Verses of Jihad in the Quran

1. Verses of Jihad in the Quran Imam Zia Islamic Center of Irving

2. Introduction • We have been discussing people’s criticisms about Islam • This week’s lecture will deal with the Quranic verses about Jihad that are often misquoted or explained out of context • We will examine each verse in detail, and what is the appropriate response Islamic Center of Irving

3. Verse 1 • Qur’an 2:216 Jihad (holy fighting in God's Cause) is ordained for you (Muslims), though you dislike it. But it is possible that you dislike a thing which is good for you, and like a thing which is bad for you. But God knows, and you know not. Response: The first mistake in this translation is that this Qur’anic verse actually does not use the word “Jihad”. This verse actually uses the word “Qitaal”, which refers to physical fighting. Fighting is ordained for Muslims in order to defend themselves and their rights, as well as the rights of others. The obligation to physically defend one’s rights, and to establish justice was elaborated on in the previously mentioned article on Jihad. It is sufficient to quote a verse from the Qur’an in this regard:4:75 And what is wrong with you that you fight not in the Cause of Allah, and for those weak, ill-treated and oppressed among men, women, and children, whose cry is: "Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You one who will protect, and raise for us from You one who will help." It is most certainly a duty of all human beings to help each other from oppression and injustice. This is what Islam teaches. Islamic Center of Irving

4. Verse 2 Qur'an 4:95 Not equal are those believers who sit at home and receive no injurious hurt, and those who strive hard, fighting Jihad in God's Cause with their wealth and lives. God has granted a rank higher to those who strive hard, fighting Jihad with their wealth and bodies to those who sit (at home). Unto each has God promised good, but He prefers Jihadists who strive hard and fight above those who sit home. He has distinguished his fighters with a huge reward. Response: Having defined Jihad in the previous article, we can describe a Mujahid as someone who strives to uphold justice, perhaps risking his life in the process. So what do these verses say? They are elevating the status of those who are brave to stand up for truth and justice in the face of oppression. The verses elevate their status over that of those who cowardly hide from defending the rights of others, unless they have a disability, which prevents them from doing so. So the Islam-hater finds no support (for their distorted presentation of Islam) in these verses either. Moreover, the verse supports the interpretation of Jihad as any struggle for the sake of God because it has mentioned those who perform Jihad with their wealth by donating it for a good cause, such as humanitarian organizations. As Muhammad Asad writes about this verse: The term mujahid is derived from the verb jahada, which means "he struggled" or "strove hard" or "exerted himself", namely, in a good cause and against evil. Consequently, jihad denotes "striving in the cause of God" in the widest sense of this expression: that is to say, it applies not merely to physical warfare (qital) but to any righteous struggle in the moral sense as well (Asad, The Message of the Qur’an) Islamic Center of Irving

5. Verse 3 Qur'an 33:23 Among the Believers are men who have been true to their covenant with God and have gone out for Jihad (holy fighting ). Some have completed their vow (to extreme and have been martyred fighting and dying in His Cause), and some are waiting, (prepared for death in battle). (Sections in parentheses have been deliberately added by the hatemongers, trying to make the verse stronger than it is. They are not actually part of the translation). Response: The Qur'an is praising those early companions who remained steadfast in their faith and true to the covenant. This verse does not mention fighting or Jihad at all. That is one interpretation of this verse, as Ibn Kathir writes: When Allah mentions how the hypocrites broke their promise to Him that they would not turn their backs, He describes the believers as firmly adhering to their covenant and their promise:.Some of [the Qur’anic commentators] said: "Met their appointed time (i.e., death).'' Al-Bukhari said, "Their covenant, and refers back to the beginning of the Ayah. (and some of them are still waiting, but they have never changed in the least.) means, they have never changed or broken their covenant with Allah. (Tafsir Ibn Kathir) Islamic Center of Irving

6. Verse 4 Qur'an 47:4 So, when you clash with the unbelieving Infidels in battle, smite their necks until you overpower them, (killing and wounding many of them). At length, when you have thoroughly subdued them, bind them firmly, making (them) captives. Thereafter either generosity or ransom until the war lays down its burdens. (Thus are you commanded by God to continue carrying out Jihad against the unbelieving infidels until they submit to Islam). Bold and parentheses means that the hatemongers have made deliberate additions to the verse, they are not actually there! Also, the word Jihad is not mentioned in the whole verse. فَإِذا لَقِيتُمُ الَّذِينَ كَفَرُوا فَضَرْبَ الرِّقَابِ حَتَّى إِذَا أَثْخَنتُمُوهُمْ فَشُدُّوا الْوَثَاقَ فَإِمَّا مَنًّا بَعْدُ وَإِمَّا فِدَاء حَتَّى تَضَعَ الْحَرْبُ أَوْزَارَهَا ذَلِكَ وَلَوْ يَشَاء اللَّهُ لَانتَصَرَ مِنْهُمْ وَلَكِن لِّيَبْلُوَ بَعْضَكُم بِبَعْضٍ وَالَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ فَلَن يُضِلَّ أَعْمَالَهُمْ The context of this verse was when the Muslims were to fight their enemies for their very existence. After thirteen years of endurance and patience, the prophet and his companions had to leave their home town of Makkah and to emigrate to Madinah. When the people of Madinah had welcomed him there and he was accepted as a leader there, the Makkans became unhappy. They wanted to eliminate Muhammad and his religion; and so they sent their army to root out Islam. And the crucial battle took place in Badr. It was just before this that Muhammad received the revelation from God to fight: {And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.} (Al-Baqarah 2:190) This meant that the Prophet and his companions were not to start the fighting; but to defend themselves against aggressors. That was how fighting was ordained; but we must know that once we fight, we fight to defeat the aggressors, so that we can live without fear of molestation and invasion; so that we can live in peace; so that justice is done. Remember God does not command any one to start fighting; rather He permits people to fight in self defence or for the defence of those who are attacked unjustly. Islamic Center of Irving

7. Continued… The historical context again illustrates a condition of constant struggle and war. In such a condition, God reassures the believers that He is with them, and to therefore have full faith, strength and bravery in battle and not to cower from the enemy. Muslims are encouraged to restrain the enemy by capturing them, and to therefore minimize loss of life. Moreover, the verse specifically mentions that Muslims should subdue the enemies "until the war lays down its burdens", i.e. until the enemy stops fighting. Similar to this verse: 8:61 But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in God: for He is One that hears and knows (all things). So the verse is very specific, in that it is limited to the context of a battle and the Muslims should only fight until the enemy is subdued or inclines towards peace i.e. they should not transgress limits. In the event of a battle, the verse guides Muslims to abstain from transgressing limits and only to fight the enemy until they are subdued or cease fighting. Shaykh Muhammad Saalih Al-Munajjid comments about the treatment of prisoners: If the Muslims capture them and take them to a place that has been prepared for them, they should not harm them or torture them with beatings, depriving them of food and water, leaving them out in the sun or the cold, burning them with fire, or putting covers over their mouths, ears and eyes and putting them in cages like animals. Rather they should treat them with kindness and mercy, feed them well and encourage them to enter Islam... ...The Prophet (peace and blessings of Allaah be upon him) used to enjoin the Muslims to treat prisoners well, whereas the Romans and those who came before them the Assyrians and Pharaohs, all used to put out their prisoners’ eyes with hot irons, and flay them alive, feeding their skins to dogs, such that the prisoners preferred death to life. Therefore, Islam has laid out clear rules and regulations for Muslims to follow in the event of war, which is only used as a last resort. Islamic Center of Irving

8. Verse 5 And slay them wherever ye catch them.." (2:191) Now read in its correct context: 2:q190-194 Fight in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors. And kill them wherever ye catch them, and turn them out from where they have turned you out; for persecution and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, kill them. Such is the reward of those who reject faith. But if they cease, God is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; but if they cease, let there be no hostility except to those who practice oppression. The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear (the punishment of) God, and know that God is with those who restrain themselves. Islamic Center of Irving

9. Continued…. How many times do we see the above verse repeating the message to make it clear? These verse were revealed at a time when Muslims of Madinah were under constant attack from the Makkans. An example would be when the Makkans conducted the public crucifixion of the companion of the Prophet Muhammad (peace be upon him), Khubaib bin Adi. These would be classified as 'terrorist activities' according to the modern usage of the term. So what does this verse say in this context? "Fight in the cause of God those who fight you", "unless they (first) fight you there" - the context of this verse applies to those who initiate the attack against Muslims. And even after they attack, the verse makes it clear: "But if they cease, God is Oft-Forgiving, Most Merciful." And it also makes clear the purpose for what Muslims fight: "fight them on until there is no more tumult or oppression, and there prevail justice and faith in God". It is the duty of Muslims to defend humanity from oppression and persecution and to establish justice. Muslims believe that God has placed us here on earth as his deputy or viceroy, and thus, it is our duty to enjoin the good and forbid the evil, to establish peace and justice in the land. Islamic Center of Irving

10. Verse 6 But if they turn away, catch them and slaughter them wherever ye find them; and (in any case) take no friends or helpers from their ranks." (4:89) Now read in its correct context:  4:88-91 Why should ye be divided into two parties about the Hypocrites? Allah hath upset them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For those whom Allah hath thrown out of the Way, never shalt thou find the Way. They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): so take not friends from their ranks until they forsake the domain of evil in the way of God (from what is forbidden). But if they revert to [open] enmity, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks. Except those who join a group between whom and you there is a treaty (Of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If God had pleased, He could have given them power over you, and they would have fought you: therefore if they withdraw from you but fight you not, and (instead) send you (guarantees of) peace, then God hath opened no way for you (to war against them). Others you will find that wish to gain your confidence as well as that of their people: every time they are sent back to temptation, they succumb thereto; if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them; in their case We have provided you with a clear argument against them Islamic Center of Irving

11. Continued…. Dr Muzzamil Siddiqui writes: Now tell me honestly, do these verses give a free permission to kill any one anywhere? These verses were revealed by God to Prophet Muhammad (peace and blessings be upon him), at the time when Muslims were attacked by the non-Muslims of Makkah on a regular basis. They were frightening the Muslim community of Madinah. One may say using the contemporary jargon that there were constant terrorist attacks on Madinah and in this situation Muslims were given permission to fight back the “terrorist”. These verses are not a permission for “terrorism” but they are a warning against the “terrorists.” But even in these warnings you can see how much restraint and care is emphasized. Islamic Center of Irving

12. Verse 7 9:5 Kill the disbelievers wherever you find them. 9:5-6 But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); But if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful. If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah. and then escort him to where he can be secure. That is because they are men without knowledge. The next slide will explain the context of the above verses. Islamic Center of Irving

13. Continued…. This is a verse taken from Surah At-Tawba. This chapter of the Qur’an was revealed after the conquest of Mecca. The basic history of the revelation and its ruling is as follows: 1. After the conquest of Mecca, the Mushrikeen were given a treaty of four months, to be given an opportunity to learn about Islam within that timeframe. 2. After four months, either they laid down arms and became Muslim, or they were fought. 3. During the course of this time, anybody who wanted refuge was to be given refuge, and put in a secure place of peace. 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. Islamic Center of Irving

14. Continued This verse was revealed towards the end of the revelation period and relates to a limited context. Hostilities were frozen for a three-month period during which the Arabs pledged not to wage war. Prophet Muhammad was inspired to use this period to encourage the combatants to join the Muslim ranks or, if they chose, to leave the area that was under Muslims rule; however, if they were to resume hostilities, then the Muslims would fight back until victorious. One is inspired to note that even in this context of war, the verse concludes by emphasizing the divine attributes of mercy and forgiveness. To minimize hostilities, the Qur'an ordered Muslims to grant asylum to anyone, even an enemy, who sought refuge. Asylum would be granted according to the customs of chivalry; the person would be told the message of the Qur'an but not coerced into accepting that message. Thereafter, he or she would be escorted to safety regardless of his or her religion. (9:6). (Hathout, Jihad vs. Terrorism Islamic Center of Irving

15. Continued This verse is quoted during a battle. ...We know that America was once at war with Vietnam. Suppose the President of America or the General of the American Army told the American soldiers during the war: "Wherever you find the Vietnamese, kill them". Today if I say that the American President said, "Wherever you find Vietnamese, kill them" without giving the context, I will make him sound like a butcher. But if I quote him in context, that he said it during a war, it will sound very logical, as he was trying to boost the morale of the American soldiers during the war. Similarly in Surah Taubah chapter 9 verse 5 the Qur'an says, "Kill the Mushriqs (pagans) where ever you find them", during a battle to boost the morale of the Muslim soldiers. What the Qur'an is telling Muslim soldiers is, don't be afraid during battle; wherever you find the enemies kill them. Surah Taubah chapter 9 verse 6 gives the answer to the allegation that Islam promotes violence, brutality and bloodshed. It says: "If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure that is because they are men without knowledge."[Al-Qur'an 9:6] The Qur'an not only says that a Mushrik seeking asylum during the battle should be granted refuge, but also that he should be escorted to a secure place. In the present international scenario, even a kind, peace-loving army General, during a battle, may let the enemy soldiers go free, if they want peace. But which army General will ever tell his soldiers, that if the enemy soldiers want peace during a battle, don't just let them go free, but also escort them to a place of security? This is exactly what Allah (swt) says in the Glorious Qur'an to promote peace in the world. Islamic Center of Irving

16. Verse 10 9:29 Fight those who believe not in God nor the Last Day, nor hold that forbidden which has been forbidden by God and His Apostle, nor acknowledge the religion of truth, [even if they are] of the People of the Book, until they pay the Jizyah with willing submission, and feel themselves subdued. There are two issues: 1. Fighting 2. Jizyah Islamic Center of Irving

17. Continued… Question: Is it an obligation of an Islamic state to attack the neighboring non-Muslim states and collect ‘jizya’ from them? Do we see this in the example of the rightly guided Caliphs who fought against the Roman and Persian Empires without any aggression initiating from them? Answered by Sheikh Hânî al-Jubayr, judge at the Jeddah Supreme CourtIf the non-Muslim country did not attack the Muslim one nor mobilize itself to prevent the practice and spread of Islam, nor transgress against mosques, nor work to oppress the Muslim people in their right to profess their faith and decry unbelief, then it is not for the Muslim country to attack that country. Jihâd of a military nature was only permitted to help Muslims defend their religion and remove oppression from the people.The Persians and Romans did in fact aggress against Islam and attack the Muslims first.The Chosroe of Persia had gone so far as to order his commander in Yemen specifically to kill the Prophet (peace be upon him). The Romans mobilized their forces to fight the Prophet (peace be upon him), and the Muslims confronted them in the Battles of Mu’tah and Tabûk during the Prophet's lifetime. Islamic Center of Irving

18. Jizyah… Freedom of religion is an essential aspect in an Islamic state. One of the five pillars of Islam is zakat (almsgiving). The People of the Book (Christians and Jews) are not obliged to pay the Islamic zakat that is spent by the state for social necessities and state affairs as defined in the Quran (see 9:60). B ut they must pay other taxes to share in the state budget. If they refuse to pay this tax to the state and rebel against the state, then it is the obligation of the state to confront them until they pay it. This is what Caliph Abu Bakr did after the death of the Prophet, when some people refused to pay zakat. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.53) Dr. Monqiz As-Saqqar writes concerning the Jizya tax:The sum of jizya was never large to the extent that the men were unable to pay. Rather, it was always available and reasonable. During the reign of the Prophet, peace and blessings be upon him, jizya never exceeded one dinar annually and it never exceeded four dinars under the Umayyad rule. Islamic Center of Irving

19. Amount of Jizyah to be paid? The fuqaha (Jurists) differ as to the amount of the Jizya. Imam Abu Hanifa considers that those subject to this tax are of three kinds: the rich from whom forty-eight dirhams are taken; those of average means from whom twenty four are taken, and the poor from whom twelve dirhams are taken: he thus stipulated the minimum and maximum amounts and prohibits any further judgement on behalf of those responsible for its collection. Imam Malik, however, does not fix its minimum and maximum amount and considers that those responsible should make their own judgement as to the minimum and maximum. Imam Ash-Shafi'i considers that the minimum is a dinar, and that it is not permitted to go below this while he does not stipulate the maximum, the latter being dependant on the ijtihad (judgement) of those responsible: the Imam, however, should try to harmonise between the different amounts, or to exact an amount in accordance with people's means. If he has used his judgement to conclude the contract of jizyah to the satisfaction of the leaders of the people being taxed, then it becomes binding on all of them and their descendants, generation after generation, and a leader may not afterwards change this amount, be it to decrease it or increase it. (Al-Mawardi, al-Ahkam as-Sultaniyyah, Ta-Ha Publishers Ltd. 1996, pp. 209-210) Islamic Center of Irving

20. Rights of a Dhimmi… “He who unfairly treats a non-Muslim who keeps a peace treaty with Muslims, or undermines his rights, or burdens him beyond his capacity, or takes something from him without his consent; then I am his opponent on the Day of Judgment” (Abu Dawud and Al-Bayhaqi). “He who harms a non-Muslim who keeps a peace treaty with Muslims has harmed me, and he who harms me has harmed Allah” (At-Tabarani in Al-Awsat with a good chain of transmission). “He who kills a non-Muslim who keeps a peace treaty with the Muslims will not smell the scent of Heaven, though its scent can be traced to as far as a march of 40 years” (Imam Ahmad and Al-Bukhari in Al-Jizyah, among others) “By Allah, respect the Copts of Egypt, for you shall conquer them, and they shall be your supporters in the cause of Allah” (At-Tabarani). “If Egypt is conquered, treat the Copts with dignity, for they have a blood relation with us.” Connotation is made here to the mother of the Prophet Isma`il, Hajar, who was an Egyptian (Reported by At-Tabarani and Al-Hakim) Islamic Center of Irving

21. What does Quran say about Murder? وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالْحَقِّ ذَلِكُمْ وَصَّاكُمْ بِهِ لَعَلَّكُمْ تَعْقِلُونَ :151 Take not life, which God hath made sacred, except by way of justice and law: thus does He command you, that ye may learn wisdom. وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلاَ يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا 17:33 Nor take life, which God has made sacred, except for just cause. And if anyone is slain wrongfully, We have given his heir authority (to demand Qisas(retribution) or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the law) مِنْ أَجْلِ ذَلِكَ كَتَبْنَا عَلَى بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا وَلَقَدْ جَاء تْهُمْ رُسُلُنَا بِالبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَلِكَ فِي الأَرْضِ لَمُسْرِفُونَ 5:32...if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people Islamic Center of Irving

22. What are the rules of Jihad? Shaykh Salman Al-Oadah writes about the general principles in Jihad: Jihad can never be fought for worldly gain, for conquest, or even for revenge. Muslims must only fight to protect the lives, property, and freedoms of people, especially their freedom to worship Allah when that freedom is forcibly attacked. They are never allowed to attack innocent people, even when they are themselves attacked by the countrymen of those innocents. Any people that go against this established principle of Islamic Law and murder civilians are fighting against Islam and everything that it stands for. It is ludicrous for them to call this fighting a jihâd, a word that means striving in the cause of Islam. hey are in fact murderers in the light of Islamic Law and should be treated as such. There are strict and detailed laws in Islam, which Muslims must follow carefully. A military Jihad must be performed under these regulations. Abdullah Yusuf Ali writes about verse 2:190: War is only permissible in self-defence, and under well-defined limits. \ When undertaken, it must be pushed with vigour, but not relentlessly, but only to restore peace and freedom for the worship of God. In any case strict limits must not be transgressed: women, children, old and infirm men should not be molested, nor trees and crops cut down, nor peace withheld when the enemy comes to terms. (Yusuf Ali, The Holy Qur’an, Text, Translation and Commentary ) Islamic Center of Irving

23. Who is a Martyr? God's Apostle said, "Five are regarded as martyrs: They are those who die because of plague, abdominal disease, drowning or a falling building etc., and the martyrs in God's Cause." -Bukhari #2829 (Volume 4, Book 52, #82) "Whoever dies protecting his religion, he is a martyr; whoever dies protecting his wealth, he is a martyr; whoever dies protecting his family, he is a martyr; and whoever dies protecting his blood (i.e. his life), he is a martyr." (At-Tirmidhi #1421, Abu Dawud 4772, An-Nasa'i #4100 and Ibn Majah #2580) These ahadith deals a severe blow to the misconception that martyrdom in Islam refers to those who die in battle only. As we have seen, the greatest manifestation of Jihad is when one is willing to sacrifice their life for the sake of God, and this can take any of the forms listed in the above narration. Dying in physically defending the rights of others is only one form. Islamic Center of Irving