basis of a woman’s submission
to her husband (Tamkin) and man’s spending for her livelihood (nafaka) (Kamali,
p. 188), it actually made marriage a commercial deal and humiliated
womanhood. (23)
The Quran
verse 33:59, which instructs the wives and daughters of the Prophet to draw
their upper dress over them, was bracketed with an addition, “hiding all except
their eyes or one eye.” (Hilali, p. 570)
The Fiqh
text of All India Muslim Personal Law Board, instead of problematically
considering social inequality, openly admitted them, even to the extent that it
stressed the nobility and higher status of the Quraish and Arabs in marital
relationships. (Fiqh, p. 28-29) (24)
To copy the
classical version of Mada’hibs will create deleterious social consequences. The
four schools do not acknowledge the witness of a woman in Hudud cases. They
declare death sentence to heresy and apostasy; they permit triple Talaq;
dismiss music; permits mutilation of clitoris; dismiss female guardianship
(excepting Hanafi madhab) they permit the parents to forcefully marry their
daughter off to someone whom they prefer; they deny women to assume political
leadership. (25) Al-Umm of Imam Shafi categorically states that a husband does
not have the accountability to bear the medical expenses of his wife (8:337).
In Fathhul Mueen of Sheikh Zainuddin Makhdum, which is a noted work in Shafi
jurisprudence, the same argument is spelled out. (Makhdoom, p. 543). This is
explicitly anti-Quranic. (26) People
like Ibn Baz issued Fatwa supporting the Misyar
marriage which is similar to Muta’a. (Al Rashid, p.127)
According
to the World Economic Forum, of the 25 countries, where women find it difficult
to live, 20 countries are those of Muslims. (Ra’uf, P.111).
The first
biographer of Islam Ibn Ishaq (P 166, 237) raised the argument that Prophet
Muhammad was subjected to Satanic consciousness (Satanic Verses) in such a way
that he made a conciliatory pact with the Quraish in Mecca; Ibn Taymiyya
supported this argument. (Ahmed, p. 67-124). (27)
Ibn Ishaq
wrote quite unashamedly that Prophet Muhammad was subjected to sorcery. (Ibn
Ishaq, p.240).
The
fabricated story of Prophet Muhammad being attracted by the beauty of Zainab is
quoted by Tabari at some length (Armstrong, p.167). However, Orientalist
historian Montgomery Watt disproved this allegation. (Watt, p.157-8)
Using the
Quranic verses (Q.16:101, 2:106) which underline the slight deviation of the
Quran from prior scriptures, the medieval jurists put forth the strange
argument that all Quranic verses that espouse peace and humanism are cancelled.
(28) They argue that as many as 564 such verses were cancelled. (Burton,
p.184-187).
Sheikh
Abdul Rahman al Jibrin, a prominent Jurist in the Salafi group of scholars,
said in a fatwa: “It is essential not to mingle with non-Muslims. We feel love
towards them and our piety will be decreased.” (Aziz, p. 263-265)
Sheikh Adil
al-Kalbani, former Imam of Grant Masjid, Mecca, confessed in an interview that
ISIS leaders are saying all that is written in our books. (Al-Kalbani)
Though the
Quran is a spotless Scripture (Q.15:9), we cannot dismiss the possibility of
its being misinterpreted. Singling out independent verses (Quran 15:91-93),
hiding other parts from the Scripture (Q. 6:91); and sabotaging the true
essence without considering the context and time (Q. 5:44) are the ways in
which the vested-interest group will work out their plan.
Prejudices
and understanding of the meanings of some technical words always influence the
interpretation. Moreover, there are attempts to insert one’s ideology inside
the Quran using brackets. The most shocking example for this tendency is to
bracket ‘like Jews’ and ‘like Christians’ in the verse 1:7 of Fatiha “not the
way of someone who were subjected to your wrath and those who transgressed.”
(Hilali, p.14)
Humanism: The Essence of Islam
Man is a
special being into whom the spirit of God has been blown. (29) His creation is
done in the perfect structure. (30) Literacy, skill of thinking, power of
seeking knowledge, and freedom to explore reason and logic makes man unique and
magnificent. (31) Man was entrusted with a burden which even the mountains
could not bear. (32) The whole nature and the cosmic laws are subjected to
humans.(33) Man has a divinely sure nature inherent in him. (34) Therefore,
each human being is pure and sacred; and killing is a horrible offence. (35)
All humans
who were born of common parents are siblings to each other. (36) Behaviour and
approach to other humans is the measurement of humanism. If one’s sin is to be
expatiated, the wrong committed on others should be redressed. (37) We have to
defend evil with all that is good. (38)
Monotheism
is the foundation of Islam. (39) Since
all humans are the creations of One God, they are entitled equality and
justice. All human values (dignity of man, mercy, compromise, co-operation, and
desire for peace) emerge from nothing but a monotheistic concept of God. That
is the very argument of the Quran. That is the reason why our behaviour as
citizens in the human society is related by the Quran to monotheism. (40)
God is so
self-sufficient that He does not require anything from man. (41) Man performs
prayer and other worships for the benefits and betterment of themselves. (42) Only
when we serve God’s creations, we can actually serve God. (43)
All those
theories and systems that disgrace and denigrate the children of Adam should be
disregarded and thrown away. All that the Quran offered to the world are
universal values like human dignity, justice (44), brotherhood, right for
personal self-determination (human freedom) (45) and societal
self-determination (democracy). (46)
Racism of
all sorts, communalism, capitalism, religious supremacism, and nationalism etc.
are the products of a devilish consciousness. (47)
It is the
responsibility of all believers to destroy the systems that claim monopoly over
the resources that God has provided to mankind and that enforce poverty and
hardship. (48) All Islamic interpretations that do not expose capitalism which
is based on ‘Hawa’ (human desires and urges) should be rejected downright. The
Quran openly attacks the tendencies that render selfishness, wealth and
scholars as god. (49) The Quran also rejects the arguments of religious
conservatives that poverty, the product of a man-made system, is caused by God.
Theology
which shows no concern to the oppressed is irrelevant. (Boff, p.9) Earth has
been entrusted to the mankind (trusteeship). (50) An important lesson we should
learn from this is that all humans on the earth have equal rights over the
earth. God stands by the side of the oppressed sections from sects. (51) The
terms ‘Adl’ and ‘Qist’ were used in the Quran synonymously. (52) The first step
towards piety is justice. (53) The Quranic declaration that God resolves to
show mercy to the oppressed and to make them inheritors of the earth has to be
underlined as a believer’s motto. (54) We have to read alongside this command
about the statement of the Prophet who liberates from the heavy burden and the
shackles which were chained them. (55) The stand of the elites in the society
(mala’) will always be that of exploitation and oppression. (56)
The
critical question regarding the state of humans on the earth is the way of
earning and spending of wealth. (57) The scripture prevents all sorts of
exploitations.(58) Wealth is not supposed to be circulated merely among the
rich.(59) The highest state is the one in which people live in equality and
justice and in which people do not disgrace or denigrate one another.(60) The
warning of the Quran against accumulators
of wealth is doomed is actually directed at
the exploitative Capitalism.(61) Only when we spend the wealth in the way of
God that we earnestly love, will it be the token of piety and righteousness.
(62) To help the poor and the needy is the most rewarding responsibility.(63)
Money which we hoard without creatively investing it will backfire against us.
(64) Ethics is real test of acquiring and spending wealth. (65) The
capitalist-racist-autocratic-and priestly nexus represented by Qaroon, Pharaoh,
and Haman will spread mischief in the earth (Quran 29.39). Since God has
arranged resources on the earth for all who need them, it is human actions that
always lead to poverty. (66) The fundamental clash is between materialism that
is rooted in luxury and extravaganza and ethics which is a provision of God.
(67)
Resources
that God mercifully gives all humans (Q.2:29, 45:13) should be made available
to them. Spending wealth in order to help humans is described as ‘giving loan
to God.’ (68) The Quran deals with welfare and benefits for society and people
as if they are the right of God. (Emon, p.329). Success remains in our
willingness to sacrifice with one’s wealth and body. (Q.61:11).
They ask
you about what they should spend. Say: ‘Spend what is superfluous.’ (Q.2:219).
This is the mainstream translation of the verse. How does the word, afvan,
which means ‘generously or in a compromising manner,’ acquire the sense of
‘what remains after spending” in the context of financial dealings? Also, the
verb ‘Yunfiqun’ in the verse is translated as ‘giving alms.’ In fact, this
verse means in reality the spending of all blessings and benefits, including
one’s wealth, in a creative and reproductive manner.
‘There is
nothing but those whose treasury is with US.’ (Q.15:19) The real owner of the
earth, resources and wealth is God. Then, the Qurans says that ‘we send them
all down according to a due measurement (Qadr).” (15:21 ) Qadr (measurement),
which God maintains in allocating resources has been usurped by the fanatic
followers of desire, i.e. humans, and spent by them without maintaining
equality and with so much greed. As a result, a section of people has been cut
off from their required resources. They destroyed the Qadr of God by
appropriating wind, rain, stones, sands, mountains, forests, and rivers for
themselves (Quran 15:21). The contemporary ‘’shirk‘(polytheism) and its form of
political power is the Neo-Liberal capitalism, which is based on exploitation and
expropriation of resources, its coterie of agents and beneficiaries.
We should
creatively spend or donate the wealth which is the surplus after meeting our
base necessities. (69) After Caliph Umar implemented this system of
trusteeship, poverty was eradicated from Arabia in CE 640.
All
luxuries will lead to disaster. (70) We intend to achieve a just and equitable
economic order when the Quran lays stress on interest-free order. Most systems
that exploit humans are interest-oriented. (71) The existential question faced
by humans is: who it is who does noble acts by preserving and protecting the
earth. (72)
However, it
is power-centric Islamic hermeneutics which forsakes all liberation ideals that
has been mainstreamed in the world. The ninth standard textbook in Saudi Arabic
reiterates that ‘the destruction of the Jewish people is a certainty. (Stark, p.97)
‘Islamic’
interpretations that support all sorts of perversions like slavery and
concubinage, patriarchy, monarchy, and child marriage exacerbate Islamophobia.
This upsets the moral equilibrium of the world and gives birth to warfare.
Anti-intellectualism that persists in the Muslim world is also one of the
causes of Islamophobia. It is quite natural that the world will treat in
derision the society which celebrates someone who believes that the earth is
flat as the Universal Muslim scholar (former Saudi chief Mufti Ibn Baz).
(Sardar p. 48)
It is also
problematic to follow the medieval fiqh rulings as such. It is not Shariah, but
the contemporary interpretation of Shariah imbibing the higher objectives
(Maqasid al Shariah) which is truly relevant. Many Muslim children whose father
died are denied inheritance in their grandfather’s property (Q. 2:220, 4:2,
4:6, 4:10, 6:152, 17:34, 51:19). This is the tragic consequence brought about
by an interpretation that does not regard the spirit of the Quran. The Quran
outlines the noble objectives (Maqasid) of Namaz, fasting, and zakat. (73) By
Maqasid al Shariah, we do not mean mechanic implementation of the Shariah
rulings, but determination of their purposes and objectives for the modern
world. (74)
Renouncing Priesthood
Jesus’
criticism that priestly class lays stress on inconsequential things and deliberately
neglects serious issues in the Scripture like justice and mercy is always
relevant (Mathew 23:23). God is nearer to man than even their jugular veins.
(75) Therefore, there need not be mediator between God and man. The Quran
proclaims a rational belief, not blind obedience. (76) The Quran declares that
different peoples were given different forms of worship, making religious
differences irrelevant, and that fundamental humanistic values are all the
same. What the Quran contains are the ideas enshrined in earlier scriptures.
(77)
All people
will be subjected to trail according to what they were given. (78) However,
Quran exegete Ibn Kathir opined that the ‘different societies’ which the Quran
outlines in 5:48 are earlier societies that precede Prophet Muhammad and with
the arrival of the Prophet, all those communities had become invalid. However,
we can see that the renowned exegete hides the significance of the vocative
‘Isthabiku’, which signifies present tense and means ‘vie with one another in
virtue.’ (Ibn Kathir, p.1351-1357). How
could invalidated communities be exhorted to vie with another in virtue?
All
information and news have to be rationally assessed. (79) Earlier
understandings and traditions should be subjected to rigorous critical scrutiny;
those who do not dare to do so will become inhabitants of Hell. (80) To blindly
imitate scholars is tantamount to attribution of peers to God (shirk). (81)
Since ‘enforcement’ is not permissible in the affair of deen, the political
structure should inescapably become secular; theocracy is anti-Islamic. The
discourse of Muslim politics validates Hindutva politics, as well. An ‘Islam’
which is centred on rituals and worship has been established, by undermining
Quranic philosophy of liberation. Rituals are not self-directed; they are mere
means to an objective.
Scriptures
have been exploited to justify war, colonialism, expropriation, slavery,
economic exploitation, child marriage, lustfulness, priestly interests etc. No
scriptures, whether they are of Jews, Christians, Muslims and Hindus are not
exempted from this. The Quran has openly declared the end of those who sabotage
the Message of God. (82)
Freedom of
expression, freedom from the clutches of the priestly class, social and
economic justice, urge for peace, a programme for getting united for virtue are
all essential for the existence of a merciful society. (83) All these are the
fundamentals of Islam. However, pluralism, stress on human rights, democratic
concept, concept for human freedom and tolerance were all extensively
undermined in the Muslim world by the active connivance of priestly class.
American Law Professor David Forte said in amazement that Muslims should have
been the first to ban slavery, to declare complete freedom of religion and to
ensure social equality of women. (Cited by Aykol, p.62). However, Muslims let
themselves be overtaken by others in all these issues. It was only in 1962 that
slavery was prohibited in Saudi Arabia, that too, under the pressure of the
international community. (Lewis, 2002, p. 89)
Saudi
Arabia disgraced Islam by discording on the International Human Rights
Declaration of 1948; it said that it could not agree with an individual’s right
to change his/her religion! (Little, p. 32-52).
The
contemporary tragedy is that ISIS puts forth Islamic arguments to subjugate
Yazidis. They have done this through a hermeneutic sabotage of the Quranic
programme which exhorts abolition of slavery. The mission of the Prophets and
Scriptures is to lead people from darkness to light (Q. 57:9). It is such a
reading of the Quran by which we aim to reclaim the liberationist values of the
Quran that the oppressed people and societies, both in the east and the west,
are eagerly waiting for.
Notes
1. The
Arabic equivalent of the word religion is madhab. Deen means ‘eternal ethical
system’ (Sanatana dharma) (Q. 3:83, 2:256, 30:26-30). Divine Deen has supremacy
over non-divine Deen (Q. 9:33). Islam is a divine system which is different
from human perspectives (Q. 7:59, 11:50, 7:65, 29:16). It is submission (Q.
3:19), which is the system of life in God. All Prophets and scriptures
propagated Islam (Q. 3:67, 2:132). This system of life is above all man-made
systems of life. (Q. 61:9).
Even at the
lifetime of Prophet Abraham, there were Muslims (Q. 22:78, 42:13, 21: 73). Noah
and Jesus were Muslims (Q. 7:59, 3:52). Muslims believe not only in the Quran,
but in the divine commandments in Evangel and Torah (Q. 5:47-48, 5:59, 5:68).
All creations have submitted themselves to the divine program, by force of
obligation. Being Muslim is that one’s wilful choice becomes suitable to the
divine program. Therefore, the ethical system with God is always ‘Islam’
(submission) (Q. 3:83, 22:34, 3:20, 4:125, 3:85).
2. The
notorious Malaysian court judgment in 2013 is the correction of the judgment in
2009 which had stipulated that anyone can use the word ‘Allah.’ The argument
that ‘Allah’ is the word restricted for the followers of the Prophet is
anti-Quranic (Q. 5:17, 5:18, 7:110, 5:72, 5:73, 2:111, 12:38). All that the
Quran contains are already there in previous scriptures (Q. 26:196, 87:18-19).
To privatise the Lord (1:1) of both the east and west (2:115) in this way is
flagrant violation of the universality of Islam. The argument that Islam is
another religion which outshines all other religions and Muslims are a special
community sans specific system are mere erroneous interpretations (See the Q.
9:33, 3:11, 2:148, 5:48). However, the Quranic perspective is vaster and more
elaborate: We have believed in whatever is sent to us and whatever is sent to
you; our God and your God is One (Q. 29:46). You may call Him Allah or Rahman
(Q. 17:110). “God is the Lord of us and you. You are responsible for what you
do, and we are responsible for whatever you do. So, there should not be any
arguments among us. God will assemble all of us.” (Q. 42:15)
3. Such an
idea has been formulated through the narrow, and mistaken interpretations of
certain verses (Q.3:85, 5:3, 61:9). The correct meaning is: ‘No other way will
be accepted than the one that you completely submit yourself to God.’ (Q. 3:85)
Submission to God has been acknowledged as the system of your life (Q. 5:3) so
that His philosophy should get the better of all (man-made) ideals. (Q. 61:9)
4. See
Quran 7:172
5. For
example, the Quran considers Noah, Abraham, Jacob and their children as Muslims
(Q. 10:72, 2:31, 5:51). The Universe is a Muslim as it is submissive to the
divine laws (Q.3:83).
6. All
divine scriptures espouse one ‘single Deen” (eternal dharma) (Q. 2:285, 3:3-4,
5:68, 57:26). Eternal dharma is to build a moral living in accordance with
monotheism and eschatology. Islam is a verbal noun, not a noun. (Smith, p.103)
All those who are completely submissive to God are Muslims.
7. See the
Q. 91:8, 30:30, 32:9, 16:78, 46:28, 7:179.
8. In the
study which compares 208 countries, nations such as Ireland, Denmark,
Luxembourg, Sweden, Britain, New Zealand, Singapore, Finland, Norway were
singled out for enshrining Islamic economic values. It was Malaysia at the 33rd
place which turns up the first among the Muslim countries. Afghanistan turns up
as the 189th in the list. (Rahman, Askari, 2010, Askari Iqbal, 2014)
9. Q.
96:1-19, 41:53, 3:189-190, 30:11-27
10. The
Quran condemns people who harbour such superstitions (Q.2:111, 2:112, 2:113).
Those among the people of scriptures who maintain an eternal dharma will enter
heaven (Q.3:113, 3:116, 3:115, 5:82 3:199). The reward of none will be wasted
(Q. 42:40, 99:7, 4:49). Things are not decided as per your delusions, and not
the delusions of the people of the Book. Whoever does an evil will have due
recompense (Q. 4:123). Those who believe in God and in the process of reward
and embrace a way of virtue (dharma) will not have to fear. (Q. 5:69, 2:62,
22:17).
11. The
Creation of Day and Night as well as the diversity of your languages and
colours are His signs. (Q. 30:22). Had God willed, He would have made you all
one community. (Q. 5:48). The Divine imagination of the life in this world is
that of an Olympics in which all Scriptural societies vie with one another in
virtue (Q.3:114, 2:148, 5:48). It is part of the divine plan that there are
different legal systems (Shariah) as per different people (Q..22:67, 22:69,
5:48). See also Quran10:99, 6:149, 39:18, 39:55.
12. Kafir
is someone who denies and hides the truth despite their knowledge of it (Q.
2:109; 47:25). Kafir hesitates to spend wealth for the welfare of the poor (Q.
2:254, 3:179, 9:34-35). He becomes participant in the process of oppressing the
weak (Q.4:168, 14:13, 5:79). The basic meaning of Kafir is ‘ungrateful.’
(Izutsu, p.54). Not all the people of the Book and polytheists; some of them
would be (Q. 98:6, 98:1). Muhammad Ibn Qasim who captured Sindh by defeating
King Dihr considered Hindus and Buddhists as people of the book as advised by
scholars of the time, including Hasan Basari. This fact has been pointed out by
Sayyid Sulaiman Nadvi in his Seerat al Nabaviyya. (Srivastava p.43). Rulers from Muhammad Ibn Qasim to Aurangzeb
considered Hindus as the People of the Book (Char, p.127). Prominent scholar
Shah Abdul Aziz (1746-1824), grandson of erudite scholar Shah Waliullah,
considered Hindus as people of the Book and said that their idol worship is
meant to focus their memory on God. (Hasan, p.6). Muslim scholars who
unequivocally said that Hindus were the people of the Book are Maulana Abul
Kalam Azad (1888-1958), Allama Iqbal (1876-1938), and T. Muhammad (1916-1988).
13. Jihad,
sacrifice for struggle, is the implementation of divine justice by ending all
sorts of oppression (Q. 2: 193); It is sacred war against oppression and
exploitation (Q. 4:75). Jihad is also the struggle waged to preserve churches
and synagogues (Q. 22-40). Islam is the way of peace (Q. 2: 208). An important
method of jihad is the propagation of ideas using the Quran (Q. 25:52, 29:69).
Injustice is not permissible anywhere (Q. 5:2, 5:8, 2:191). True Jihad is the
struggle for preserving freedom of faith which is part of the Abrahamic ethics
(Q.60:9-10). There is the Prophetic saying that Jihad is to tell truth to an
oppressive regime (Musnad Ahmad: 18074). American Orientalist Bernard Lewis,
who is propagandist of Zionism, said, “None of Islam’s foundational texts calls
for terrorism. They do not instruct the killing of the innocent people.”
(Lewis, p.30)
14. Ali
divided the revenue in the country among people as per the law instituted by
Umar. This infuriated the elites who had become wealthy during the previous
rules. (K. Assan, p58). Syrian Governor Muawiyah then organised a private army
using the income from the province. With the help of this army, he challenged
the Caliph. (K.Assan p.58). In the ensuing clash, Ali’s army had the upper
hand. When Muawiyah attempted to flee the battlefield, Amr Ibn As used a trick.
He got the copies of the Quran impaled on spears and shouted: “Let this Book
solve the issue.” (K. Assan, p.59). Muawiyah used the revenue from the states
for amassing armaments. (K. Assan p. 63). He had may prominent leaders murdered
by poisoning and cheating. He broke the promises given to Ali’s son Hasan in
order to crown his Yazid as the king (K. Assan, p. 68). Contrary to the custom
of electing Caliphs, he crowned his son as his successor (K. Assan, p. 69). By
declaring himself as a leader in CE 657, Muawiya attempted to sabotage the
righteous rule of the fourth Caliph using his private army. His aim was to
spread mischief on the earth. He was claiming power through aggression and
violence by destroying the system of consultation (Shura) (Fadl, 2012, p.49).
By initiating the practice of cursing Ali from Minbar, he exacerbated divisions among the Muslims. He encouraged
spreading of fabricated Ahadith which
extolled his praise. Exponents of the Umyyad rule spread ahadith which praised
Muawiya and decried Ali. (Brown, p.22). Mu’awiya reinstated all the pomp of the
monarchy. Even his deputy governor lived in luxury equaling that of the royal
seats of Rome and Persia. (Roberson, p.336).
15. Those
who do not maintain relationship (wala’) and opposition (Bara’) in due measure
are at the brink of heresy (Al Qahtani p.34-35)
16. Darul
Islam and Darul Harb are categories that are not mentioned either in the Quran
and Sunnah (Haleem, p. 68). That is merely a human attempt to describe a
geo-political strategy at a particular stage in history. Such situations no
longer exist (Ramadan, p.69). Majid
Qadduri observes that such categories and terminologies were introduced in CE
732, when the advance of the Muslim army was blocked. (Bennett, p.158)
17. For
example, in Tafsir Jalalyn, the word has been translated as ‘disease’ (Suyuti,
Page 58). Even English translator like Yusuf Ali (1872-1953) considers this
word to mean ‘painful and impure.’ (Ali, Page 87)
18. For
example, See Tafsir Jalayni (Suyuti Page 689). A closer reading of the Quran
makes it clear that the situation here is amenoria in which menstruation is
abnormally delayed or hindered. The Quran clearly gives us hint about the ideal
age for marriage. (A) Quran relates the maturity in the age of marriage to the
age for taking correct decisions (Q. 4:6). (B) Quran instructs to marry spouses
who are scrupulous about ideals (Q. 2:221) (C) Prevention of forced marriages
(Q. 4:19). (D) The economic responsibility of the groom to the bride (Q.65:6)
(E) Description of marriage as a solemn contract (Q.4:21). Marriage is not a
child’s play. Mental and physical maturity is essential for entering the
contract (F) Mutuality and love in the marital relationship (Q.2:187, 30:21).
It was on the basis of a Hadith (Bukhari 58:234) that the medieval interpreters
and their blind imitators are standing against the raising of marital age. An
analytical research will bring to fore that the Hadith is a myth which could
pave the way for anachronism. For more details, see Yasin Mol 2001. These
suggest that the age of Ayisha at the time of her marriage was 19.
19. See
Tafsir Jalalyni, for example (Suyuti, Page 108). The correct meaning of the
word is ‘submission or obedience to God.’ The word ‘Qunut’ is used for men and
women (Q. 3:17, 33;35), Mariyam (Q. 66:12) and non-humans (Q. 30:26, 2:17). If
Qanitat in 4:34 is translated as ‘women who obey their husbands’, other verses
would conflict with it. For example, Qaniteen in 33:35 would mean ‘husbands who
obey their wives.’
20. ‘Hur’
is a word that is applicable to both the genders. The Quran uses the word to
mean ‘sacred spouses’ (Q.2:25, 3:15, 4:57, 55:72).
21.
Patriarchy has undermined the Quranic injunction that there be four witnesses
to establish allegation of adultery against women (Q.24:2-5). The failure to
differentiate between rape and adultery was, indeed, the rape of justice.
Abominable injustice wore the garb of Islam and established its course of
action against women. That was the tragic consequence of penalizing one’s
declaration of having been raped! Rape is not adultery. It should be
categorized as ‘harb’ (stealing) of another’s right using force (Q. 2:279,
5:33-34). However, Maliki jurists have included rape under the category of
‘Hiraba.’ (Web, p.130). Such crimes need only circumstantial evidences like DNA
testing and fingerprint (forensic evidence) as proof.
22. In the
official Quran translation of Saudi Arabia, the phrase ‘lahval Hadith’ in 3:16,
is translated as ‘useless talks’ and glossed using bracket as ‘music and
singing’ (Hilali, p.562). Humans have no right to prohibit what God has not
clearly proscribed. The Quran mentions about the signing of Prophet David (Q.
21:79, 38:18-20, 34:10). In Hadith, we see the Prophet chiding his disciple Abubakar
for trying to prevent the signing of women (Bukhari 2:15:72, 2:15:70, 2: 58:
268). For an analytical study of Hadith (See Magrini, p. 270). Some people are
leaving no stones unturned to create a boring and dry Islam.
23,
According to Malki School of law, ‘when a woman gets married, she is selling
her genitals.’ (Ruxton,p. 106), However, the Quran describes marriage as a
perfect model of mutuality, warmth and love (Q. 9:71, 2:187, 2:228, 2:229,
2:231, 65:2, 30:21). It prevents using force against women (Q. 4:19, 33:28)
24. Among
South Asian Muslims, there is the practice of a system like caste in the name
of suitability of marriage proposals. This has distanced even social reformers
like Ambedkar from Islam (To read more about the social hierarchy among
Muslims, Falahi 2007)
25. All
Prophets were subjected to cruel allegations like lunatic, mad poet, fabricator
of falsehood and sorcerer (Q. 30:58, 44:14, 37:36, 34:8, 21:3). All Prophets
should be given equal respect like the Prophet Muhammad. Discrimination among
the Prophets are against the Quran (Q.4:164, 2:21, 35:24, 10:47, 21:7).
Approach to apostates is clearly marked out in the Quran (Q.6:68, 4:140, 28:55,
7:199, 73:10, 25:63, 16:128, 9:47). They will receive punishment in the
Hereafter (Q. 33:57, 33:61). Muslims are instructed not to do heresy or
apostasy (Q. 6:108). Law against apostasy and heresy in the Muslim world is
flagrant violations of the Principles in the Quran. The law which makes someone
a criminal for wrong beliefs and heresy violate freedom of religion and
undermines the divine program for human destiny in the world (Q. 2:250, 18:29).
Even the Prophets are not allowed to forcefully take people to the right path
(Q. 88:21-22, 13:40, 3:20, 5:92). The verse 4:137 destroys the possibility of
all misinterpretations in this regard.
Triple
Talaq is definitely against the Quran. The scripture stipulates that there
should be two witnesses for divorce (Q. 65:2) and all waiting periods should be
complete altogether (Q. 2:228, 2:229, 2:231, 65:1, 65:4). The mutilation of
clitoris is motivated by devil (Q. 4:119) to violate human dignity (Q. 17:70)
and perfection of creation (Q. 95:4, 23:14, 17:88). Verses 2:282, 4:6, 2:230,
2:34, 2:32, 9:71 have been cited to prove the opinion of the Hanafi jurists
that women are allowed wilayat or agency. The Quran completely rejects the
denial of a woman’s political leadership. (Q.23:27)
26. Q.
16:90, 4:36, 4:19, 4:34, 2:187, 30:21
27. It was
the allegation of the deniers that the Prophet was affected by sihr (black
magic). The Quran states that the Prophets Sulaiman, Ibrahim, Moses, Aron,
Jesus and Muhammad were subjected to such fabricated allegations (Q.21:102,
43:30, 10:76, 27:13, 5:110, 74: 24, 17:47, 25:8-10).
28. See,
for example Tafsir Jalayni (Suyuti, p.19). The problem is caused by the
mistranslation of ‘ayat’ in the verse as ‘Quranic verse’. The word ‘ayat’ is
used in the Quran in other senses (Mir, p.24). Certain jurists opined that the
verse 9:5, which was revealed in the context of warfare abrogated as many as
124 verses in the Quran which espouse peace and tolerance (Fadl, 2002, p.101).
Ibn Kathir argued that the verse 2:109, which exhorts compromise and patience
to one’s enemies was abrogated by other verses (Q.9:5, 9:29) (Ibn Kathir, p
333-334). It is by pulling the verses revealed in the context of war from the
context that ISIS, Al-Qaeda, and Boco Haram are staging their terror
activities. The theory of abrogation would help them.
29.Q.
38:72-73, 15: 28-29, 32:7-9
30. Q.
33:72, 95:4
31. Q. 96:4-
5, 21:67, 40:57, 2:256, 17:70
32. Q.
33:72
33. Q.
45:12-13, 14:32-34
34, Q.
30:30, 7:172. At the same time, human being is weak, impudent, ingrate, misery,
argumentative, unjust, and ignorant (Q.4:28, 70:19, 14:34, 17:100, 18:54,
33:72).
35. Q. 42:49-50,
5:32, 17:33, 6:151
36. Q.
23:52, 49:13, 4:1, 49:10, 9:71, 59:10
37. Q.
24:22
38. Q.
41:34, 28:54, 2:148, 28:54, 13:22, 16:126, 23:96
39. Q.
2:255
40. Q.
18:30, 19:76, 42:38-43
41. Q.
23:1-2, 2:3, 24:41
42. Q.
29:45, 22:37
43. Quran
6:141, We can see in the saying of the Prophet: “May I Inform you something
better than Namaz, fasting, zakat? It is to build concordance among people.”
(Tirmidhi: 2509). Show mercy to people on the earth. Those in heaven will show
Mercy to you.” (Tirmidhi 1924)
44. Q. 5:8,
4:135, 4:58, 2:188, 5:89. The very appointment of the Prophet is meant to
establish justice (Q. 57:25)
45.
Q.2:256, 76:3, 18:29, 52:21, 20:121, 90:8-10, 10:99, 22:78, 18:1
46. Q.
42:36-38, 3:159, 43:54, 58:11, 4:59. In the earthly systems where the
argumentative freedom of individuals and society is permitted, the Will of God
is rarely implemented, willingly (Q. 47:38, 13:11, 11:117, 8: 54,3:182). It is
such a system where even Iblis was granted the freedom of thought (Q. 15:36-8).
Even the Messengers have the merely mission of giving Message (Q. 5:92, 5:99,
13:40). Humans cannot lead anyone to guidance (Q. 28:56, 2:72).
47. Q.
7:11-12, 15:28-29, 35:6. Supremacism by which someone places oneself or one’s
group over others is the strategy of human mind to overcome one’s inferiority
(Adler, p117). The Quran which opposes traditionalism informs that Noah’s son
belonged to the unbelievers (Q. 11:46, 57:26). Abraham’s covenant is not
applicable to his progeny who are not righteous (Q.2:124, 37:113).
48. Q.
45:23, 25:43, 18:34, 18:42-43, 9:31
49. Q.
36:47, 3:117
50. Q.
2:30, 6:165
51. Q. 2:83
52. Q.
49:9, 45:22, 55:1-10
53. Q.5:8
54. Q. 28:5
55. Q.
7:157
56. Q.
7:66, 7:75, 7:88, 7:90, 7:103, 7:127, 10:75, 10:83, 10:88, 11:38, 11:97, 23:24,
23:33
57. Q. 2:168,
5:88, 16:114
58. Q.
85:7, 2:279, 4:1
59. Q. 59:7
60. Q.
49:11
61. Q.
104:1-9, 102:1-2, 9:34
62. Q. 3:92
63. Q.
2:177, 51:19
64. Q.
9:35, 59:7
65.
Q.2:188, 4:29, 25:67
66. Q.
41:10, 3:108, 3:117
67.
Q.2:245, 57:11
68.
Q.17:16, 4:60, 4:76, 2:256
69. Q.
2:219. Prophet Ibrahim’s prayer suggests
that the safety and food security of the whole people in the country should be
the objectives of a believer (Q.2:126).
70. Q.
11:16, 7:16, 23:64, 34:34, 43:23.
71. Q.
10:93, 16:73, 17:70, 20:81, 23:51, 40:94, 45:16
72. Q. 18:7
73. Q.
29:45, 2:183, 2:271, 64:16, 92:18
74. For a
detailed reading see Auda 2008; Kamali
2009
75. Q.
50:16
76. Q.
2:170, 5:104, 7:70, 8:22, 7:33, 39:18
77. Q.
87:18 - 19, 10:37, 3:81, 5:43, 53:36
78. Q.
5:48, 22:67, 22:69
79. Q.
39:18, 17:36, 49:6, 46:26
80. Q.
37:62-71, 17:60, 31:21, 44:43, 56:52, 12:26-27, 2:170, 7:128, 5:104-5, 17:36,
7:70, 11:62
81. Q. 9:31
82. Q. 4:46, 5:13, 5:41, 10:64, 18:27
83. Q. 5:2
84. The
Quran puts forth several programmes for the liberation of slaves (Q.2:177,
4:25, 4:92, 5:89, 4:36, 9:60, 14:31, 24:33, 58:3-4, 24:33, 3:79, 16:71, 21:105,
90:12-13). The verrse 47:4 which demands the capture of prisoners of war does
not stipulate slavery; rather the verse espouses the freeing of slaves either
in lieu of ransom or free. Bernard Freeman, famous Islamologist, Q.points that
the verse 3:64 clearly proscribes slavery (Freeman, p.285)
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