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Reading Islam
» Ask About Islam
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Last Update: 07:17 GMT, Tuesday, Feb. 09, 2010
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| Question and
Answer Details |
| Name of Questioner |
Tom
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| Title: |
Violence in the Qur’an |
| Date |
31/Dec/2003 |
| Question |
I'm a 3rd year college student taking a world religions class. Knowing very little about Islam and Muslims, I chose to do my research on what the Qur’an says about violence and peace. I felt the need to do so because I feel my viewpoint is skewed from recent events. I've done some suggestive readings so far from the Qur’an, and I am very confused.
First off, I'm a Lutheran - born and raised. I understand and see the contradictions that lie within the Christian Bible about violence and peace. I'm also seeing the same contradictions in the Qur’an. There seems to be a progression from complete submission, to suggestive defensive fighting, to commanded defensive fighting, to absolute non-tolerance.
I was wondering if you could help explain this, or if I'm mistaken, correct me with evidence. Thank you for your time.
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| Topic |
Qur'an & Scriptures
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| Name of Counselor |
Shahul Hameed
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| Answer
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Salam Tom,
Thank you very much for your question.
First of all, we would like to draw your attention to the fact that the Bible and the Qur’an are different in many ways. This is important because a Christian who is accustomed to reading the Bible may adopt the same approach to the Qur’an and consequently go wrong in his understanding or interpretation.
The Bible is not just one book; it is a collection of a number of books written by various anonymous authors over a long period, overlapping many centuries. This is one of the reasons for the inconsistencies we see there. Whereas the Qur’an is God’s own word, revealed to one prophet who got it recorded in one book.
The verses of the Qur’an were revealed over a period of twenty three years, and surely there is a progression in many of the ideas of the Qur’an. But, if we study the Qur’an in the light of the events in the life of Prophet Muhammad, peace be upon him, the Qur’an poses no problem to a discerning reader. For example, you may consider the permission to fight.
You can see that during the first thirteen years of Muhammad’s prophetic life, he was the very embodiment of patient suffering and perseverance. He and his followers were subjected to the most brutal torture and persecution; they were boycotted and expelled from their homes. It was at this juncture that God commanded him to migrate from Makkah to Madinah, where he was received with open arms by the people there.
The Makkans feared that Muhammad would return to Makkah for revenge and they wanted to destroy him and his nascent religion once for all. So there was a military campaign led by the Makkans against Muhammad and his companions in Madinah. It was at this time, that God permitted Muhammad and his followers to fight. The relevant verse reads what means: *{To those against whom war is made, permission is given [to defend themselves], because they are wronged - and verily, Allah is Most Powerful to give them victory – [they are] those who have been expelled from their homes in defiance of right – [for no cause] except that they say: “Our Lord is Allah...”}* (Al-Hajj 22:39-40)
As is evident from the above, the permission given here to fight is in self defense. Probably one of the verses that confused you might be the one which means: *{But when the forbidden months are past, then fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem [of war]; but if they repent, and establish regular prayers and pay zakah, then open the way for them: for Allah is Oft-forgiving, Most Merciful.}* (At-Tawbah 9:5)
This is a verse taken from Surah At-Tawba. This chapter of the Qur’an was revealed in the context when the newly organized Muslim society in Madinah was engaged in defending themselves against the pagan aggressors. The major question dealt with here is, as to how the Muslims should treat those who break an existing treaty at will.
The first clause in the verse refers to the time-honored Arab custom of a period of warning and waiting given to the offenders, after a clear violation. That is, they will be given four months’ time to repair the damage done or make peace. But if nothing happens after the expiry of these forbidden months, what should be done? This is what the present verse says. According to this verse, fighting must be resumed until one of the two things happens: Either the enemy should be vanquished by relentless fighting. That is what is meant by *{then fight and slay the pagans wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every stratagem [of war]}*; or they should repent, establish prayers and pay zakah, etc.
This is one of those verses of the Qur’an which are likely to be misunderstood, if quoted out of context. We must understand that this fighting was against a people who forced the Prophet and his companions to leave not only their own homes but all their property and even their hometown of Makkah to Madinah. Once the Muslims were organized into a community in those lawless times, the rules to be followed by the Muslims were clearly laid down, even in the matter of war. Since Islam is a comprehensive system, no human activity could be ignored. And given the nature of mankind, we cannot imagine a situation where fighting is completely ruled out either.
As can be seen, the above injunctions on fighting is not on an individual level, but only in the case of a society that strives to flourish and thrive as a nation. But even here the norms are clear: fighting is only in self defense or for the establishment of justice; and always fighting is the last option. And no one is allowed to transgress the limits set by God.
In individual lives, the norms that should be followed also are clearly laid down as in the verses which means: *{The recompense for an injury is an injury equal thereto [in degree]: but if a person forgives and makes reconciliation, his reward is due from God: for [God] loveth not those who do wrong.}* (Ash-Shura 42:40)
*{Let there be no compulsion in religion: truth stands out clear from error: whoever rejects evil and believes in God hath grasped the most trustworthy hand hold, that never breaks...}* (Al-Baqarah 2:256)
*{O ye who believe! seek help with patient perseverance and prayer; for God is with those who patiently persevere.}* (Al-Baqarah 2:153)
*{Nor can goodness and evil be equal. Repel [evil] with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate!}* (Fussilat 41:34)
It is clear from the above that in the Qur’an there is a provision for fighting for the establishment of justice and in self defense; but “absolute non-tolerance” is an idea quite opposed to the spirit of the brotherhood and universality taught by the Qur’an.
Hope the above answers your question; and God knows best.
Thank you again for your question and please keep in touch.
Useful Links: Peaceful Harmony… or Violent Intolerance? True Teachings of Islam Violent Teachings of… the Qur’an??
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