What does Islam say about Bible?

One of the common and advancing tactics directed by missionaries towards Muslims is to persuade them to believe in Bible by stating that Quran states so. Muslims however believe that The Injeel (Gospel), Quran speaks of are not the gospels of Matthew, Mark, Luke and John in the New Testament and neither is Torah (OT) the Tawrat, Quran speaks of.

Islam on Bible
Islam is taken from 1) Quran 2) Sahih (Authentic) Hadiths. One Sahih hadith says:

Sahih Bukhari, Volume 9, Book 92, Number 461:
Narrated Ubaidullah: Ibn ‘Abbas said, “Why do you ask the people of the scripture about anything while your Book (Quran) which has been revealed to Allah’s Apostle is newer and the latest? You read it pure, undistorted and unchanged, and Allah has told you that the people of the scripture (Jews and Christians) changed their scripture and distorted it, and wrote the scripture with their own hands and said, ‘It is from Allah,’ to sell it for a little gain. Does not the knowledge which has come to you prevent you from asking them about anything? No, by Allah, we have never seen any man from them asking you regarding what has been revealed to you!” (Sahih Bukhari, Volume 9, Book 92, Number 461)This Hadith can be checked out here: http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/092.sbt.html#009.092.461

As Ibn Abbas states “…people of the scripture (Jews and Christians) changed their scripture and distorted it, and wrote the scripture with their own hands and said, ‘It is from Allah,'”. The hadith is very explicit and clear, it explicitly states that the Bible was altered and corrupted by the Jews and the Christians.

Some missionaries try to reconcile this by stating that the hadith could be in reference to verse 3.078 in the Quran, which states:

And lo! there is a party of them who distort the Scripture with their tongues, that ye may think that what they say is from the Scripture, when it is not from the Scripture. And they say: It is from Allah, when it is not from Allah; and they speak a lie concerning Allah knowingly. (PICKTHAL Translation, Quran 3:78)

3:78 is talking about corruption BY TONGUE, however Ibn Abbas is referring to WRITTEN corruption i.e. changing the text of the scripture. Ibn Abbas states “…(Jews and Christians) changed their scripture and distorted it, and WROTE the scripture with their own hands…”. Note: the word WROTE is mentioned in the hadith, therefore that claim by missionaries is falsified. Their second rebuttal is to quote another hadith by Ibn Abbas, which appears to be in contradiction with this one, that hadith is refuted by “AK47_Mujahideen” later in the article.

Torah/Gospel is corrupted according to Quran
Verses of Quran 2:78-79 states:

“And there are among them illiterates, who know not the Book, but (see therein their own) desires, and they do nothing but conjecture. Then woe to those who write the Book with their own hands, and then say:”This is from Allah,” to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby.” (YUSUF ALI Translation, Quran 2:78-79)

The context of this verse is from 2:40 to at least 2:93, the context is of Bani Israel. Quran talks about Bani Israel in great details between those verses as well as about Moses. Verse 78 states that those people (amongst Bani Israel) who know not the book (they are illiterate), but their own desires and they do nothing but spread corruption. Next verse states that woe on to them (Bani Israel as a whole as context from 2:40 to 2:93 states) who write book with their own hands and say that is from God, meaning they write their own desires yet claim that it from God thus referring to corruption of the Book!

[وَمِنْهُمْ أُمِّيُّونَ]

The arabic word Ummi is used in 2:78, which means illiterate and not just illiterate in a sense that individual does not know the Scripture or has not read the Scripture before. Ibn Kathir writes in tafsir to 2:78

(And there are among them Ummyyun people) meaning, among the People of the Book, as Mujahid stated. Ummyyun, is plural for Ummi, that is, a person who does not write, as Abu Al-`Aliyah, Ar-Rabi`, Qatadah, Ibrahim An-Nakha`i and others said. This meaning is clarified by Allah’s statement,

[لاَ يَعْلَمُونَ الْكِتَـبَ]

(Who know not the Book) meaning, are they not aware of what is in it.

Ummi was one of the descriptions of the Prophet because he was unlettered. For instance, Allah said,

[وَمَا كُنتَ تَتْلُو مِن قَبْلِهِ مِن كِتَـبٍ وَلاَ تَخُطُّهُ بِيَمِينِكَ إِذاً لاَّرْتَـبَ الْمُبْطِلُونَ ]

(Neither did you (O Muhammad ) read any book before it (this Qur’an) nor did you write any book (whatsoever) with your right hand. In that case, indeed, the followers of falsehood might have doubted) (29:48).

Source: http://www.tafsir.com/default.asp?sid=2&tid=2424

Some try to use 62:2 as a rebuttal to this claim which states:

“He it is Who hath sent among the unlettered ones a messenger of their own, to recite unto them His revelations and to make them grow, and to teach them the Scripture and wisdom, though heretofore they were indeed in error manifest,” (PICKTHAL Translation, Quran 62:2)

This verse does not refute as this is a general statement. Most of the arabs were indeed Jahil (ignorant) pre-Islam. Therefore the verse is classifying them GENERALLY as being those cannot read nor write. Alternative interpretation must be rejected because prophet Muhammed explained:

«إِنَّا أُمَّةٌ أُمِّيَّةٌ لَا نَكْتُبُ وَلَا نَحْسِبُ، الشَّهْرُ هكَذَا وَهكَذَا وَهكَذَا»

(We are an Ummi nation, neither writing nor calculating. The (lunar) month is like this, this and this (i.e. thirty or twenty-nine days.)

Source: http://www.tafsir.com/default.asp?sid=2&tid=2424

Further more, Quran itself explains meaning of Ummi in 029:048. Prophet Mohammed is called an Ummi in several verses of Quran such as 7:157-158. The meaning is explained in 29:48. Verse states:

‏29:48 وماكنت تتلو من قبله من كتاب ولاتخطه بيمينك اذا لارتاب المبطلون

[029:048] And thou wast not (able) to recite a Book before this (Book came), nor art thou (able) to transcribe it with thy right hand: In that case, indeed, would the talkers of vanities have doubted. (Yusuf Ali Translation, Quran 29:48)

Some Missionaries deliberately quote Pickthall’s translation of 29:48, which states “scripture” instead of book, scripture gives the meaning of a religious book, therefore they use this as their evidence against Ummi (which means illiterate). However, arabic word used is Kitab, which means “A Book”. Therefore Prophet Muhammad was not reader/writer only of Holy Scripture but also ANY book (A book). Ibn Kathir writes on this verse:

“(Neither did you read any book before it (this Qur’an) nor did you write any book with your right hand. ) meaning, `you lived among your people for a long time before you brought this Qur’an. During this time you never read any book or wrote anything. Your people, as well as others all know that you are an unlettered man who does not read or write.’ This is how he was also described in the previous Scriptures, as Allah says:

[الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِىَّ الأُمِّىَّ الَّذِى يَجِدُونَهُ مَكْتُوبًا عِندَهُمْ فِى التَّوْرَاةِ وَالإِنجِيلِ يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَـهُمْ عَنِ الْمُنْكَرِ]

(Those who follow the Messenger, the Prophet, the unlettered about whom they find written with them in the Tawrah and the Injil, — he commands them with good; and forbids them from evil.) (7:157) This is how the Messenger of Allah will remain until the Day of Resurrection, unable to write even one line or one letter. He used to have scribes who would write down the revelation for him, or would write letters from him to be sent to different places. Allah’s saying:

[إِذاً لاَّرْتَـبَ الْمُبْطِلُونَ]

(In that case, indeed, the followers of falsehood might have doubted.) means, `if you had been literate, some ignorant people would have doubted you. They would have said that you learned this from Books inherited from the Prophets which came before.’ Indeed, they did say that, even though they knew that he was unlettered and could not read or write.”

Hence the word Ummi means someone who is illiterate, someone who cannot read nor write. It does not only refer to someone who does not know the Holy Scripture, that would be incorrect understanding of the word Ummi. In addition word “therefore” or “fawawlul” (فويل )does not mean the verse must be a continuation on the same topic, meaning the term does not mean the verse 2:79 must be referring to those in 2:78 as same words are used in 52:11 and 107:4 and the same topic is not being directly discussed.

Verses 2:78 and 2:79 speak of two categories of people (Ibn Kathir states the same in the tafsir of 2:79) with unequal amount of wickedness. 2:78 speaks of those who do not know their holy book but their corrupt desires and they do nothing but corruption. This could indeed refer to many people even of our time. The following verse 2:79 speaks of those who actually corrupted the scripture and said that is from God to fulfil their desires. One must accept this interpretation that 2:78 and 2:79 is referring to two different kinds of people, one who could read and write (those in 2:79) and the other who can’t (as in 2:78). If not then we have to re-interpret the word “illiterate” and conclude that it refers to those people who can read and write but they are illiterate in a sense that they are illiterate of the truth of the book. Whichever logical interpretation we take, it affirms that Quran states that the Bible is corrupted, as long as the correct meaning of the word Ummi is kept in mind.

Current Bible is not the Torah/Injeel
Verse 7:157 states:

“Those who follow the messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He releases them from their heavy burdens and from the yokes that are upon them. So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper.” (YUSUF ALI Translation, Quran 7:157)

7:157 الذين يتبعون الرسول النبي الامي الذي يجدونه مكتوبا عندهم في التوراة والانجيل يامرهم بالمعروف وينهاهم عن المنكر ويحل لهم الطيبات ويحرم عليهم الخبائث ويضع عنهم اصرهم والاغلال التي كانت عليهم فالذين امنوا به وعزروه ونصروه واتبعوا النور الذي انزل معه اولئك هم المفلحون

The arabic text makes use of word Al Nabi & Al Rasool (الرسول & النبي), these together makes it evident that the reference is to a True Prophet. As by definition Nabi is someone who received the revelation from Allah (SOURCE: http://www.usc.edu/dept/MSA/reference/glossary/term.NABI.html ). The verse is quite explicit in stating that the Illiterate, True Prophet is mentioned in the Tawrat (Torah) and the Injeel (Gospel).

That illeterate Prophet is Prophet Muhammed, this is a Title given to the Prophet, as Quran states in the following verse, 7:158:

Say (O Muhammad): O mankind! Lo! I am the messenger of Allah to you all – (the messenger of) Him unto Whom belongeth the Sovereignty of the heavens and the earth. There is no Allah save Him. He quickeneth and He giveth death. So believe in Allah and His messenger, the Prophet who can neither read nor write, who believeth in Allah and in His Words, and follow him that haply ye may be led aright. (PICKTHAL Translation, Quran 7:158)

PICKTHAL translated the word Al-Ummi (الامي) as “who can neither read nor write” instead of “unlettered”. As Quran states Prophet Muhammed is given the title Al-Ummi, which can be cross-referenced with the previous verse 7:157.

Therefore 7:157 is stating that we find a mention of a true prophet, Prophet Muhammed, in the Injeel and Tawrat. However, no Christian or Jew will ever admit that Prophet Muhammed is prophesied in the Bible. If it’s true that Tawrat/Injeel mentions of Prophet Muhammed and it’s also true that Old Trstament and New Testament don’t then it must logically follow that Tawrat/Injeel is not the books in the Bible.

So those who state Quran acknowledges the Bible must either accept that Prophet Muhammed is mentioned in the Bible as a true Prophet or they must accept that Towrat/Injeel the Quran speaks of is not the books in the Bible and are at least in a corrupted form. Latter is the belief of Muslims. First option would result in them becoming a Muslim and thus believing in Quran anyway.

Some individuals would try to reconcile by stating that Muhammed is mentioned in the Bible but as a false prophet, such as when Jesus is referring to false prophets. However, that explanation is contrary to the Quran text as well as to the verse itself. The verse explicitly not only makes a mention of a Rasool (prophet) but also Nabi (one who received revelation from God). Therefore the verse itself emphasises that by using Nabi and Rasool together that it is in reference to a true prophet. Also the verse in examination states “So it is those who believe in him, honour him, help him, and follow the light which is sent down with him,- it is they who will prosper”. Only when a true prophet is followed can one reach prosperity, following a false prophet would result in destruction. However, the verse talks of prosperity thus making it clear that the Ummi Prophet (Prophet Muhammed) must be a true prophet.

Hence, part of the requirement becomes that the Prophet that is to be found in true Injeel (Gospel) is a TRUE prophet, who is Prophet Muhammed. So those who state Quran acknowledges the Bible must either accept that Prophet Muhammed is mentioned in the Bible as a true Prophet or they must accept that Towart/Injeel Quran speaks of is not the books in the Bible and are at least in a corrupted form

Another objection which would be posted is to raise the significance of the word “with them” or arabic “Inda hum”. They would raise objection that Quran must therefore be in reference to the current Bible since that is the book which is with them. However, this objection can be resolved by examining the context of the verses before and after 7:157. The context is related to Prophets of the past, the story of Moses and Bani Israel (Race for Moses and Jesus) starts from 7.103 and continues onto 7:166. Therefore, in their own scripture here would refer to the people of Bani Israel who were given the true Tawrat and Injeel. The verse would be in reference to descendent of Bani Israel, whom they find in their scripture Tawrat and Injeel. The context was of the verses is of Bani Israel who were the true followers of the Prophets.

Based on this verse, those who believe Bible is Injeel/Tawrat must either accept that Prophet Muhammed is mentioned in the Bible as a Nabi (True Prophet) or that Injeel/Tawrat is not the Bible.

Muslims don’t have to believe in Bible
Sahih Bukhari Volume 6, Book 60, Number 12 states:

Narrated Abu Huraira:
The people of the Scripture (Jews) used to recite the Torah in Hebrew and they used to explain it in Arabic to the Muslims. On that Allah’s Apostle said, “Do not believe the people of the Scripture or disbelieve them, but say:– “We believe in Allah and what is revealed to us.” (2.136)

As Prophet states we are to believe in what is revealed to us, Prophet does not say merely “believe in them (jews)”, thus indicating that muslims are not obliged to believe in the Bible. Prophet said we believe in what is revealed to us, Quran states to believe in Tawrat (original), therefore we believe in that entirely. However, we do no believe in the current bible therefore prophet did not explicitly stated “believe in them (jews)” when asked about Torah reading. In another narration it is stated that Prophet Muhammed stated, “We believe in Allah and whatever is revealed to us, and whatever is revealed to you”. When prophet said we believe in whatever is revealed to us it negates the belief in current bible, and since it goes contrary to it.

Some missionaries try to reconcile and state that Prophet said that due to Jews reading the Torah in Hebrew, therefore allowing them the chance to edit the meanings. However, not only do we find no evidence for this interpretation we also find logical and historical flaws in this understanding. Let us not forget, those people did not know the content of Torah therefore were ignorant of what was in it. Thus even if the torah was read to them in Arabic, the possibility of changing the meaning would still exist. Hence it would matter not as to whether the book was in Hebrew or Arabic, since Jews can achieve their goal anyway. Furthermore, we know that many Jews, including Rabbis, reverted to Islam, therefore were fluent in Hebrew. One learned person of Torah at Prophet’s time is Abdullah bin Salam, therefore the sayings of Jews could be confirmed with such people even when they spoke in Hebrew, naturally one of the Sahabah (companion of the Prophet) could be accompanied by someone who was a Jew and is now a muslim and spoke Hebrew.

Did the Old Testament even existed in the Prophet’s time in Arabic? Hastings Dictionary of the Bible attributes the first arabic translation of the Bible to the tenth century, (Hastings, James. Dictionary of the Bible. p. 105). Meanwhile, Encyclopedia Judaica attributes the frst arabic translation of the OT either to Hunayn Ibn Ishaq (800-873CE) or to Saadiah b. Joseph Gaon (882-942CE), (Encyclopedia Judaica, vol. 4, p. 863).

In addition Wegner, Paul D. states in his book The Journey from Texts to Translations, “The Scriptures do not seem to have been extant in an Arabic version before the time of Muhammad (570-632), who knew the gospel story only in oral form, and mainly from Syriac sources. These Syriac sources were marked by Docetism (believed that Jesus had only a divine nature and only appeared to be incarnate – they thought the material world and thus one’s body was inherently evil)…” (Wegner, Paul D. The Journey from Texts to Translations. 1999. Grand Rapids: Baker Books. p. 250)

Therefore it gives rise to a possibility that Jews could only have read the Torah in Hebrew. There is no evidence that Prophet’s refusal to accept OT was ONLY due to them reading in hebrew. Since Prophet prohibited the belief in OT in Hebrew (orignal) why ought he to prescribe it in the translation (arabic)?

Another rebuttal brought forwards to this is a hadith in Sunan Abu Dawud, Book 38 (Kitab al Hudud, i.e. Prescribed Punishments), Number 4434:

“Narrated Abdullah Ibn Umar:

A group of Jews came and invited the Apostle of Allah (peace_be_upon_him) to Quff. So he visited them in their school.

They said: AbulQasim, one of our men has committed fornication with a woman; so pronounce judgment upon them. They placed a cushion for the Apostle of Allah (peace_be_upon_him) who sat on it and said: Bring the Torah. It was then brought. He then withdrew the cushion from beneath him and placed the Torah on it saying: I believed in thee and in Him Who revealed thee.

He then said: Bring me one who is learned among you. Then a young man was brought. The transmitter then mentioned the rest of the tradition of stoning similar to the one transmitted by Malik from Nafi'(No. 4431).” (Sunan Abu Dawud, Book 38, Number 4434)

It must be noted that the hadith is referring to FORNICATION. Other similar hadiths are also in reference to fornication and adultery. Islamic and Jewish law on adultery and fornication is very similar, both religions condemns these things. Therefore when Prophet said he “believe in thee and in him who revealed thee” he could have been referring to he believes in what torah has to say on the topic of fornication and adultery and thus punishment in the torah was the one which was prescribed to the Jews for committing adultery or fornication.

It must be noted that the hadith in Sahih Bukhari Volume 6, Book 60, Number 12 is general and is not referring to a specific context and the prophet stated “We believe in Allah and what is revealed to us”. However Sunan Abu Dawud, Book 38, Number 4434 is not general and is related to a context of fornication.

dan _1988 ( http://www.towardsislam.com for more of his articles)

The following part is written by AK47_Mujahideen:

Corrupting the Context and the Meaning
“Allah made a covenant of old with the Children of Israel and We raised among them twelve chieftains, and Allah said: Lo! I am with you. If ye establish worship and pay the poor-due, and believe in My messengers and support them, and lend unto Allah a kindly loan, surely I shall remit your sins, and surely I shall bring you into Gardens underneath which rivers flow. Whoso among you disbelieveth after this will go astray from a plain road. And because of their breaking their covenant, We have cursed them and made hard their hearts. They change words from their context and forget a part of that whereof they were admonished. Thou wilt not cease to discover treachery from all save a few of them. But bear with them and pardon them. Lo! Allah loveth the kindly. And with those who say: ‘Lo! we are Christians,’ We made a covenant, but they forgot a part of that whereof they were admonished. Therefore We have stirred up enmity and hatred among them till the Day of Resurrection, when Allah will inform them of their handiwork. O People of the Scripture! Now hath Our messenger come unto you, expounding unto you much of that which ye used to hide in the Scripture, and forgiving much. Now hath come unto you light from Allah and plain Scripture,” S. 5:12-15 Pickthall
There were people in the People of the Book who were good people, but however, there were some who just wanted to cause fitnah and alter the text. Here is Ibn Kathir’s commentary: (Tafsir Ibn Kathir: Commentary of Surah Al Ma’idah 5:13; Breaking the Covenant)
[يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ]
(They change the words from their (right) places…) Since their comprehension became corrupt, they behaved treacherously with Allah’s Ayat, altering His Book from its apparent meanings which He sent down, and distorting its indications. They attributed to Allah what He did not say, and we seek refuge with Allah from such behavior.
[وَنَسُواْ حَظَّا مِّمَّا ذُكِرُواْ بِهِ]
(and have abandoned a good part of the Message that was sent to them.) by not implementing it and by ignoring it.

It’s clear from that “change words from their context” does mean altering the Book.

Did the Sahabah really believe in the Bible?
Missionaries love to quote a little portion of Ibn Kathir’s commentary to try to deceive the reader into thinking that the Sahabi believed in the Bible without quoting further on what Ibn Kathir had to say.
Here is one example:
Al-Bukhari reported that Ibn `Abbas said that the Ayah means they alter and add although none among Allah’s creation can remove the Words of Allah from His Books, they alter and distort their apparent meanings. Wahb bin Munabbih said, “The Tawrah and the Injil remain as Allah revealed them, and no letter in them was removed. However, the people misguide others by addition and false interpretation, relying on books that they wrote themselves. (Tafsir of Qur’an by Ibn Kathir; Exegesis on Surah 2:79 http://tafsir.com/default.asp?sid=3&tid=8586)

Sami Zaatari wrote a response to this in his rebuttal to Anis Shorrosh:
(who distort the Book with their tongues,) means, “They alter them (Allah’s Words).”
Al-Bukhari reported that Ibn `Abbas said that the Ayah means they alter and add although none among Allah’s creation can remove the Words of Allah from His Books, they alter and distort their apparent meanings. Wahb bin Munabbih said, “The Tawrah and the Injil remain as Allah revealed them, and no letter in them was removed. However, the people misguide others by addition and false interpretation, relying on books that they wrote themselves. Then,
[æóíóÞõæáõæäó åõæó ãöäú ÚöäÏö Çááøóåö æóãóÇ åõæó ãöäú ÚöäÏö Çááøóåö]
(they say: “This is from Allah,” but it is not from Allah;)
As for Allah’s Books, they are still preserved and cannot be changed.” Ibn Abi Hatim recorded this statement. However, if Wahb meant the books that are currently in the hands of the People of the Book, then we should state that there is no doubt that they altered, distorted, added to and deleted from them. For instance, the Arabic versions of these books contain tremendous error, many additions and deletions and enormous misinterpretation. Those who rendered these translations have incorrect comprehension in most, rather, all of these translations. If Wahb meant the Books of Allah that He has with Him, then indeed, these Books are preserved and were never changed.
Christians always love to quote a small part of this section in which it says:
Al-Bukhari reported that Ibn `Abbas said that the Ayah means they alter and add although none among Allah’s creation can remove the Words of Allah from His Books
They always quote that part but never the rest, why don’t they ever quote the rest? The fact is this statement that non can change Allah’s words in his books is referring to the ORIGINALS. The Originals! However so they can make copies and write books with their own hands and ADD things to it, this is not the OIRIGINAL book but their own invention with their hands. Note what the tafsir says:
However, the people misguide others by addition and false interpretation, relying on books that they wrote themselves

So they made their own books up, they copied a lot from the ORIGINAL book and with that they added their own interpretation and lies! Non can corrupt Allah’s original books, they can make copies and write with their own hands, that’s how the corruption occurs. The tafsir then summarizes the Muslim position back then and now when it states:

However, if Wahb meant the books that are currently in the hands of the People of the Book, then we should state that there is no doubt that they altered, distorted, added to and deleted from them. For instance, the Arabic versions of these books contain tremendous error, many additions and deletions and enormous misinterpretation

How more obvious does it get???????? This shows that the Muslims back then did view the Bible as corrupt, and gave an example of the arabic Bible to show how corrupt it is, they were not limiting the corruption to the arabic text only, they were referring to the Bible as a whole. So this summarizes the Muslim position. The ORIGINAL BOOKS which Allah sent cannot be corrupted, THE ORIGINAL ONES in the hands of Jesus and Moses. However so people could make copies, they could copy it down and with that they could write their own lies to it which is what they did.
The Muslims must believe in the previous scriptures (Tawrat, Zabur, Injeel), The Qur’an says the God’s words cannot be changed, therefore…. The Muslims have to believe in the Bible?
Answer is no. You can refer to Munir Munshey’s rebuttal to Khaled regarding this subject. ()

Are we really supposed to follow the previous scripture?
“If thou wert in doubt as to what We have revealed unto thee, then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in no wise of those in doubt.” S. 10:94

Now then, for that (reason), call (them to the Faith), and stand steadfast as thou art commanded, nor follow thou their vain desires; but say: “I believe in whatever Book Allah has sent down; and I am commanded to judge justly between you. Allah is our Lord and your Lord: for us (is the responsibility for) our deeds, and for you for your deeds. There is no contention between us and you. Allah will bring us together, and to Him is (our) final goal. S. 42:15

Those are they unto whom We gave the Scripture and command and prophethood. But if these disbelieve therein, then indeed We shall entrust it to a people who will not be disbelievers therein. Those are they whom Allah guideth, SO FOLLOW THEIR GUIDANCE. Say (O Muhammad, unto mankind): I ask of you no fee for it. Lo! it is naught but a Reminder to (His) creatures. S. 6:89-90

Those verses is not commanding us to follow the previous scripture. These verses only refer to the Prophet. It’s really clear from the verses itself, and there are many verses from the Qur’an that only refer to the Prophet.
Here is qurtubi’s tafsir on this [Thanks to Abu Hamzeh on paltalk]
ÍÏËäÇ ãÍãÏ Èä ÚÈÏ ÇáÃÚáì, ÞÇá: ÍÏËäÇ ãÍãÏ Èä ËæÑ, Úä ãÚãÑ, Úä ÞÊÇÏÉ: ÝÅäú ßõäúÊó Ýöí Ôóßø ãöãøÇ ÃäúÒóáúäÇ Åáóíúßó ÝÇÓúÆóáö ÇáøÐöíäó íóÞúÑóÁõæäó ÇáßÊÇÈó ãöäú ÞóÈúáößó ÞÇá: ÈáÛäÇ Ãä ÑÓæá Çááå Õáì Çááå Úáíå æÓáã ÞÇá: «áÇ ÃÔõßø æáÇ ÃÓÃóáõ».
Jalalayn
{ فَإِن كُنتَ فِي شَكٍّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَاسْأَلِ ?لَّذِينَ يَقْرَءُونَ ?لْكِتَابَ مِن قَبْلِكَ لَقَدْ جَآءَكَ ?لْحَقُّ مِن رَّبِّكَ فَلاَ تَكُونَنَّ مِنَ ?لْمُمْتَرِينَ }

So, if you, O Muhammad (s), are in doubt concerning what We have revealed to you, of stories – hypothetically speaking – then question those who read the Scripture, the Torah, before you, for it is confirmed [therein] with them and they can inform you of its truth. The Prophet (s) said, ‘I have no doubt, nor will I question’. Verily the Truth from your Lord has come to you; so do not be of the waverers, [of] those who have doubts about it.
I think this refutes the argument.

Jesus was taught the Torah by Allah!
“He said: ‘Even so: Allah (God) createth what He willeth: when He hath decreed a matter He but sayth o it ‘Be,’ and it is! And Allah (God) will teach him the Book and Wisdom, the Torah (Law) and the Gospel,” (3:47-48).
This whole business about Jesus has memorised the Torah doesn’t mean the Torah at the time was uncurrupt. Allah taught him the Torah.

Here is a speach by Yahya Ibrahim called Jesus was saved by Allah from the cross:
From about 8:00 through the lecture–
Isa ibn Maryam was born and had the ability to read and write. And we gave you wisdom, and the wasted stories from the Jews and Christians . And he would teach them their books. At the Age of 5 he was old .– the Torah-and we gave you the Torah… He was born having memorised the whole Torah as a sign to mankind…. THIS IS A PROPHET FROM ALLAH! And we revealed to you the Gospel so you will correct from the misguidance that has entered into the books of the Jews. And now Allah described the blessing that he gave him physically… And we gave you the ability with our permission.

Does Quran Promote Killing of Innocent especially non-muslims? How do you explain 9:5, 8:12, 2:191, 4:88 and many others?

It is amazing to see how many non-muslims would blindly post the verses from Quran, without even reading from ‘appropriate’ and well-know translations. Needless to say they hardly ever know the context. In this article we will be examining commonly quoted verses on the topic of violence and refuting them. This article is divided in 3 parts:
1) Refuting commonly quoted verses on the topic of violence
2) Exposing the hypocrisy of Jews and Christians
3) Providing accurate picture of Islam

1)Refuting commonly quoted verses on the topic of violence
9:5
Islam-critics only post 9:5:
“Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful.” (PICKTHAL Translation, Quran 9:5)

Let’s read the verse in context 9:1-9:5:
Freedom from obligation (is proclaimed) from Allah and His messenger toward those of the idolaters with whom ye made a treaty. Travel freely in the land four months, and know that ye cannot escape Allah and that Allah will confound the disbelievers (in His Guidance). And a proclamation from Allah and His messenger to all men on the day of the Greater Pilgrimage that Allah is free from obligation to the idolaters, and (so is) His messenger. So, if ye repent, it will be better for you; but if ye are averse, then know that ye cannot escape Allah. Give tidings (O Muhammad) of a painful doom to those who disbelieve, Excepting those of the idolaters with whom ye (Muslims) have a treaty, and who have since abated nothing of your right nor have supported anyone against you. (As for these), fulfil their treaty to them till their term. Lo! Allah loveth those who keep their duty (unto Him). Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor-due, then leave their way free. Lo! Allah is Forgiving, Merciful. (PICKTHAL Translation, Quran 9:1-5)

This verses is always quoted out of context, they never post 9:6 or from 9:1 to 9:6. If we read from start it states that there was a treaty, which the Pagans of Arab broke. Thus Allah gave them 4 months as 9:2 states in order to amend the treaty. Verse 9:4 states that the punishment prescribed in 9:5 is ONLY to those who broke the treaty and NOT to those who abided by the treaty. Therefore the context of 9:5 is of war with the pagan Arabs who broke the treaty yet refused to amend it in 4 months.

Naturally, in war violence is expected. If a war is declared between Country A and Country B, because country B broke the treaty and refused to amend, then if president of country A states “wherever you find soldiers of Country B, you kill them and besiege them”, no one would truly find much wrong in that statement.

Killing in war is nothing peculiar, and there is yet to be a war where soldiers hugged and kissed each other. In additions, Dr. Zakir Naik writes in his book “Replies to the most common questions asked by non-muslims“:

“4. Verse 9:5 quoted to boost morale of Muslims during battle
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.”

Islam-critics remain shy of posting the next verse, 9:6, as it contains the answer to their deception:

“And if anyone of the idolaters seeketh thy protection (O Muhammad), then protect him so that he may hear the Word of Allah, and afterward convey him to his place of safety. That is because they are a folk who know not. (PICKTHAL Translation, Quran 9:6)

Quran does not only say that you release those who seek protection but it goes even further and states to protect them! 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?

Hence even in war Quran promotes peace.

2:191
Islam-critics usually apply “cut and choose” approach with regards to this verse. They only quote: “And slay them wherever ye catch them…” (2:191). However, let us be brave enough to read the whole passage in context from 2:190-195:

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. And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good. (YUSUF ALI, Quran 2:190-195)

The verse clearly states to fight those who fight you, yet do not transgress limits. In so sense therefore does it promote killing of innocent but allows self-defence. It further goes on to state “And fight them on until there is no more tumult or oppression, and there prevail justice” and “if they cease, let there be no hostility except to those who practice oppression”. Hence, once again when the whole context is examined the verses does not promote killing of innocent in anyway.

Abdul Majid Daryabadi (Finlay, Greece Under the Romans, pp. 367-368) writes on verse 2:190:
“…Violating the truce they themselves had signed. The Muslims, after having borne untold persecution with almost superhuman fortitude for years and years at the hands of the pagans of Makkah, are now for the first time enjoined to take to reprisals. ‘For a full thirteen years the Muslims were subjected to relentless persecution in Mecca. The Prophet and his followers fled for life to Medina, but the enemy would not leave them alone in their refuge. They came to attack them within a year, and the first three battles were fought in the very locality which will whether the Prophet was an assailant or defendant’ (Headley, The Original Church of Jesus Christ and Islam, p. 155). The Makkans had signed a truce and were the first to break it…”

Once again when the whole context is examined the verses does not promote killing of innocents, whether muslims or non-muslims in anyway, but only self-defence.

4:89
Verse says:
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)

Once again the context is ignored, they don’t quote previous and next verses.

They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, 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 Allah 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 Allah 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. (YUSUF ALI Translation, Quran 4:89-91)

When we read it in context, verse 4:89 is NOT to 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.” This verse is only referring to those “withdraw not from you nor give you (guarantees) of peace besides restraining their hands”.

Dr. Muzammil H. Siddiqi says with regards to this verse:

“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.”

Therefore, it is clear that the verse only allows self-defence against those who “withdraw not from you nor give you (guarantees) of peace besides restraining their hands”. Naturally, it would be necessary for the enemies to withdraw and make peace in order to achieve peace. Verse is not referring to “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”.

In “…withdraw not from you nor give you (guarantees) of peace besides restraining their hands”, it is obviously necessary to give guarantees of peace or form a treaty in addition to stop fighting. Otherwise, anyone can pretend to be “restraining their hands” when they are weak, and when they are strong again they come back and attack again. Thus to make it official Quran says to give you (guarantees) of peace, and not act as two-faced.

4:95
We have already discussed 4:89, now lets look at 4:95. Common translation amongst the critics of this verse (poorly translated) is:

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.

Now let’s examine this verse in the light of another common translation:

O ye who believe! When ye go forth (to fight) in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: “Thou art not a believer,” seeking the chance profits of this life (so that ye may despoil him). With Allah are plenteous spoils. Even thus (as he now is) were ye before; but Allah hath since then been gracious unto you. Therefore take care to discriminate. Allah is ever Informed of what ye do. Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary; (PICKTHAL Translation, Quran 4:94-95)

The verse is stating One who strive in the path of God with lives and wealth are not equal to those who do not, which is logical. Accurate translations make no mention of “Jihadists” and killing as poor translations indicate. Once again, critics take advantage of inaccurate translations. Also 4:94 prevents killing of innocents as it says “…be careful to discriminate, and say not unto one who offereth you peace: “Thou art not a believer,” seeking the chance profits of this life…”

47:4
If read with good translation and historical context in mind, no significant complaint can be found about 47:4. However, some non-muslims insist on using a very poor translation of Quran with additions. One such translation reads:

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 .

However, almost all of the major translations are contrary to the above translation. Yusuf Ali’s translation reads:

Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been Allah’s Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost. (Yusuf Ali Translation, Quran 47:4)

Further translations can be checked out here. Nowhere does the accurate translations make any mention of 1)”killing and wounding” 2) “Thus are you commanded by God to continue carrying out Jihad against the unbelieving infidels until they submit to Islam”, those are additions of the translator’s and are not to be found in Quran.

According to Professor Shahul Hameed (http://www.islamonline.net/askaboutislam/display.asp?hquestionID=8922), historical context of this verse is Battle of Badr. He writes:

“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.”

Once again, the context is of war here and therefore killing of innocent people is not prescribed. Naturally, in war people would be expected to fight and kill, therefore “smite at their necks” is only natural.

33:23
Another poor translation of this verse commonly seen reads:
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.

More accurate and common translation reads:
Among the Believers are men who have been true to their covenant with Allah: of them some have completed their vow (to the extreme), and some (still) wait: but they have never changed (their determination) in the least: (YUSUF ALI Translation, Quran 33.23)

Critics have included “fighting and dying”, “prepared for death in battle” and their own interpretation to the verse. 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:
([they] have been true to their covenant with Allah; of them some have fulfilled their Nahbah;) 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)”

It is clear, when read in proper translation, that the verse does not promote killing of innocents at all.

2:217-218
Verse states:
They ask thee concerning fighting in the Prohibited Month. Say: “Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members.” Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein. Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah,- they have the hope of the Mercy of Allah: And Allah is Oft-forgiving, Most Merciful. (YUSUF ALI Translation, Quran 2:217-218)

The context of these verses refers to an expedition of a group of the companions of Prophet Muhammad (peace be upon him), under the lead of Abdullah bin Jahsh Asadi. The companions recognized a caravan from the Quraysh. Since the Quraysh had openly declared war on the Muslims and had persecuted them to the extent that they drove them out of their homes, and stole their property, the companions present, felt that they could retaliate. They killed one man of from the caravan, and took two as prisoners. When they returned to Madinah, the Prophet Muhammad disapproved of their attack during the Holy Month. But God revealed this verse as a reminder to the Muslims that while killing in the Holy Month was bad, persecution and expelling people from their homes because of their faith is far worse. So the verses make it very clear that in the face of the terrorist attacks of the polytheists, the Muslims should be brave and steadfast and turn to God for help rather than giving in and leaving the truth.

Shaykh Safiur Rahman Al-Mubarakpuri (Al-Mubarakpuri, Ar-Raheeq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 205-206)writes on verse 2:217:

The Words of Allah were quite clear and said that the tumult created by the polytheists was groundless. The sacred inviolable sanctities repeatedly violated in the long process of fighting Islam and persecuting its adherents. The wealth of the Muslims as well as their homes had already been violated and their Prophet s.a.w.s. had been the target of repeated attempts on his life…Shortly afterwards, the two captives were released and blood money (compensation) was given to the killed man’s father. (fn. For details see Zad Al-Ma’ad, 2/83-85; Ibn Hisham, 1/605; Rahmat-ul-lil’alameen, 1/115. 2/468.) (Al-Mubarakpuri, Ar-Raheeq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 205-206, emphasis added)

2:244
2:244 Fight in God’s Cause, and know that God hears and knows all. (PICKTHAL Translation, Quran 2:244)

Verse 2:244 is informing us not to transgress limits and Allah “hears and knows all”, also fight in God’s cause which could be in reference to several things including liberation of the oppressed, meaning the helpless men and women who are yearning and praying for freedom as well as striving for all that which is good as well as doing Dawah in an appropriate manner. This does NOT refer to fighting and killing innocents. As Quran says:

Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. (PICKTHAL Translation, Quran 2:190)

4:76
Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil’s strategy is ever weak. (PICKTHAL Translation, Quran 4:76)

Now, let’s read the verse in textual context:
Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward. How should ye not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from thy presence some protecting friend! Oh, give us from Thy presence some defender! Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil’s strategy is ever weak. (PICKTHAL Translation, Quran 4:74-76)

Verse 4:76 is specific to those who have been oppressed. In order to help those who cannot help themselves is indeed a great deed and to shun away tyranny and help those who are weak and oppressed. Islam-critics seek to present a view of violence and hate on behalf of Quran, however, when the verse is examined carefully in a correct context, their deceit is clearly exposed.

Dr. Maher Hathout (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.50) comments on verse 4:76 by saying:
This verse is related to the two preceding verses (see 4:74-75) where it was stated that those who fight for God’s cause would be rewarded whether they are victorious or slain. Fighting for God’s cause includes the liberation of the oppressed, meaning the helpless men and women who are yearning and praying for freedom. The believers fight for God’s cause, and the disbelievers fight for the sake of their idols. An idol may be taken conceptually. For example, evil or greed may figuratively be construed as idols. The believers should put all their trust in God the Almighty and Powerful and fear not the disbelievers and their evil plans. Evil plans are always inferior to goodness. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.50)

5:33
Verse states:
The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter (YUSUF ALI Translation, Quran 5:34)

The verse before and after 5:33 is not usually quoted, as 5:32 prohibits murder and 5:34 encourages forgiveness.

On that account: We ordained for the Children of Israel that 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. Then although there came to them Our messengers with clear signs, yet, even after that, many of them continued to commit excesses in the land. The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful. (YUSUF ALI Translation, Quran 5:32-34)

The verse mentions “The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land ” is either execution, OR crucifixion, OR the cutting off of hands and feet from opposite sides, OR exile from the land. This is the punishment for waging war against the Prophet of God and spreading corruption. Four kinds of punishment are mentioned based upon the gravity of the crime. As Muhammad F. Malik writes in his translation of this verse:

The punishment for those who wage war against Allah and His Rasool and strive to create mischief in the land is death or crucifixion or the cutting off their hands and feet from opposite sides or exile from the land (based on the gravity of their offence)… (Malik, Al-Qur’an: Guidance for Mankind)

Therefore stealing may not result in execution but cutting of hand. Similarly, killing an innocent person may not result in exile from the land but execution. Verses 5:32 and 5:34 must also be taken in consideration, which condemns killing of innocent and takes into account repentance.

9:29
Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued. (YUSUF ALI Translation, Quran 9:29)

This verse is referring to the Islamic Concept called “Jizya”, which Shaikh Sayed Sabiq in the Fiqh Alsunna (a commonly used source of fiqh[rulings (Fatwa) of Muslim Islamic jurists]), describes as “the underlying root of the word jizya is jaza, and defines it as “A sum of money to be put on anyone who enters the themah (protection and the treaty of the Muslims) from the people of the book“.

It is usually portrayed by certain critics that jizya is a mechanism for discriminating non-muslims in an Islamic-society. This is a common misconception; jizya is a political method dealing with finance.

One of the main pillars of Islam is called Zakat (Muslims whose wealth is above a certain limit must pay a percentage of it (in most cases 2.5%) to the poor and needy). Islam does not “force” upon non-muslims to follow one of it’s main pillar. This certainly quietens some critics who would otherwise be accusing Islam of imposing itself on them. Just like in a non-muslim society muslims pay tax, likewise non-muslims are obliged to pay certain percentage of their money to the Islamic State. It is quite hypocritical of non-muslims to criticize Jizya, whilst, in non-muslims countries muslims have to pay tax. If tax is justified then so should jizya be.

Regarding the amount of jizya Shaykh Abu’l-Hasan Al-Mawardi (d. 1058CE) writes in his book Al-Mawardi, al-Ahkam as-Sultaniyyah, Ta-Ha Publishers Ltd. 1996, pp. 209-210:

“The fuqaha (Jurists) differ as to the amount of the Jizya. 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. 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. 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.”

In conclusion, this verse refers to non-muslim who doesn’t pay poll-tax in Islamic State and thus do not contribute to the financial needs of the territory. It is generally agreed by the four major Jurists that jizya money is based upon one’s income. We ought also not forget that muslims are also obliged to pay Zakat.

Some critics try to pose the conception that the verse ought to be translated as “Kill those who believe…” instead of “Fight those who believe…” They claim since the verse uses the arabic word Qateloo, which comes from the root word Qaatil. However, there is derivitive field in arabic, when prefix and suffix are added, it determines the defination of verse in context. If it meant to say kill, verse would have said uqtulo or Uqtul.

According to the Ectaco English-Arabic Online Dictionary ( http://www-old.ectaco.com), in arabic words for “Fight” are:

N مقاومة, شجار, مباراة في المِكمة, صراع, وغى, عراك, مناوشة, كفاح, نضال, مِكمة,
V حارب, قاتل, تقاتل, تبارز, كافح, ناضل, ِكم, خاض معركة, قاومThat is taken from: http://www-old.ectaco.com/online/diction.php3?lang=3&q=1&refid=316&rfr_id=1&rqt_id=18192843&pagelang=23&word=fight&direction=1&x=0&y=0
Note: As the dictionary testifies one of the word for Fight is Qaatil (in a verb). Furthermore, in english, word Qaatil is translated thus:A DEADLY, LETHAL, VITAL, MURDERED, MURDEROUS,
N KILLER, MANSLAYER, MURDERER, ASSASSIN,
V BATTLE, COMBAT, ENGAGE, FIGHT, WARThat is taken from: http://www-old.ectaco.com/online/diction.php3?lang=3&q=5&refid=316&rfr_id=1&rqt_id=18192843&pagelang=23&word=%DE%C7%CA%E1&direction=2&x=29&y=3

So Fight indeed is a correct translation, in a context of a VERB. Also the jizya is only upon livings, dead people cannot pay money. Therefore “kill until they pay jizya” would also have logical contradictions, as killing would cause jizya to be abolished.

8:12-13 and 8:17
Anti-Islam websites quote this verse as:
“I will instill terror into the hearts of the unbelievers. Smite ye above their necks and smite all their finger tips off them. This because they contend against God and his apostle…”

Let’s read verses from 8:12-16:

When thy Lord inspired the angels, (saying): I am with you. So make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite the necks and smite of them each finger. That is because they opposed Allah and His messenger. Whoso opposeth Allah and His messenger, (for him) lo! Allah is severe in punishment. That (is the award), so taste it, and (know) that for disbelievers is the torment of the Fire. O ye who believe! When ye meet those who disbelieve in battle, turn not your backs to them. Whoso on that day turneth his back to them, unless manoeuvring for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey’s end. (PICKTHAL Translation, Quran 8:12-16)

Hence when read in its textual context the verse is referring to smiting in the time of BATTLE. Now let’s read 8:17 which is presented in absence of 8:14-16:

Ye (Muslims) slew them not, but Allah slew them. And thou (Muhammad) threwest not when thou didst throw, but Allah threw, that He might test the believers by a fair test from Him. Lo! Allah is Hearer, Knower. (PICKTHAL Translation, Quran 8:12-16)

Verses 9:12-17 are in the context of Battle Of Badr. Ansar Al-‘Adl (http://www.load-islam.com/C/rebuttals/Misquoted/#16) comments on 8:12-13:
“The historical context is that this verse was revealed at the Battle of Badr, a battle in which the pagans of Makkah traveled over 200 miles to destroy the Muslims of Madinah. The Pagans of Makkah had an army of about 1000 while the Muslims were only 300 followers. The Prophet Muhammad ((peace be upon him)) and his followers had suffered severe persecutions and torture for 13 years in the city of Makkah. Having fled from Makkah to the safety of Madinah, they found that they were once again threatened.”

Al-Mubarakpuri, Ar-Raheeq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 219-220, says:

“When the fierce engagement grew too hot he (Prophet Muhammed) again began to supplicate his Lord saying: “O Allâh! Should this group (of Muslims) be defeated today, You will no longer be worshipped.”…. Immediate was the response from Allâh, Who sent down angels from the heavens for the help and assistance of the Prophet (Peace be upon him) and his companions. The Noble Qur’ân observes:

And recall when your Lord inspired the angels: “Verily, I am with you, so keep firm those who have believed. I will cast terror into the hearts of those who have disbelieved.” [8:12]”

Furthermore, 8:19 says:
(O Qureysh!) If ye sought a judgment, now hath the judgment come unto you. And if ye cease (from persecuting the believers) it will be better for you, but if ye return (to the attack) We also shall return. And your host will avail you naught, however numerous it be, and (know) that Allah is with the believers (in His Guidance). (PICKTHAL Translation, Quran 8:19)

It is obvious from historical and textual context therefore that the verse in no sense promote killing of innocents. Verse 8:19 reaches out a hand of peace towards the Qureysh despite their aggression.

5:51
Translation of PICKTHAL is usually quoted:
O ye who believe! Take not the Jews and the Christians for friends. They are friends one to another. He among you who taketh them for friends is (one) of them. Lo! Allah guideth not wrongdoing folk. (PICKTHAL Translation Quran 5:51)

The arabic word Awliya used in 5:51 is mistranslated by PICKTHAL and other major translators. More accurate translation of the word Awliya would be “Protector” , “allies” or “intimate friends”. Dr. Muzammil Siddiqi says regarding this on http://www.islamonline.net/fatwa/english/FatwaDisplay.asp?hFatwaID=8886 :

“In the verse you quoted, the word “Awliya” is used. It is a plural and its singular is “wali”. The correct translation of the word “”wali”” is not “friend” but it is someone who is very close and intimate. It is also used to mean “guardian, protector, patron, lord and master.”

In addition, according to Ectaco Online Dictionary ( http://www-old.ectaco.com), root word of Awliya (Al-wali الولي) means:

N PROTECTOR

This is taken from: http://www-old.ectaco.com/online/diction.php3?lang=3&q=2&refid=316&rfr_id=3752827&rqt_id=19196640&pagelang=23&word=%C7%E1%E6%E1%ED&direction=2&x=53&y=11

Whilst according to the same dictionary words for friends in arabic are:
N صديق, رفيق, زميل, نصير, الصاحبي عضو من جماعة المهتزين, الرفيق,
V صادق, آزر

This is taken from:
http://www-old.ectaco.com/online/diction.php3?lang=3&q=3&refid=316&rfr_id=3752827&rqt_id=19196640&pagelang=23&word=friend&direction=1&x=39&y=8

Al-Wali and awliya are NOT mentioned in the above list of friends.

However, according to it one of the word for protector in arabic is الولي (the wali):

N الحامي, المدافع, الولي, النصير, الواقية أداة للوقاية من اّذى, الوصي على العرش

This is taken from: http://www-old.ectaco.com/online/diction.php3?lang=3&q=5&refid=316&rfr_id=3752827&rqt_id=19196640&pagelang=23&word=protector&direction=1&x=33&y=12

Allah says that Allah alone is the Auliya (in a sense of a protector):
The likeness of those who take Auliyâ’ (protectors and helpers) other than Allâh is as the likeness of a spider, who builds (for itself) a house, but verily, the frailest (weakest) of houses is the spider’s house; if they but knew. (Al-‘Ankabut 29:41)

Or have they taken (for worship) Auliyâ’ (guardians, supporters, helpers, protectors, etc.) besides Him? But Allâh, He Alone is the Walî (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things. (Ash-Shura 42:9)

The word Auliya is also used as a substitiotion for God/Lord:

Say (O Muhammad SAW): “Who is the Lord of the heavens and the earth?” Say: “(It is) Allâh.” Say: “Have you then taken (for worship) Auliyâ’ (protectors, etc.) other than Him, such as have no power either for benefit or for harm to themselves?” Say: “Is the blind equal to the one who sees? Or darkness equal to light? Or do they assign to Allâh partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them.” Say: “Allâh is the Creator of all things, He is the One, the Irresistible.” (Ra’d 13:16)

Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allâh’s Messengers, ‘Iesa (Jesus), son of Maryam (Mary), etc.] as Auliyâ’ (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allâh Islâmic Monotheism). (Al-Kahf 18:102)

Verily, they can avail you nothing against Allâh (if He wants to punish you). Verily, the Zâlimûn (polytheists, wrong-doers, etc.) are Auliyâ’ (protectors, helpers, etc.) to one another, but Allâh is the Walî (Helper, Protector, etc.) of the Muttaqûn (pious – see V.2:2). (Al-Jathiyah 45:19)

Or have they taken (for worship) Auliyâ’ (guardians, supporters, helpers, protectors, etc.) besides Him? But Allâh, He Alone is the Walî (Protector, etc.). And it is He Who gives life to the dead, and He is Able to do all things. (Ash-Shura 42:9)

Surely, the religion (i.e. the worship and the obedience) is for Allâh only. And those who take Auliyâ’ (protectors and helpers) besides Him (say): “We worship them only that they may bring us near to Allâh.” Verily, Allâh will judge between them concerning that wherein they differ. Truly, Allâh guides not him who is a liar, and a disbeliever. (Az-Zumar 39:3)

9:111
Verses 9:111-112 states:
Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur’an: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme. Those that turn (to Allah) in repentance; that serve Him, and praise Him; that wander in devotion to the cause of Allah,: that bow down and prostrate themselves in prayer; that enjoin good and forbid evil; and observe the limit set by Allah;- (These do rejoice). So proclaim the glad tidings to the Believers. (YUSUF ALI Translation, Quran 9:111-112)

As we read in Quran limits set by Allah are: “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.” (Yusuf Ali Translation, Quran 2:190).

Thus in the light of 2:190 it can be easily understood that the verse teaches self-defence in a form of a physical jihad (striving in the path of Allah). Let us also remember the rest of context of Chapter 9, which we have discussed before in 9:5 and 9:29.

2) Exposing the Hypocrisy of Jews And Christian And Jews
It is quite hypocritical of non-muslims to quote verses from Quran out of context or to mistranslate them. Some non-muslims are under the impression that their holy book does not even speak of self-defence or war! If I am to quote certain verses, I would be blamed of misquoting and taking things out of context, if that act is so disgraceful then why do certain non-muslim persist on misquoting Quran?

Here is a sample of some such verses, these are from KJV unless states otherwise:

“Thus saith the LORD of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt. Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.” (I Samuel 15:2-3)

NOTE: One might ask what crimes have the poor infant, sucking and animals have done?

“And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: Slay utterly old and young, both maids, and little children, and woman: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.” (Ezekiel 9:5-6)

“Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD. Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. But all the women children, that have not known a man by lying with him, keep alive for yourselves.” (Numbers 31:16-18)

“And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.” (Joshua 6:21)

“Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree: And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place.” (Deuteronomy 12:2-3)

“All who would not seek the LORD, the God of Israel, were to be put to death, whether small or great, man or woman.” (From the NIV Bible, 2 Chronicles 15:13)

“Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword. Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.” (Isaiah 13:15-16)

“And he brought out the people that were in it, and cut them with saws, and with harrows of iron, and with axes…” (I Chronicles 20:3)

“And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain.” (Deuteronomy 2:34)

“And we utterly destroyed them, as we did unto Sihon king of Hesbon, utterly destroying the men, women, and children, of every city. But all the cattle, and the spoil of the cities we took for a prey to ourselves.” (Deuteronomy 3:6-7)

“Either three years’ famine; or three months to be destroyed before thy foes, while that the sword of thine enemies overtaketh thee; or else three days the sword of the LORD, even the pestilence, in the land, and the angel of the LORD destroying throughout all the coasts of Israel…” (I Chronicles 21:12)

“And he smote the men of Bethshemesh, because they had looked into the ark of the LORD, even he smote of the people fifty thousand and threescore and ten men: and the people lamented, because the LORD had smitten many of the people with a great slaughter.” (I Samuel 6:19)

“Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the sword.” (Deuteronomy 13:15)

But of the cities of these people, which the LORD thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth: But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee: (Deuteronomy 20:16-17)

“And he brought forth the people that were therein, and put them under saws, and under harrows of iron, and under the axes of iron, and made them pass through the brickkiln: and thus did he unto all the cities of the children of Ammon. So David and all the people returned unto Jerusalem.” (II Samuel 12:31)

“Every one that is found shall be thrust through; and every one that is joined unto them shall fall by the sword. Their children also shall be dashed to pieces before their eyes; their houses shall be spoiled, and their wives ravished.” (Isaiah 13:15-16)

“And we took all his cities at that time, and utterly destroyed the men, and the women, and the little ones, of every city, we left none to remain.” (Deuteronomy 2:34)

“And we utterly destroyed them, as we did unto Sihon king of Hesbon, utterly destroying the men, women, and children, of every city. But all the cattle, and the spoil of the cities we took for a prey to ourselves.” (Deuteronomy 3:6-7)

“Happy shall he be, that taketh and dasheth thy little ones against the stones.” (Psalms 137:9, KJV)

“I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things.” (Isaiah 45:7)

“How blessed will be the one who seizes and dashes your little ones Against the rock.” (Psalms 137:9, New American Bible)

“Samaria shall become desolate; for she hath rebelled against her God: they shall fall by the sword: their infants shall be dashed in pieces, and their women with child shall be ripped up.” (Hosea 13:16)

“a blessing on anyone who seizes your babies and shatters them against a rock!” (Psalms 137:9, Jerusalem Bible)

“The LORD is a man of war: the LORD is his name.” (Exodus 15:3)

If a man happens to meet a virgin who is not pledged to be married and rapes her and they are discovered, he shall pay the girl’s father fifty shekels of silver. He must marry the girl, for he has violated her. He can never divorce her as long as he lives. (From the NIV Bible, Deuteronomy 22:28-29)”

There are many other examples. Now, let’s examine certain quotes of Jesus:

“If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.” (Luke 14:26)

“Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household.” (Matthew 10:34-37)

“I am come to send fire on the earth; and what will I, if it be already kindled?” (Luke 12:49)

“Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.” (Luke 12:51-53)

“But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me.” (Luke 19:27)

“Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one”. (Luke 22:36)

Providing accurate picture of Islam — Quran preaches peace
Unsurprisingly, Islam-critic shy away from posting verses of the Quran, which preaches peace. By bombarding verses out of their context or using dubious translations they seek to give the impression that a book such as Quran leaves no place for peace.

Can muslim and non-muslim co-exist?
One of the common misconception is that Quran teaches that either non-muslim must be forced to become muslim or they must be put to death. They justify themselves by misquoting verses, most of which we have discussed in this article. Now, let’s examine what Quran really says, does Quran allow non-muslim to keep their religion? One whole chapter is dedicated in Quran to this topic called Surah Kafiroon (Chapter THE DISBELIEVERS):

Say: O disbelievers! I worship not that which ye worship; Nor worship ye that which I worship. And I shall not worship that which ye worship. Nor will ye worship that which I worship. Unto you your religion, and unto me my religion. (PICKTHAL Translation, Quran 109:1-6)

The chapter gives crystal-clear evidence of “let and let live”. Quran states “Unto you your religion, and unto me my religion”. Thus no enforcement of religion by sword or otherwise is suggested in Islam. Furthermore, Quran says that there is no compulsion in religion; non-muslims do not have to become muslims against their wishes:

There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower. (PICKTHAL Translation, Quran 2:256)

Does Quran not say kill (innocent) non-believers?
Murder is a grave sin in Islam, Quran says in 5:32:

For that cause We decreed for the Children of Israel that whosoever killeth a human being for other than manslaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one, it shall be as if he had saved the life of all mankind. Our messengers came unto them of old with clear proofs (of Allah’s Sovereignty), but afterwards lo! many of them became prodigals in the earth. (PICKTHAL Translation, Quran 5:32)

As Quran points out killing an innocent being is like killing an entire humanity, which naturally leaves no place for killing innocents. It must be pointed out that Quran states “…whosoever killeth a human being…”, thus referring to a human being and not simply restricted to muslims.

Quran also says:
And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped. (PICKTHAL Translation, Quran 17:33)

Quran emphasises not to slay unjustly!

Does Quran not states to hate non-muslims and treat them unjustly?
This is another common misconception, Quran itself describes how ought a muslim to a treat non-muslims:

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. (PICKTHAL Translation, Quran 60:8)

Quran states to deal KINDLY and JUSTLY with those who don’t fight us. It does not only order muslims “not to live and let live” but to even go a step further in living peacefully and deal with them kindly and justly.

Another verse says:
O ye who believe! Be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that ye deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah. Lo! Allah is Informed of what ye do. Allah hath promised those who believe and do good works: Theirs will be forgiveness and immense reward. (PICKTHAL Translation, Quran 5:8-9)

Allah emphasises not to let hatred of people prevent them from upholding justice.

Does Quran not say to wage war with non-muslims for any reason possible?
Quran states:

To those against whom war is made, permission is given (to fight), because they are wronged;– and verily, Allah is most powerful for their aid;- (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”. Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);- for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will). (YUSUF ALI Translation, Quran 22:39-40)

There are reasons for which permission of war is given is mentioned in the verse as those have been wronged and “expelled from their homes in defiance of right” because they are muslim. Quran also calls upon it’s followers not to transgress limits:

Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. (YUSUF ALI Translation, Quran 2:190)

By invitation2truth

Does Surah Nisa 4:34 Degrades Women? Is It True 4:34 Encourages “Beating”?

Surah Nisa verse 34 (4:34) is a very common verse brought up when discussion of Women in Islam takes place. Yusuf Ali’s translation of the verse reads:

“Men are the protectors and maintainers of women, because Allah has given the one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (the husband’s) absence what Allah would have them guard. As to those women on whose part ye fear disloyalty and ill-conduct, admonish them (first), (Next), refuse to share their beds, (And last) beat them (lightly); but if they return to obedience, seek not against them Means (of annoyance): For Allah is Most High, great (above you all). ” (Quran 4:34, Yusuf Ali’s translation)

It must be pointed out that the overall image this verse portrays is quite incorrect. However, when one examines it in the light of Arabic, the verse becomes rational.

Verse begins with “men are qawwamun over women”; Arabic word qawwamun is mentioned here. The root of the word qawwamun (plural of qawwam), is qama which means “to stand or to make something stand or to establish something”. The characteristic of qawaamun in Quran is characterized by fairness. Thus in 4:134 and 5:8 Quran states:
“O you who believe! Be qawwamin with fairness…”
“O you who believe! Be qawwamin for God as witnesses to fairness…”

Therefore to qawwam over something or someone is to guard, maintain or take care of that something or someone in a proper and fair manner. In this passage Quran glorifies women and tells men to look after them in fair manner.

After mentioning that men are qawwamun over women, the verse goes on to provide the reasons:
1)”Because God has favored some of them more than others”. Although it is not explicitly mentioned whether man or woman are superior, in the context it is probable that men are understood in some way to be favored more than women. But in what ways? The verse does not give any answer. But we can justifiably take the reference to physical strength and energy in which men generally excel women and which enables men to guard women against some of the dangers to which they may be exposed in society and to take care of some of their needs.

2) Second reason for men being qawwamun over women is: “they (i.e. men) spend out of their wealth”. Although Islam permits women to earn money, however duty of ‘breadwinning’ is on man. This means that they will generally be responsible for the economic needs of women and this responsibility also makes them qawwamun.

However, we must NOT conclude that Islam views men superior to female. For this statement does not exclude the possibility that in some other ways women may be favored more than men. Indeed observation shows that women are in general more patient, caring and have a more developed intuition than men. The reference of favour is in reference to Qawwamun.

There is only one criterion, which makes a person more superior in Islam and that is Taqwa (righteousness, those stay away from sins and fear Allah and have piety). Quran says:

“…Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things). ” (49:13)

The fact that man has been favored in some ways more than woman does not automatically make him superior to her. It is only when his taqwa is more than hers that he can from the Qur’anic point of view be considered superior to her. And when a person’s taqwa increases to a worthwhile level the question of his superiority does not interest him, for he or she realizes that all praises are due to God.

Verse continues on to say “As for those women on whose part you fear nushuz…”, the word nushuz literally means “rebellion”. But rebellion against whom and in what sense? We should certainly not think of this in terms the rebellion of the ruled against a ruler in a sultanate or dictatorship and conclude that it consists of the wife disobeying some of the husband’s commands. This is because in verse 4:128 (same Surah), the word nushuz is used too: “If a woman fears nushuz on her husband’s part…” (Surah nisa 4:128). So a wife can fear nushuz on husband’s part also. It cannot therefore be understood in terms of the ruler-ruled relationship. To correctly understand the meaning of the word, it must be noted that both in the verse under consideration and in verse 128 the reference to nushuz is followed by a reference to the break-up of the marriage (as seen in verse 4:35, 4:130). If this context is kept in mind, then it becomes evident that nushuz means the type of behavior on the part of the husband or the wife, which is so disturbing for the other that their living together becomes difficult.

Thus the verse refers to one partner who knowingly behaves or continues to behave in a way, which seriously disturbs the other partner. In this case there is obviously an ill-will on the part of the first partner towards the second, which would result in break-up of marriage.

Now what does the Quran says about the partner in whom you fear nushuz (a behavior on the part of one marriage partner which comes out of ill-will and seriously disturbs the other partner)? Quran recommends three steps: 1) “Admonish them (first), 2) (next) leave them alone in beds 3) (and last) beat them or separate them (from you).”

1) “Admonish them“, husband can try to resolve the problems by discussion in a peaceful manner. Husband can try to point out teachings from the Quran on the topic. He can, for instance, point out the consequences of such a break-up.

2) “Leave them alone in beds“, if discussion comes to no avail then Quran prescribes, “Leave them alone in beds”. This may make them appreciate the seriousness of such a problem and see things in a different light. The separation may also ignite the love between the two.

3) “Beat them or separate them (from you)“, in most of the cases above two steps should be sufficient enough to resolve the problem, however if it still does not then Quran goes unto mention that men are allowed to use “dharb“. This word has been translated, as beating as there are verses in Quran such as 2:60, 61, 73, 8:12, 50, 7:160 etc, where the word does mean smite or strike. However in many other Quranic passage the word dharb DOES have other meanings. The word can mean constructing or coining something such as coining mathal or similitude as demonstrated in 14:24, 16:75-76, 30:28, 36:27 etc. In 2:60 the word is also used to separate two things. In 20:77 it is used of the splitting of the sea to make a way for the children of Israel to escape and in 57:13 it is used of making a wall to separate the two groups of people in the hereafter. Leaving, withdrawing or taking away is the meaning in 43:5. In 13:17 the word is used for separating truth and falsehood. The word can also mean campaigning or travelling in the land, e.g., for the purpose of trade (2:273, 73:20).

In the present context, the Qur’anic usage allows two meanings: 1) separating from the wives in the sense of living apart from them, 2) beating them. The first meaning fits the context well for some kind of physical separation is a very understandable step after suspension of sexual relations does not work. The second meaning is more natural from a linguistic point of view and has the support of a strong consensus among the commentators. In the rest of this commentary, we consider the question: how is “beating”, if that is what is intended in the verse, is to be interpreted in the light of the passage as a whole and the general teaching of the Qur’an.

The verse (if we interpret the meaning here is beating) deals with nushuz (behavior on the part of the wife which is so disturbing for the other that their living together becomes difficult). Beating is to be done after admonishing them and then leaving them alone in beds. Beating is not to go on and on but is to be tried as a last step to save the marriage. Once it is clear that it is not working it is to be abandoned in favor of some other steps involving relatives of the husband and the wife mentioned in the next verse (4:35). There is therefore, absolutely no license here for the type of regular and continual wife beating that goes on in some homes, where each time the husband is angry with his wife or with someone else he turns against her and beats her up. Domestic violence we see in the world (including west) is not at all preached by this verse.

Even so, with regards to wife beating in Nushuz (behavior on the part of the wife which is so disturbing for the other that their living together becomes difficult) following points must be noted:

a) According to some traditions, the Prophet said in his famous and well-attended speech on the occasion of his farewell pilgrimage that the beating done according to the present verse should be ghayr mubarrih, i.e. in such a way that it should not cause injury, bruise or serious hurt. Therefore some scholars like Razi and Tabari have concluded that beating should be done with a miswak or folded scarf.

b) If the husband beats a wife without respecting the limits set down by the Qur’an and Hadith, then she can take him to court and if ruled in favor has the right to apply the law of retaliation and beat the husband as he beat her.

The emotion involved may bring husband and wife closer, whilst remembering in mind that beating ought to be ghayr mubarrih (in such a way that it does not causes serious hurt, bruise or injury). Indeed, some scholars suggest the beating should symbolic (such as with miswak). Ironically, this may even protect women. This prevents, restricts as well as condemns abusive actions of husband. This prevents wife battering as is observed in some societies.

Quran further goes on to say “But if they obey you, then seek nothing against them“. Here obey means that the wife accepts the husband’s fair and justified demands or expectations. “Seek nothing against them” means that after the wife has abandoned nushuz and returned to the decent way one partner in marriage should behave towards the other, the husband should forgive and forget the past and start a new page.

“Behold, God is most high and great“, the husband should remember that God is most high; he will have to give reckoning to God.

Finally, one should also remember rest of the teachings of Prophet Muhammed (PBUH) and the Quran:
“O ye who believe! Ye are forbidden to inherit women against their will. Nor should ye treat them with harshness, that ye may take away part of the dower [money given by the husband to the wife for the marriage contract] ye have given them, except where they have been guilty of open lewdness; on the contrary live with them on a footing of kindness and equity. If ye take a dislike to them it may be that ye dislike a thing, and God brings about through it a great deal of good.“ (The Noble Quran, 4:19)

“And among God’s signs is this: He created for you mates from amongst yourselves (males as mates for females and vice versa) that you might find tranquillity and peace in them. And he has put love and kindness among you. Herein surely are signs for those who reflect. (The Noble Quran 30:21)”

“And the believers men and women are friends one of the other, they enjoin what is right and forbid what is wrong, and they establish worship and pay the poor due, and they obey God and his messenger. As for these, God will have mercy on them…(The Noble Quran 9:71)”

Narrated Mu’awiyah al-Qushayri: “I went to the Apostle of Allah (peace_be_upon_him) and asked him: What do you say (command) about our wives? He replied: Give them food what you have for yourself, and clothe them by which you clothe yourself, and do not beat them, and do not revile them. (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2139)”

Narrated Mu’awiyah ibn Haydah: “I said: Apostle of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her. (Sunan Abu-Dawud, Book 11, Marriage (Kitab Al-Nikah), Number 2138)”

Abu Huraira (Allah be pleased with him) reported Allah’s Apostle (may peace be upon him) as saying: “He who believes in Allah and the Hereafter, if he witnesses any matter he should talk in good terms about it or keep quiet. Act kindly towards woman, for woman is created from a rib, and the most crooked part of the rib is its top. If you attempt to straighten it, you will break it, and if you leave it, its crookedness will remain there. So act kindly towards women. (Translation of Sahih Muslim, The Book of Marriage (Kitab Al-Nikah), Book 008, Number 3468)“

Narrated Salim: “….Umar said: ‘The Prophet forbade beating on the face.‘ (Translation of Sahih Bukhari, Hunting, Slaughtering, Volume 7, Book 67, Number 449)“

“How does anyone of you beat his wife as he beats the stallion camel and then embrace (sleep with) her?” (Al-Bukhari, English Translation, vol. 8, Hadith 68, pp. 42-43)

Bibliography & Further Reading:
http://www.answering-christianity.com/beating_yes.htm
http://www.load-islam.com/C/Women/TafsirAyah34

By invitation2learn,

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