Now, a word of
clarification about the so-called “suicide bombings”:
Islam clearly prohibits suicide. There is no doubt
about it. But what is described as “suicide bombing” in
Palestine, could be viewed from a different angle.
This is due to the fact that it is the last ditch battle
fought by the Palestinians who are deprived by the
Israelis of their land, their home and their dignity as
humans. It is their only battle, as they have no weapons
except their own bodies and their own lives to resist
the invasion of those who come with F-16s, tanks, and
machine guns to kill their very own children.
The Israeli settlers occupy the houses, built after
demolishing the hovels of the Palestinians in their
land, inflicting the most inhuman conditions of siege on
their victims. How can we ever say that these settlers
are perfectly innocent?
This means the issue is really complex. You cannot just
condemn the freedom fighters of Palestine, simply in the
name of a form of resistance they have invented. This is
the kind of politics that we must analyze to understand
what is happening in the Muslim world now…
But, let us now come to the Qur’an, which is the
revealed word of God and the divine guidance for Man. It
is worth mentioning here that it is in the Arabic
language and no translation of the Qur’an is called the
Qur’an, but only a translation.
This is because every translation involves an
interpretation, depending on the understanding of the
translator. In order to understand the full nuances of
the Qur’anic verses, one need to know the Arabic
language. This is a problem not always acknowledged by
Western critics.
One point we need to remember about the understanding
and interpretation of the Qur’an is that we must know
the backdrop against which the gradual revelation of
divine guidance was unfolding. That is to say, we must
know the contexts, which called for the revelation of
the respective verses.
It is God Who is speaking to us through the Qur’an, but
He uses a human language. Still, the humans who read the
Qur’an may not understand its verses in the correct way.
This is because of their different intellectual
capacities, their insufficient educational standards and
such other factors that may influence people’s
perceptions. Of course, this is applicable to the
reading of all books.
For this reason, Muslims do not encourage everybody
to go about interpreting and explicating the
Qur’an. Rather, they would accept scholars of
established repute as authoritative interpreters of the
Qur’an. This is particularly important in the case of
verses that may yield differing understandings.
Now, having clarified this point, I must also point out
that the Qur’anic verses on violence and suicide are so
clear that they do not lend themselves to varying
readings. In fact, from the Qur’anic point of view, the
act of inciting terror in the hearts of defenseless
civilians, the wholesale destruction of buildings and
properties, the bombing and maiming of innocent men,
women and children are all forbidden and detestable
acts.
Muslims follow a religion of peace, mercy, and
forgiveness. The vast majority has nothing to do with
the violent events some have associated to Muslims. If
an individual Muslim were to commit an act of terrorism,
this person would be guilty of violating the laws of
Islam.
There is little sense in attributing such violations to
Islam. It is true that the Qur’an permits Muslims to
fight; but the permission is not for committing
aggression, but for defending themselves against
aggression, against oppression and injustice. You can
read this clearly in Surah 22, verses 39 – 40:
*{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...”}*
Obviously, this permission includes fighting in
self-defense and the protection of family and property.
This is along with the freedom of believing and
practicing of faith. Still, always the proviso is
that fighting should be the last option, when all other
avenues are closed.
Thus, the early Muslims in Arabia were forced to
fight many battles, against the powerful armies of the
pagans. This is when they tried to annihilate the
prophet (pbuh) and his new religion. The Qur'an also
adds in Surah 2, verses 190-193:
*{Fight in the cause of Allah
against those who fight against you, but do not
transgress limits. Lo! Allah loves not
aggressors.... And fight them until persecution is
no more, and religion is for Allah. But if they
desist, then let there be no hostility except
against the transgressors…}*
It is worthy of stating here that Islam attaches great
importance to the establishment of justice in every
field of human activity. This emphasis on justice often
brought the Muslims face to face with many exploiters
and oppressors of the past and the result was at times
fighting. The Qur’an says in Surah 5, verse 8:
*{O you who believe! Stand out
firmly as Allah's witnesses to fair dealing, and let
not the hatred of others to you make you swerve to
wrong and depart from justice. Be just: that is next
to piety and fear Allah. And Allah is well
acquainted with all that you do.}*
Please also read in Surah 22, verse 41:
*{Those who, if We give them power
in the land, establish prescribed prayers (salah)
and pay obligatory charity (zakah) and enjoin
right conduct and forbid evil. And with Allah rests
the end [and decision] of [all] affairs.}*
It is also important to note that the Qur’an prohibits
the use of force in the matter of religious propagation.
The Qur’an categorically states in Surah 2, verse 256:
*{Let therebe no compulsion [or
coercion] in the religion [Islam]. The right
direction is distinctly clear from error.}*
Jihad is a concept that is usually misunderstood
in Islam. In the West, jihad is generally
translated as "holy war", a usage the media have
popularized. According to Islamic teachings, it is
unholy to instigate or start a war; just for the sake of
fighting or achieving power.
The use of the expression “holy war” as the meaning of
jihad could be a reflection of the Christian use
of the same term, to refer to the Crusades of a thousand
years ago. In fact, the concept of a holy war is
alien to Islam and the Arabic words for ‘war’ are ‘harb’
or ‘qital’, which are found in the Qur'an and
hadith (the sayings of the prophet).
In Islam, the term jihad is applied to all forms
of striving. It is used particularly in the sense of
striving in the way of Allah by pen, tongue, hand, media
and if inevitable, with arms. But most certainly,
jihad in Islam does not include striving for
individual or national power, glory, wealth, prestige,
pride or world dominance.
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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 |
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