Quran:
The Quranic verses on this are very clear. God repeats, "do not aggress", multiple times. Only if attacked, is one permitted to fight back. If the other party refrains from aggression and offers one peace, we are told to stop fighting.
Rules of War*
[2:190] You may fight in the cause of GOD against those who attack you, but do not aggress. GOD does not love the aggressors.
[2:191] You may kill those who wage war against you, and you may evict them whence they evicted you. Oppression is worse than murder. Do not fight them at the Sacred Masjid, unless they attack you therein. If they attack you, you may kill them. This is the just retribution for those disbelievers.
[2:192] If they refrain, then GOD is Forgiver, Most Merciful.
[2:193] You may also fight them to eliminate oppression, and to worship GOD freely. If they refrain, you shall not aggress; aggression is permitted only against the aggressors.
[2:191] You may kill those who wage war against you, and you may evict them whence they evicted you. Oppression is worse than murder. Do not fight them at the Sacred Masjid, unless they attack you therein. If they attack you, you may kill them. This is the just retribution for those disbelievers.
[2:192] If they refrain, then GOD is Forgiver, Most Merciful.
[2:193] You may also fight them to eliminate oppression, and to worship GOD freely. If they refrain, you shall not aggress; aggression is permitted only against the aggressors.
*2:190 All fighting is regulated by the basic rule in 60:8-9. Fighting is allowed strictly in self-defense, while aggression and oppression are strongly condemned throughout the Quran.
Geeta : Sloka 31
Svadharmapi chavesya na vikampitum arhasi
Dharmyadi yuddhac chreyonyat kshatriyasya na vidyate
Dharmyadi yuddhac chreyonyat kshatriyasya na vidyate
And moreover, looking at your own duty, you should not waver, for there is nothing higher for a kshatriya than a righteous war.
Bible:
"Put on the whole armor of God, that you may be able to stand against the wiles of the devil. For we wrestle not against the flesh and blood... Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness, and your feet shod with the preparation of the gospel of peace...taking the shield of faith...and take the helmet of salvation, and the sword of the spirit, which is the word of God." (Eph 6:11-17)
Internet is full of misinformation regarding Islam. Cherry picking Quranic verses and quoting them out of context is most common tool used by critics of Islam, hatemongers and bigots to Malign image of Muslims and Islam.
Internet is full of misinformation regarding Islam. Cherry picking Quranic verses and quoting them out of context is most common tool used by critics of Islam, hatemongers and bigots to Malign image of Muslims and Islam.
The idea of fighting people only because of a difference in faith does not exist in The Quran. In fact, it warns about accusing other people of being misguided in order to seek worldly gains:
O you who believe, if you go forth in the cause of God, you shall investigate carefully. And do not say to those who greet you with peace: “You are not a believer!” You are seeking the vanity of this world; but with God are many riches. That is how you were before, but God favoured you, so investigate carefully. God is expert over what you do." [4:94]
O you who acknowledge, let not a people ridicule other people, for they may be better than them. Nor shall any women ridicule other women, for they may be better than them. Nor shall you mock one another, or call each other names. Evil indeed is the reversion to wickedness after attaining acknowledgement. Anyone who does not repent, then these are the transgressors. [49:11]
The Quran clearly states fight those who fight you, not non-combatants or civilians:
Fight in the cause of God those who fight you, but do not transgress limits; for God loves not aggressors. [2:190]
Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. [60:8]O believers! Stand out firmly for God, as witnesses for the sake of justice, and let not the hatred of a people cause you to turn away from justice. Do justice, for that is akin to piety... [5:8]
All examples of fighting in The Quran are related to self-defence of oneself or in defence of others who are clearly oppressed, never as aggressors, for example
Except for those who reach a people between whom you have a covenant, or if they come to you with a reluctance in their chests to fight you or to fight their own people. Had God willed He would have given them strength and they would have fought you. But if they retire from you, and did not fight you, and they offer you peace; then God does not make for you a way against them. [4:90]
And why should you not fight in the cause of God and the weak and oppressed among men, women and children who say, "Our Lord rescue us from this town whose people are oppressors. And give us from You, a protector. And give us from You, a helper" [4:75]
Retaliate with equivalence:
And if you take your turn, then retaliate with the like of that with which you were afflicted; but if you are patient, it will certainly be best for those who are patient. [16:126]
The sanctity of life:
For this reason did We prescribe to the children of Israel that whoever kills a soul, unless it be for murder or for corruption in the land, it is as though he killed all men; and whoever keeps it alive, it is as though he kept alive all men; and certainly Our messengers came to them with clear arguments... [5:32]
If we take the above verse into account with The Quran's very strong condemnation of oppression below, it is surely a poignant message to reflect upon:
...oppression is worse than murder... [2:191, 2:217]
Even during open war, believers are ordered to be compassionate and offer protection if requested:
And if anyone from the polytheists seeks your protection, then you may protect him so that he may hear the word of The God, then deliver him to his safety/security. This is because they are a people who do not know. [9:6]
Emphasis on opting for forgiveness, peace and that which is good/righteous:
But if the enemy incline towards peace, then you also incline towards peace, and trust in Allah: for He is One that hears and knows (all things). [8:61]
And those who, when gross injustice befalls them, they seek justice. The recompense for a crime shall be its equivalence, but whoever forgives and makes right, then his reward is upon God. He does not like the wrongdoers. And for any who demand action after being wronged, those are not committing any error. The error is upon those who oppress the people, and they aggress in the land without cause. For these will be a painful retribution. And for he who is patient and forgives, then that is an indication of strength. [42:39-43]
God guides with it (The Quran) whoever follows His acceptance, to the ways of peace; and He brings them out of the darkness and into the light by His leave; and He guides them to a Straight Path.[5:16]
The true servants of the Beneficent are those who walk upon the earth humbly, and when the ignorant ones address them, they say, "Peace!" [25:63]
Not equal are the good and the bad response. You shall resort to the one which is better. Thus, the one who used to be your enemy may become your best friend. [41:34]
To these We grant twice the reward for that they have been patient. And they counter evil with good, and from Our provisions to them, they give. [28:54]
To each is a direction that he will take, so you shall race towards good deeds. Wherever you may be, God will bring you all together. God is capable of all things. [2:148]
( via misconeptions about islam .com)
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The interpretation of the verses of the Quran is normally made with reference to the historical, grammatical and theme aspects of the verses.
Some of the Quranic verses were revealed addressing issues current to that time of history, while others were revealed addressing a general principle or a matter applicable to every time and place. All verses serve as guidance for Muslims.
The substance addressed to a specific location with specific people may or may not apply to subjects outside the scope of the verses. Unless the addressees are elucidated, the Quranic verses would not be interpreted correctly.
Misinterpretation of the verses of the Quran occurs when the historical, grammatical and theme contextual aspects are not taken into consideration.
Unfortunately, some people wrongly accuse Islam of teaching violence based on an improper understanding of a few verses of the Quran that were actually addressed to a specific group of people, with a specific historical background. We will explore these verses in the light of their historical framework and of the subject matter in order to bring about their correct meaning and purpose.
- Verses are half-quoted,
- Translations are wayyy off,
- Verses before and after the verse in question are totally ignored,
- The CONTEXT [I know everyone hates this word :D] is also ignored.
The following article:
- analyzes these selected verses,
- with correct translation,
- Places the verses into context,
- and ultimately refutes the notion of these so called 'VIOLENT VERSES' :up:
Article: "Violent Verses" in the Quran
5:33
It is but a just recompense for those who make war on God and His apostle,43and endeavour to
spread corruption on earth, that they are being slain in great numbers, or crucified in great
numbers, or have, in result of their perverseness, their hands and feet cut off in great numbers,44
or are being [entirely] banished from [the face of] the earth: such is their ignominy in this
world45 But in the life to come [yet more] awesome suffering awaits them -(5:34) save for such
[of them] as repent ere you [O believers] become more powerful than they:46 for you must know
that God is much-forgiving, a dispenser of grace.
43 The term "apostle" is evidently generic in this context. By "making war on God and His
apostle" is meant a hostile opposition to, and wilful disregard of, the ethical precepts
ordained by God and explained by all His apostles, combined with the conscious endeavour
to destroy or undermine other people's belief in God as well.
44 In classical Arabic idiom, the "cutting off of one's hands and feet" is often synonymous
with "destroying one's power", and it is possibly in this sense that the expression has
been used here. Alternatively, it might denote "being mutilated", both physically and
metaphorically - similar to the (metonymical) use of the expression "being crucified" in
the sense of "being tortured". The phrase min khilaf - usually rendered as "from opposite
sides"- is derived from the verb khalafahu, "he disagreed with him", or "opposed him", or
"acted contrarily to him": consequently, the primary meaning of min khilaf is "in result
of contrariness" or "of perverseness".
45 Most of the classical commentators regard this passage as a legal injunction, and interpret
it, therefore, as follows: "The recompense of those who make war on God and His apostle and
spread corruption on earth shall but be that they shall be slain, or crucified, or that
their hands and feet be cut off on opposite sides, or that they shall be banished from the
earth: such shall be their ignominy in this world." This interpretation is, however, in
no way warranted by the text, and this for the following reasons:
(a) The four passive verbs occurring in this sentence - "slain", "crucified", "cut off" and
"banished" - are in the present tense and do not, by themselves, indicate the future or,
alternatively, the imperative mood.
(b) The form yuqattalu does not signify simply "they are being slain" or (as the commentators
would have it) "they shall be slain", but denotes - in accordance with a fundamental rule
of Arabic grammar - "they are being slain in great numbers"; and the same holds true of the
verbal forms yusallabu ("they are being crucified in great numbers") and tuqatta'a ("cut off
in great numbers"). Now if we are to believe that these are "ordained punishments", it
would imply that great numbers - but not necessarily all - of "those who make war on God
and His apostle" should be punished in this way: obviously an inadmissible assumption of
arbitrariness on the part of the Divine Law-Giver. Moreover, if the party "waging war onGod and His apostle" should happen to consist of one person only, or of a few, how could a
command referring to "great numbers" be applied to them or to him?
(c) Furthermore, what would be the meaning of the phrase, "they shall be banished from the
earth", if the above verse is to be taken as a legal injunction? This point has, indeed,
perplexed the commentators considerably. Some of them assume that the transgressors should
be "banished from the land [of Islam]": but there is no instance in the Qur'an of such a
restricted use of the term "earth" (ard). Others, again, are of the opinion that the guilty
ones should be imprisoned in a subterranean dungeon, which would constitute their "banishment
from [the face of] the earth"!
(d) Finally - and this is the weightiest objection to an interpretation of the above verse
as a "legal injunction" - the Qur'an places exactly the same expressions referring to
mass-crucifixion and mass-mutilation (but this time with a definite intent relating to
the future) in the mouth of Pharaoh, as a threat to believers (see 7:124, 20:71 and
26:49). Since Pharaoh is invariably described in the Qur'an as the epitome of evil and
godlessness, it is inconceivable that the same Qur'an would promulgate a divine law in
precisely the terms which it attributes elsewhere to a figure characterized as an
"enemy of God".
In short, the attempt of the commentators to interpret the above verse as a "legal injunction"
must be categorically rejected, however great the names of the persons responsible for it.
On the other hand, a really convincing interpretation suggests itself to us at once as soon
as we read the verse - as it ought to be read - in the present tense: for, read in this way,
the verse reveals itself immediately as a statement of fact - a declaration of the
inescapability of the retribution which "those who make war on God" bring upon themselves.
Their hostility to ethical imperatives causes them to lose sight of all moral values; and
their consequent mutual discord and "perverseness" gives rise to unending strife among
themselves for the sake of worldly gain and power: they kill one another in great numbers,
and torture and mutilate one another in great numbers, with the result that whole communities
are wiped out or, as the Qur'an puts it, "banished from [the face of] the earth". It is
this interpretation alone that takes full account of all the expressions occurring in this
verse - the reference to "great numbers" in connection with deeds of extreme violence, the
"banishment from the earth", and, lastly, the fact that these horrors are expressed in
the terms used by Pharaoh, the "enemy of God".
46 I.e. before belief in God and in the ethical principles decreed by Him becomes prevalent:
for, in that event, repentance on the part of "those who make war on God and His apostle"
would be no more than an act of conforming to the dominant trend and, therefore, of no
moral value whatever. It is to be noted that the exemption from suffering relates to the
hereafter.by muhammad assad
5 :33- Those who try to fight with Allah and His Messenger, i.e.,1 corruption (mischief) [terrorism] on earth [in the world]², shall be punished only if they are violently killed [according to the severity of the crime]³ or their hands and feet are smashed from the cross, or exile [from this] place [from this] place]. their exile. These are disgrace to them in the world [in the first life]. There is a great punishment for them in the Hereafter [in the last life].
¹: The letter (و) in Arabic is sometimes used for the purpose of sila. (Kurtubi, the sources are available in verse 53 of baqara(2). Externally, the use of the letter و in verse 42 of baqara(2) proves this).
A person who tries corruption (mischief) [terrorism, oppression, blocking roads, etc.] means he has tried to fight with Allah and His Messenger.
²: The word "disorder/فساد" is the opposite of the word (صلح), which means "correction/peace" (:al isfahani صلح). This is how it is generally used in the Qur'an. Correcting/reconciliation includes helping people, doing something for the benefit of society and humanity. Likewise, actions that are the opposite of this: harming people, terror, oppression, oppression, raping, blocking the road, trying to slaughter nature, upset its balance and disrupt the country are included in the scope of "mischief/فساد".
For example, the word mischief is used in the 34th verse of Naml ( 27 )to mean to destroy a city and to devastate its people
Those who interpret the Qur'an with a negative warrior mentality have broadened the scope of mischief, adding religious criticism and denial to the scope of mischief. However, this view contradicts many verses about how we should treat deniers and cynics, especially Nisa(4) 140.
In the 140th verse of Nisa, we are told to "do not sit with them until they dive into another subject-talk" against those who deny and even make fun of Allah's verses. In the 8th verse of ,Al-Mumtaḥanah ( 60 ) we are allowed to do good to those who do not wage war against us or exile us for their religion. While this is the case, it would contradict this verse to include someone who is simply a denier and cynic as "mischief"
³: Nahl (16) 126. In verse 126, it is commanded to give a crime only a equivalent / similar/ close punishment. Therefore, the punishments in this verse are given according to the degree of the crime. For example, the death penalty for a murderer; punishment of exile for one who murders nature; A person who kills people violently with torture can be punished with crossed hands and feet. Some view it as "inhuman". However, when the crime committed is inhuman, the punishment given is also "inhumane", which is not open to criticism. by h. öndeş
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