Debunking Islamophobic and Jihadi Myths about 26 Wartime Verses: Part 5 on Verse 66:9 and 9:73
Removing
Misconceptions about 26 Wartime Verses of the Quran
Main
Points:
1. Islamophobes
present the war-related verses to the common people by cutting them off from
the relevant facts in order to ignite the fire of enmity in the minds of
non-Muslims and Muslims.
2. Who were the
infidels and hypocrites against whom Islam has commanded in verses 66:9 and
9:73 to wage jihad and be harsh?
3. War-related
rulings are enforced only in war situations. When there is an era of peace and
agreement, the rules of war cannot be enforced in this environment.
------
By Kaniz Fatma, New Age Islam
24 June
2022
God
Almighty says, “O you Prophet, strive with the steadfast disbelievers, and the
hypocrites, and be harsh with them; and their abode will be Hell; and miserable
is their Destiny!” (6:99)
Islamophobes
regularly cite the verse above, and Wasim Rizvi (now Jitender Narain Tyagi)
included it in his petition to the Supreme Court as well, demanding that these
verses be proscribed. This verse appears in the Quran twice: once in Surah
Tahrim verse 9 and again in Surah Tawbah verse 73. Jihadis as well as
Islamophobes, as we have noted in previous parts, seek to inflame animosity
toward Islam and Muslims in the minds of non-Muslims and fellow countrymen by
presenting war-related verses to the general public while excluding them from
the pertinent facts and circumstances. This could lead to unrest in the nation,
so it is imperative that records be set straight.
It is
crucial to keep two things in mind before interpreting any war-related verse of
the Quran. What was the reason for the revelation of verses? Second, only in
times of war are the rulings pertaining to war to be implemented. The rulings
of war cannot be applied when there is an era of peace and agreement. So these
wartime verses are no longer applicable to Muslims today, 1400 years after wars
for which they were meant ended.
Every
reasonable person is aware that even in this day and age when a country is at
war with another country, the army abides by the rules pertaining to war
affairs, but when there is a ceasefire between the two countries, the army ends
the conflict and puts the rules for peace and agreement into practice.
Islam has
established rules for peace in times of peace and rules for battle in times of
war. According to the jurists' opinions, every Muslim has a personal obligation
to uphold the verses of peace. However, without a caliph or ruler, it is not
permitted to follow the laws and ordinances pertaining to war. There is no
caliph or ruler in the country in which we currently reside. However, there is
a constitution that states that it is every citizen's duty to live according to
the Constitution, and any form of revolt against it is prohibited.
How could
peace be imposed between two warring countries is a question. It is therefore
fairly evident that the two countries come to a peace agreement with one
another, decide on their own conditions, and that peace then lasts as long as
the accord does. Similar events occurred during the time of the Holy Prophet
(peace be upon him), when a peace agreement was struck, the Quran ordered its
observance, and when war broke out, the Quran revealed the principles of
battle. Verse 73 of Surah At-Tawbah and verse 9 of Surah Tahrim both contain
one of the principles of war that were meant for the situation in the era of
the Holy Prophet (peace be upon him).
It is now
essential to know the identities of the people against whom Islam had commanded
to wage jihad and be severe. It's important to emphasise before I respond that
the term "kafir" should not be used to imply that someone should be
fought just because of his kufr. Keep in mind that the infidels were not
battled because they were disbelievers but rather because they were the
oppressors and didn'tallowfreedom of religion.
The reason
for this is that no one can be forced to convert to Islam. If the Muslims had
been commanded to fight the polytheists only because of their disbelief, then a
verse like La ikrah fi al-din [there is no compulsion in the religion], whose
goal is to prevent the forced conversion of the non-Muslims, would not have been
revealed. In other words, it is against Islamic law to convert an unbeliever or
non-Muslim to Islam. Then how can a regular Muslim obtain this authorization
while the Holy Quran and the Prophet (peace be upon him) forbade forced
conversion?
We've said that
the only reason for fighting against unbelievers was to stop them from being
oppressors. Also keep in mind that no laws could have guaranteed religious
freedom or protected honour, life, or property in the land where the Prophet
(peace be upon him) began his prophetic mission. The protection of life,
property, and religious freedom, all was dependant on personal strength. Every
man who was powerful would base his choices on that strength. In this
situation, the weak were often oppressed and justice was stifled.
The Holy
Prophet (peace be upon him) announced Prophethood during this time of
suffering, invited the people to Islam, and exhorted them to establish justice.
However, the Makkan non-Muslims severely tormented him and his companions,
forcing the Muslims to wait with patience and forgiveness for almost fourteen
years. Then Allah Almighty gave the Muslims permission to take up arms against
these oppressors and gave them the mandate to do it whenever they saw
appropriate.
It was
advised to always act justly, that is, do not overreact to them, and to use
your words to your advantage if battling them with your hands was not possible.
This was the temperament of Islam, as determined by an analysis of the reason
for the revelation of war-related verses. Given below is the context and reason
for the revelation of Surah Tahrim verse 9 and Surah Tawbah verse 73. It's
important to emphasise the context, so that the truth becomes clear and that
Islamophobes and Jihadis never have the opportunity to say that the Quran calls
for the killing or persecuting of all non-Muslims.
When you
examine the cause of revelation for this Surah in reliable commentaries, you
will discover that it is exactly the same as what Mufti Badruddoja Razvi stated
for the cause of revelation in verse 66:9:
“Surah
Tahrim was revealed at Madinah during a period when Makkan polytheists and
infidels continued to persecute Muslims. Because of the horrific persecution
committed by the Makkans, Allah's Messenger (peace be upon him) and his
companions migrated to Madinah to carry out the duty of Da'wah in peace and
contentment. Even here, though, they were vulnerable to the plots of the
disbelievers and the Makkan Quraysh. The Quraysh first plotted with the chief
of Hypocrites Abdullah bin Ubay and the men who were not yet believers. The
Quraysh wrote to them, “Take away the man whom you have protected, or else we
will demolish you and wipe your mark.” They failed because of the Holy
Prophet's (peace be upon him) prophetic insight and discernment. The Quraysh,
on the other hand, did not halt their attacks. When Ibn Ubay's assistance was
insufficient, they began seeking assistance from the Jews of Madinah,
eventually taking them with them and sending a message to Muslims through them,
saying, “Don't get caught up in any misunderstanding by safely leaving Makkah;
we will make the land of Madinah too narrow for you and will not leave you
under any circumstances. Even the land of Madinah did not remain peaceful for
the Muslims in the early days due to their evil activities. The Holy Prophet
(peace be upon him) was known for staying up late at night. According to a
narration recorded in Sahih Bukhari, he said, “Tonight, a virtuous man would
guard!” Hazrat Saad bin Abi Waqas stood up all night and stood guard and then
he rested.
“In such a
dire situation, the Messenger of Allah had three options: (1) abandoning the
truth and the call to the truth, (2) enduring oppression and violence by
sticking to the truth and allowing his companions to be killed, or (3) fighting
oppression and violence with courage and defending against the Quraysh of
Makkah and leaving the outcome to God Almighty. After much contemplation, he
decided upon the third option. As a consequence, the truth triumphed, and the
oppressors were permanently gone. If you look at the Islamic wars of the
Prophet's time, whether they were Ghazawat or Saraya, you'll notice that the
Prophet of Islam fought in defence in every single one of them, from Badr to
Tabuk. This was due to the fact that Islam never accepts injustice. Everyone,
however, has the right to self-defence.
The Holy
Quran provides some proof for this:
“Fight
in the way of Allah those who fight you but do not transgress. Indeed. Allah
does not like transgressors.” (2:190)
“Invite
to the way of your Lord with wisdom and good instruction, and argue with them
in a way that is best. Indeed, your Lord is most knowing of who has strayed
from His way, and He is most knowing of who is [rightly] guided.” (16:125)
“But if
they fight you, then kill them.” (2:191)
“And if
you punish [an enemy, O believers], punish with an equivalent of that with
which you were harmed. But if you are patient - it is better for those who are
patient.” (16:126)
“And if
they incline to peace, then incline to it [also] and rely upon Allah. Indeed,
it is He who is the Hearing, the Knowing.” (8:61)
“...And
do not let the hatred of a people prevent you from being just.” (5:8)
Reference:
The Verses of Jihad in Quran:
Meaning, Reason of Revelation, Context, and Background - Part 15
From the
aforementioned cause of revelation, it is evident that Surah Tahrim verse 9 and
Surah Tawbah verse 73 were revealed in order to end the persecution by the
polytheists and infidels of Makkah and the hypocrites of Madina. Because there
is no coercion in Islam, as we have previously stated, these verses do not
establish that the reason for fighting the unbelievers should be their
disbelief. Furthermore, how can one fight the disbelievers on the basis of
their kufr when there is no compulsion in Islam? Also keep in mind that Islam
forbids attacking non-Muslim or infidel women, their children, the elderly, or
anybody who is not a combatant, not even during times of war.
As long as
there is law in a country, the oppressors will be punished with the aid of the
law because if there is an agreement not to take the law into one's own hands,
then it is also necessary to abide by the agreement. These verses (66:9 and
9:73) are about preventing oppression, so they cannot be applied to the
peace-loving non-Muslims of today. Furthermore, just because some people
unfairly pass judgement does not indicate that law and order have vanished
nationwide. Working patiently with the understanding that upholding law and
order will unquestionably serve justice is essential in any circumstance.
Other Parts of the
Article:
Debunking
Islamophobic Myths about 26 Wartime Verses: Part 1 on Verse 9:5
Debunking
Islamophobic Myths about 26 Wartime Verses: Part 3 on Verse 9:123
Debunking Islamophobic Myths about
26 Wartime Verses: Part 4
....
Kaniz
Fatma is a classic Islamic scholar and a regular columnist for New Age Islam.
URL: https://newageislam.com/radical-islamism-jihad/islamophobic-myths-wartime-verses-part-5/d/127315
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