Quran Misquotes

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Misquotes of Quran Corrected

Written by Ansar Al Adl

Wednesday, 27 July 2011 00:00 - Last Updated Wednesday, 27 July 2011 05:07

Quran Misquoted

Content

Introduction

1. Verse 1: "Fighting is ordained for you..." (2:216)

2. Verse 2: "Not equal are those who sit at home..." (4:95)

3. Verse 3: "Among the believers are men having fulfilled their

covenant..." (33:23)

4. Verse 4: "When you meet the infidels, smite their necks..." (47:4)

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5. Verse 5: "There is no blame on those who are old..." (9:91)

6. Verse 6: "Slay them wherever you catch them..." (2:191)

7. Verse 7: "But if they turn away, catch and slaughter them..." (4:89)

8. Verse 8: "Fight the pagans wherever you see them..." (9:5)

9. Verse 9: "They ask you about fighting in the holy month..." (2:217-218)

10. Verses 10: "Fight in God's cause..." (2:244) & (4:76)

11. Verse 11: "Fight those who believe not in God..." (9:29)

* Similar Hadeeth (Narration): "I have been ordered to fight..."

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12. Verse 12: "Ruthless to the disbelievers..." (5:54) & (48:29)

13. Verses 13: "I will instil terror into the hearts..." (8:12-13)

14. Verse 14: "The punishment for those who wage war..." (5:33)

* Similar Hadeeth (Narration): "A group from the Ukil/Urayna tribe..."

15. Verse 15: "Take not the Jews and Christians as friends..." (5:51)

What about claims of verses being* Abrogated?

Conclusion

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Misquoted Verse #1

Quran 2:216 Jihad ['Qital'] (holy war in the cause of God) is ordained for you (Muslims),

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though you dislike it. But it is possible that you dislike a thing which is good for you, and like

a thing which is bad for you. But God knows, and you know not.

The first mistake in this translation is that this Quranic verse actually does not use the word Ji

had

. This verse actually uses the word

Qital

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, which refers to physical combat in war. Combat is ordained for Muslims in order to defend

themselves and their rights, as well as the rights of others. The obligation to physically defend

ones rights, and to establish justice was elaborated on in the previously mentioned article on

Jihad

. It is sufficient to quote a verse from the Quran in this regard:

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4:75 And what is wrong with you that you do not engage in combat for the sake of Allah, and

for those weak, ill-treated and oppressed among men, women, and children, whose cry is:

"Our Lord! Rescue us from this town whose people are oppressors; and raise for us from You

one who will protect, and raise for us from You one who will help."

It is most certainly a duty of all human beings to help each other from oppression and

injustice. This is what Islam teaches. Commenting on verse 2:216, Abdullah Yusuf Ali writes:

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To fight (combat) in the cause of Truth is one of the highest forms of charity. What can you

offer that is more precious than your own life? But here again the limitations come in. If you

are a mere brawler, or a selfish aggressive person, or a vainglorious bully, you deserve the

highest censure. (Yusuf Ali, The Holy Qur'an, Text, Translation and Commentary)

Therefore, the fighting ordained by God in the Qur'an is the fighting to establish justice and

security in the land, and this is a duty upon all human beings. We will always hope for peace,

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but we must realize that without justice, freedom, rights and equity, peace will never be able

to survive. Likewise, on verse 2:216, Abdul Majid Daryabadi writes:

War, it has been truly said, is sanctioned by the law of nature the constitution of man and

the constitution of society and is at times a biological and sociological necessity. Islam, the

ideal and practical religion has allowed it, but only in cases of sheer necessity. (Daryabadi,

The Glorious Quran

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, emphasis added)

Islam has designated war as the last resort and only in cases of sheer necessity, in order for

us to defend the rights of ourselves and others. Also, the picture becomes even more clear

when we take into consideration the historical context of the revelation. Abdullah Yusuf Ali

goes on to explain the historical context in his commentary on verse 2:217:

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The intolerance and persecution of the Pagan clique at Mecca caused untold hardships to

the holy Messenger of Islam and his early disciples. They bore all with meekness and

long-suffering patience until the holy one permitted them to take up arms in self-defence (Yu

suf Ali,

The Holy Qur'an, Text, Translation and Commentary

)

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In light of the above quote, it becomes apparent that fighting has been especially ordained in

conditions of severe persecution and hardship. Consequently, the Muslims are required to

defend themselves from oppression and establish justice. To abstain from helping those under

oppression is cowardice. Abdul Majid Daryabadi also explains the historical context of the

verse:

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Persecuted, harassed, afflicted, poverty-ridden, exiled, and small in number as the Muslims

were at the time of the enactment of warfare, it was but natural that they were none too fond

of crossing swords with the mighty forces that had conspired for their extirpation. Nothing

short of express and emphatic Divine Command could urge them on to the field of battle [in

order to defend their rights]. And yet the Islamic jihads are declared to be designed by the

Prophet to satisfy his discontented adherents by an accession of plunder! (Margoliouth).

Such is this European scholars love of veracity! Such is his wonderful reading of history! (Dar

yabadi,

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The Glorious Quran

)

The commentary on this verse makes it very clear that Muslims have always understood this

verse as the legal right to defend ones rights from the forces of oppression, but never to

transgress limits in defence.

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Misquoted Verse #2

Qur'an 4:95 Not equal are those believers who sit at home and receive no injurious hurt, and

those who strive hard, fighting Jihad in God's Cause with their wealth and lives. God has

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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.

First of all, this is a very poor translation of the verse. Let us look at some notable translators:

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4:95YUSUFALI: Not equal are those believers who sit (at home) and receive no hurt, and

those who strive and fight in the cause of God with their goods and their persons. God hath

granted a grade higher to those who strive and fight with their goods and persons than to

those who sit (at home). Unto all (in Faith) Hath God promised good: But those who strive and

fight Hath He distinguished above those who sit (at home) by a special reward

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PICKTHAL: 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 God with their wealth and lives. God

hath conferred on those who strive with their wealth and lives a rank above the sedentary.

Unto each God hath promised good, but He hath bestowed on those who strive a great

reward above the sedentary

MUHAMMAD ASAD: Such of the believers as remain passive' -.other than the disabled

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-cannot be deemed equal to those who strive hard in God's cause with their possessions and

their lives:' God has exalted those who strive hard with their possessions and their lives far

above those who remain passive. Although God has promised the ultimate good unto all

[believers], yet has God exalted those who strive hard above those who remain passive by

[promising them] a mighty reward

KHAN/HILALI: Not equal are those of the believers who sit (at home), except those who are

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disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause

of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard

and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has

promised good (Paradise), but Allah has preferred those who strive hard and fight, above

those who sit (at home) by a huge reward;

Now that we have quoted the most common translations, the source for the quoted translation

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seems questionable. Words such as Jihadists are purely media coined terms without any real

meaning. In fact, the Oxford American Dictionary says about this term:

USAGE: There doesnt seem to be a pressing need for this English-friendly form since the

Arabic term for a holy warrior, mujahid, has already made it into English in plural forms (mujahi

deen ,

mujahedin

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), along with

jihadi

, a form more in keeping with Arabic morphology.

Jihadist

, however, is the preferred form for all writers who are vehemently anti-Arab or anti-Islam.

Having defined Jihad in the previous article, we can describe a Mujahid as someone who

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strives to uphold justice, perhaps risking his life in the process. So what do these verses say?

They are elevating the status of those who are brave to stand up for truth and justice in the

face of oppression. The verses elevate their status over that of those who cowardly hide from

defending the rights of others, unless they have a disability, which prevents them from doing

so. So the Islam-hater finds no support (for their distorted presentation of Islam) in these

verses either. Moreover, the verse supports the interpretation of Jihad as any struggle for the

sake of God because it has mentioned those who perform Jihad with their wealth by donating

it for a good cause, such as humanitarian organizations. As Muhammad Asad writes about this

verse:

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The term mujahid is derived from the verb jahada, which means "he struggled" or "strove

hard" or "exerted himself", namely, in a good cause and against evil. Consequently, jihad

denotes "striving in the cause of God" in the widest sense of this expression: that is to say, it

applies not merely to physical warfare (qital) but to any righteous struggle in the moral sense

as well (Asad, The Message of the Quran)

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Misquoted Verse #3

Qur'an 33:23 Among the Believers are men who have been true to their covenant with God

and have gone out for Jihad (holy fighting ). Some have completed their vow to extreme and

have been martyred fighting and dying in His Cause, and some are waiting, prepared for

death in battle .

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Here the Islam-Hater has conveniently removed the brackets from the translation, so that the

reader cannot distinguish between ideas of the translator and the words of the Qur'an. Let us

help out by providing a translation without any additional ideas:

33:23. Among the believers are men who have been true to their covenant with Allah, of them

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some have fulfilled their obligations, and some of them are still waiting, but they have never

changed in the least.

It is also clear that the Islam-hater has placed additional ideas into the translation, not

supported by any translator. "fighting and dying", "prepared for death in battle", these are not

the words of the Qur'an. The Qur'an is praising those early companions who remained

steadfast in their faith and true to the covenant. This verse does not mention fighting or Jihad

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at all. That is one interpretation of this verse, as Ibn Kathir writes:

When Allah mentions how the hypocrites broke their promise to Him that they would not turn

their backs, He describes the believers as firmly adhering to their covenant and their promise:

([they] have been true to their covenant with Allah; of them some have fulfilled their Nahbah;)

Some of [the Quranic commentators] said: "Met their appointed time (i.e., death).'' Al-Bukhari

said, "Their covenant, and refers back to the beginning of the Ayah.

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(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

)

And Abdullah Yusuf Ali writes on verse 33:23:

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In the fight for Truth were (and are) many who sacrificed their all resources, knowledge,

influence, life itself in the Cause, and never wavered. If they won the crown of martyrdom,

they were blessed Other heroes fought valiantly and lived, always ready to lay down their

lives. Both classes were staunch: they never changed or wavered. (Yusuf Ali, The Holy Qur'an,

Text, Translation and Commentary

)

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Their covenant is their promise to Prophet Muhammad (peace be upon him) to protect him

and support Islam. Some of the Muslims had already fulfilled it by dying to protect their faith,

while others were still fully prepared to do the same. The comprehensive nature of this verse

is better understood when we consider the words of Shaykh Abdul Bary Ath-Thubaity, Imam of

the Prophets Mosque, who said about verse 33:23:

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The men about whom we are talking are not those who have sunk deep into the abyss of

worldly pleasures, those who do not aim for high moral standards and turn away from their

Lord. They are not those of imposing physical stature whose minds are devoid of any sense;

for such people are most certainly not real men. The real men whom we are talking about are

those whom Allah describes when He says,

And the slave of the Most-Beneficent (Allah) are those who walk on the earth in humility and

sedateness, and when the foolish address them (with bad words) they reply back with mild

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words of gentleness. And those who spend the night before their Lord, prostrate and

standing. And those who say Our Lord! Avert from us the torment of Hell. Verily its torment is

ever an inseparable, permanent punishment. Evil indeed it (Hell) is as an abode and a place

of dwell. And those who when they spend, are neither extravagant nor niggardly, but hold a

medium (way) between those (extremes). (Al-Furqan 25: 63-67)( SOURCE )

This is what fulfilling ones covenant truly means. It refers to fulfilling ones Islamic obligations

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with devotion and sincerity, and speaking gently even to those disbelievers who are rude and

harsh. On the subject of martyrs, it would be wise to quote from the Prophet Muhammad

(peace be upon him):

God's Apostle said, "Five are regarded as martyrs: They are those who die because of

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plague, abdominal disease, drowning or a falling building etc., and the martyrs in God's

Cause." -Bukhari #2829 (Volume 4, Book 52, #82) "Whoever dies protecting his religion, he is

a martyr; whoever dies protecting his wealth, he is a martyr; whoever dies protecting his

family, he is a martyr; and whoever dies protecting his blood (i.e. his life), he is a martyr." - (At-

Tirmidhi #1421, Abu Dawud 4772, An-Nasa'i #4100 and Ibn Majah #2580)

These ahadith deals a severe blow to the misconception that martyrdom in Islam refers to

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those who die in battle only. As we have seen, the greatest manifestation of Jihad is when one

is willing to sacrifice their life for the sake of God, and this can take any of the forms listed in

the above narration. Dying in physically defending the rights of others is only one form.

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Misquoted Verse #4

Qur'an 47:4 So, when you clash with the unbelieving Infidels in battle, smite their necks until

you overpower them, killing and wounding many of them. At length, when you have

thoroughly subdued them, bind them firmly, making (them) captives. Thereafter either

generosity or ransom until the war lays down its burdens. Thus are you commanded by God

to continue carrying out Jihad against the unbelieving infidels until they submit to Islam .

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Once again a poor translation serves the purpose of the Islam-haters very well. Let us

examine a more accurate translation before analyzing the verse:

47:4 Therefore, when ye meet the Unbelievers in battle, smite at their necks; At length,

when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time

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for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye

commanded): but if it had been God'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 God,- He will never let their deeds be lost.

So we now see some grievous mistakes made in the poor translation quoted. 1. The verse

makes NO mention whatsoever of "killing and wounding"2. "Thus are you commanded by God

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to continue carrying out Jihad against the unbelieving infidels until they submit to Islam "

is a complete addition to the verse and is not found anywhere in the Qur'an! 3. That verse

does not use the word Jihad at all It is very clear that the context of this verse is in battle, and

when in battle the defenders of humanity should attack the unjust oppressors until they are

subdued. Professor Shahul Hameed comments on verse 47:4 by saying:

The context of this verse was when the Muslims were to fight their enemies for their very

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existence. After thirteen years of endurance and patience, the prophet and his companions

had to leave their home town of Makkah and to emigrate to Madinah. When the people of

Madinah had welcomed him there and he was accepted as a leader there, the Makkans

became unhappy. They wanted to eliminate Muhammad and his religion; and so they sent

their army to root out Islam. And the crucial battle took place in Badr. It was just before this

that Muhammad received the revelation from God to fight:

{And fight in the way of Allah with those who fight with you, and do not exceed the limits,

surely Allah does not love those who exceed the limits.} (Al-Baqarah 2:190)

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This meant that the Prophet and his companions were not to start the fighting; but to defend

themselves against aggressors. That was how fighting was ordained; but we must know that

once we fight, we fight to defeat the aggressors, so that we can live without fear of

molestation and invasion; so that we can live in peace; so that justice is done. Remember God

does not command any one to start fighting; rather He permits people to fight in self defence

or for the defence of those who are attacked unjustly. ( SOURCE )

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The historical context again illustrates a condition of constant struggle and war. In such a

condition, God reassures the believers that He is with them, and to therefore have full faith,

strength and bravery in battle and not to cower from the enemy. As Abdullah Yusuf Ali writes:

When once the fight (Jihad) is entered upon, carry it out with the utmost vigour (Yusuf Ali, Th

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e Holy Qur'an, Text, Translation and Commentary

)

Likewise, Dr. Maher Hathout writes:

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Clearly, these verses are applicable in the heat of battle and against an aggressive

combating force. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.49)

Muslims are encouraged to restrain the enemy by capturing them, and to therefore minimize

loss of life. Moreover, the verse specifically mentions that Muslims should subdue the enemies

"until the war lays down its burdens"

, i.e. until the enemy stops fighting. Similar to this verse:

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8:61 But if the enemy incline towards peace, do thou (also) incline towards peace, and trust

in God: for He is One that hears and knows (all things).

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So the verse is very specific, in that it is limited to the context of a battle and the Muslims

should only fight until the enemy is subdued or inclines towards peace i.e. they should not

transgress limits. In the event of a battle, the verse guides Muslims to abstain from

transgressing limits and only to fight the enemy until they are subdued or cease fighting.

Shaykh Muhammad Saalih Al-Munajjid comments about the treatment of prisoners:

If the Muslims capture them and take them to a place that has been prepared for them, they

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should not harm them or torture them with beatings, depriving them of food and water, leaving

them out in the sun or the cold, burning them with fire, or putting covers over their mouths,

ears and eyes and putting them in cages like animals. Rather they should treat them with

kindness and mercy, feed them well and encourage them to enter Islam... ...The Prophet

(peace and blessings of Allaah be upon him) used to enjoin the Muslims to treat prisoners

well, whereas the Romans and those who came before them the Assyrians and Pharaohs, all

used to put out their prisoners eyes with hot irons, and flay them alive, feeding their skins to

dogs, such that the prisoners preferred death to life. ( SOURCE )

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Therefore, Islam has laid out clear rules and regulations for Muslims to follow in the event of

war, which is only used as a last resort.

Misquoted Verse #5

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Qur'an 9:91 There is no blame on those who are old, weak, ill, or who find no resources to

spend (on Jihad), if they are sincere (in duty) to God and His Messenger.

Some non-Muslims feel that this verse is proof that Jihad is a Holy War because if it were not

the elderly and others would be able to participate. Consequently, this verse is falsely used in

an attempt to negate any concept of non-military Jihad. First of all, we have already

established that Jihad is of many types and does not necessarily have to be purely spiritual or

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purely physical. There are several disabilities that prevent a person from performing a certain

Jihad. Being old or weak prevents one from participating in a physical Jihad to uphold good.

Nor can the weak be expected to be a soldier fighting for justice, like those who fought the

Nazis in World War II. Additionally, another form of Jihad is donating money/resources to the

poor and needy. Someone devoid of those resources cannot be expected to do that, as the

verse mentions. With regards to ill, an example would be if someone has a illness in which

they have less control over their desires, then they cannot participate in the spiritual Jihad to

control one's desires, like fasting during Ramadan. One who studies the Islamic Law already

knows that those who are ill do not have to fast, which is an example of spiritual Jihad. The

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different forms of Jihad have been described in detail in Islam and is well-known to Muslims.

For example, Shaykh Muhammad Saalih Al-Munajjid writes:

Jihaad may be with the tongue (by speaking out), or with weapons (which is qitaal or

fighting) or with money. Each of these categories includes numerous subcategories. ( SOUR

CE )

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And Dr. Shahid Athar writes:

The word "jihad" means struggle or, to be specific, striving in the cause of God. Any struggle

done in day-to-day life to please God can be considered jihad. One of the highest levels of

jihad is to stand up to a tyrant and speak a word of truth. Control of the self from wrongdoing

is also a great jihad. One of the forms of jihad is to take up arms in defence of Islam or a

Muslim country when Islam is attacked. This kind of jihad has to be declared by the religious

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leadership or by a Muslim head of state who is following the Quran and the sunnah. ( SOUR

CE )

The other forms of Jihad are discussed in more detail in the article An Explanation of Jihad .

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Misquoted Verse #6

And slay them wherever ye catch them.." (2:191)

A classic and popular example of what Muslim scholars, like Dr. Jamal Badawi, call a cut and

paste approach. Everything becomes so much easier for the Anti-Islamists when they remove

the context. The solution for the Muslim is to simply replace the verse in its context:

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2:190-194Fight 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;

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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.

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How many times do we see the above verse repeating the message to make it clear? These

verse were revealed at a time when Muslims of Madinah were under constant attack from the

Makkans. An example would be when the Makkans conducted the public crucifixion of the

companion of the Prophet Muhammad (peace be upon him), Khubaib bin Adi. These would be

classified as 'terrorist activities' according to the modern usage of the term. So what does this

verse say in this context? "Fight in the cause of God those who fight you", "unless they (first)

fight you there" - the context of this verse applies to those who initiate the attack against

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Muslims. And even after they attack, the verse makes it clear: "But if they cease, God is

Oft-Forgiving, Most Merciful." And it also makes clear the purpose for what Muslims fight: "fight

them on until there is no more tumult or oppression, and there prevail justice and faith in God".

It is the duty of Muslims to defend humanity from oppression and persecution and to establish

justice. Muslims believe that God has placed us here on earth as his deputy or viceroy, and

thus, it is our duty to enjoin the good and forbid the evil, to establish peace and justice in the

land. Dr. Maher Hathout writes the following on verses 2:190-194:

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These verses were applicable to a particular situation or if, hypothetically, the same situation

was to be repeated Historically, fighting back against the aggressors was prohibited during

the thirteen years of the Meccan period. After the migration to Medina and the establishment

of the Islamic state, Muslims were concerned with how to defend themselves against

aggression from their enemies. The aforementioned verses were revealed to enable them to

protect the newly formed state by fighting in self-defence against those who fought them. Ho

wever, the Quran clearly prohibits aggression. The verses explain that fighting is only

for self-defence.

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Thus, a Muslim cannot commit aggression and kill innocent men, women, children, the sick,

the elderly, monks, priests, or those who do not wish to fight. A Muslim is also mandated not

to destroy plant life of livestock.

(Hathout,

Jihad vs. Terrorism

; US Multimedia Vera International, 2002, p.49, emphasis added)

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The historical context is something that must always be considered where developing an

understanding of Qur'anic verses. Without knowing the circumstances behind the revelation,

one cannot apply the verse as accurately. Shaykh Salman Al-Oadah writes about the general

principles in Jihad:

Jihad can never be fought for worldly gain, for conquest, or even for revenge. Muslims must

only fight to protect the lives, property, and freedoms of people, especially their freedom to

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worship Allah when that freedom is forcibly attacked. They are never allowed to attack

innocent people, even when they are themselves attacked by the countrymen of those

innocents. Any people that go against this established principle of Islamic Law and

murder civilians are fighting against Islam and everything that it stands for. It

is ludicrous for them to call this fighting a jihd, a word that means striving in the cause of

Islam.

They are in fact murderers in the light of Islamic Law and should be treated as such.

(

SOURCE

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, emphasis added)

There are strict and detailed laws in Islam, which Muslims must follow carefully. A military

Jihad must be performed under these regulations. Abdullah Yusuf Ali writes about verse 2:190:

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War is only permissible in self-defence, and under well-defined limits. When undertaken, it

must be pushed with vigour, but not relentlessly, but only to restore peace and freedom for the

worship of God. In any case strict limits must not be transgressed: women, children, old and

infirm men should not be molested, nor trees and crops cut down, nor peace withheld when

the enemy comes to terms. (Yusuf Ali, The Holy Quran, Text, Translation and Commentary)

He then re-iterates the general principles behind Jihad in his commentary on verse 2:191:

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In general, it may be said that Islam is the religion of peace, goodwill, mutual understanding,

and good faith. But it will not acquiesce in wrong-doing, and its men will hold their lives cheap

in defence of honour, justice, and the religion which they hold sacred. Their ideal is that of

heroic virtue combined with unselfish gentleness and tenderness, such as is exemplified in

the life of the Apostle. They believe in courage, obedience, discipline, duty, and a constant

striving by all the means in their power, physical, moral, intellectual, and spiritual, for the

establishment of truth and righteousness. (Yusuf Ali, The Holy Quran, Text, Translation and

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Commentary )

This is the true focus behind Jihad, and Muslims must never lose this focus. Jihad is solely for

the purpose of aiding humanity and bringing justice and freedom to the oppressed. Therefore,

all actions must be in-line with this focus and the strict regulations governing Jihad. The focus

is to defend, not destroy. One who focuses on the betterment and aid of humanity will realize

that destruction will never achieve this. Abdul Majid Daryabadi writes extensively on verse

2:190:

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2:190 And fight in the way of Allah those who fight you 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

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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. The words fight with those who

fight you clearly show, firstly, that the Muslims were not the aggressors, and secondly, that

those of the enemy who were not actual combatants children, women, monks, hermits, the

aged and the infirm, the maimed, and the like had nothing at all to fear from the Muslim

soldiery. It was in light of this express Divine injunction that the great Abu Bakr, the first

Caliph, charged his troops into Syria, not to mutilate the dead, nor to slay old men, women,

and children, nor to cut down fruit-trees, nor to kill cattle unless they were needed for food;

and these humane precepts served like a code of laws of war during the career of

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Mohammadan conquest. (Bosworth Smith, Mohammed and Mohammedanism, p. 185). Has

not Islam thus, in prescribing war against those who break Gods law, who challenge His

righteous authority, and who fill the world with violence and injustice, made every concession

short of the impossible? Has any code of military ethics been so chivalrous, so humane and

so tender towards the enemy? The moral tone adopted by the Caliph Abu Bakr, in his

instructions to the Syrian army, was, says a modern Christian historian, so unlike the

principles of the Roman government, that it must have commanded profound attention from a

subject people. Such a proclamation announced to Jews and Christians sentiments of justice

and principles of toleration which neither Roman emperors nor orthodox bishops had ever

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adopted as the rule of their conduct (Finlay, Greece Under the Romans, pp. 367-368).

(Daryabadi, The Glorious Quran, emphasis added)

Muhammad Asad explains verse 2:190 in the following manner:

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This and the following verses lay down unequivocally that only self-defence (in the widest

sense of the word) makes war permissible for Muslims. Most of the commentators agree in

that the expression la ta'tadu signifies, in this context, "do not commit aggression"; while by

al-mu'tadin "those who commit aggression" are meant. The defensive character of a fight

"in God's cause" - that is, in the cause of the ethical principles ordained by God - is,

moreover, self-evident in the reference to "those who wage war against you",

and has been still further clarified in 22: 39 - "permission [to fight] is given to those against

whom war is being wrongfully waged" - which, according to all available Traditions, constitutes

the earliest (and therefore fundamental) Quranic reference to the question of jihad, or holy

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war (see Tabari and Ibn Kathir in their commentaries on 22: 39). That this early, fundamental

principle of self-defence as the only possible justification of war has been maintained

throughout the Quran is evident from 60: 8, as well as from the concluding sentence of 4: 91,

both of which belong to a later period than the above verse.

(Asad,

The Message of the Quran

, emphasis added)

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And on verse 2:191, he states the following:

In view of the preceding ordinance, the injunction "slay them wherever you may come

upon them" is valid only within the context of hostilities already in progress (Razi)

, on the understanding that "those who wage war against you" are the aggressors or

oppressors (a war of liberation being a war "in God's cause"). The translation, in this context,

of fitnah as "oppression" is justified by the application of this term to any affliction which may

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cause man to go astray and to lose his faith in spiritual values (cf. Lisan al-Arab).

(Asad,

The Message of the Quran

, emphasis added)

This extensive commentary on this verse should sufficiently address all confusion and

misconceptions that resulted from misquoting this verse.

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Misquoted Verse #7

But if they turn away, catch them and slaughter them wherever ye find them; and (in any

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case) take no friends or helpers from their ranks." (4:89)

This verse has been misquoted like the previous verse, out of context. Here is the full passage:

4:88-91 Why should ye be divided into two parties about the Hypocrites? Allah hath upset

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them for their (evil) deeds. Would ye guide those whom Allah hath thrown out of the Way? For

those whom Allah hath thrown out of the Way, never shalt thou find the Way. They but wish

that ye should reject Faith, as they do, and thus be on the same footing (as they): so take not

friends from their ranks until they forsake the domain of evil in the way of God (from what is

forbidden). But if they revert to [open] enmity, seize them and slay them wherever

ye find them; and (in any case) take no friends or helpers from their ranks.

Except those who join a group between whom and you there is a treaty (Of peace), or

those who approach you with hearts restraining them from fighting you as well as

fighting their own people

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. If God had pleased, He could have given them power over you, and they would have fought

you: therefore if they withdraw from you but fight you not, and (instead) send you (guarantees

of) peace, then God hath opened no way for you (to war against them). Others you will find

that wish to gain your confidence as well as that of their people: every time they are sent back

to temptation, they succumb thereto; if they withdraw not from you nor give you (guarantees) of

peace besides restraining their hands, seize them and slay them wherever ye get them; in

their case We have provided you with a clear argument against them

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So in the same manner as the first verse, this verse also only commands Muslims to fight

those who practice oppression or persecution, or attack the Muslims. And in the event of a

battle, the same laws of war are in place and a Muslim who transgresses limits should prepare

for the punishment of God. In response to a question on verses 4:88-89, Dr. Muzammil H.

Siddiqi quotes the verses in their full context and then asks the following:

Now tell me honestly, do these verses give a free permission to kill any one anywhere? Thes

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e 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.

(

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SOURCE

, emphasis added)

It is also important to note that the Qur'an clearly condemns murder. The Quran says about the

prohibition of murder,

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6:151 Take not life, which God hath made sacred, except by way of justice and law: thus does

He command you, that ye may learn wisdom. 17:33 Nor take life, which God has made

sacred, except for just cause. And if anyone is slain wrongfully, We have given his heir

authority (to demand Qisas(retribution) or to forgive): but let him not exceed bounds in the

matter of taking life; for he is helped (by the law) 5:32...if any one slew a person - unless it be

for murder or for spreading mischief in the land - it would be as if he slew the whole people:

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and if any one saved a life, it would be as if he saved the life of the whole people

So the Qur'an makes it very clear that Muslims cannot initiate an attack against others, unless

there is an immediate threat of being attacked. The context of the quoted verses applies only

to situations where the oppressors are killing Muslims. In this case, they have a right to defend

themselves and others, especially the weak and oppressed.

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Misquoted Verse #8

9:5 Kill the disbelievers wherever you find them.

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This verse, often called "the verse of the sword", has been misquoted in a manner similar to

the previous verses. First, we shall provide the verse in its context:

9:5-6 But when the forbidden months are past, then fight and slay the Pagans wherever ye

find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war);

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but if they repent, and establish regular prayers and practise regular charity, then open the

way for them: for Allah is Oft-forgiving, Most Merciful. If one amongst the Pagans ask thee

for asylum, grant it to him, so that he may hear the word of Allah. and then escort him to

where he can be secure. That is because they are men without knowledge.

Having presented the verse in context, we can analyze it properly. Dr. Maher Hathout gives an

explanation on the historical context of the verse:

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This verse was revealed towards the end of the revelation period and relates to a limited

context. Hostilities were frozen for a three-month period during which the Arabs pledged not to

wage war. Prophet Muhammad was inspired to use this period to encourage the combatants

to join the Muslim ranks or, if they chose, to leave the area that was under Muslims rule; howe

ver, if they were to resume hostilities, then the Muslims would fight back until

victorious.

One is inspired to note that even in this context of war, the verse concludes by emphasizing

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the divine attributes of mercy and forgiveness. To minimize hostilities, the Qur'an ordered

Muslims to grant asylum to anyone, even an enemy, who sought refuge. Asylum would be

granted according to the customs of chivalry; the person would be told the message of the

Qur'an but not coerced into accepting that message. Thereafter, he or she would be escorted

to safety regardless of his or her religion. (9:6).

(Hathout,

Jihad vs. Terrorism

; US Multimedia Vera International, 2002, pp.52-53, emphasis added)

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Therefore, this verse once again refers to those pagans who would continue to fight after the

period of peace. It clearly commands the Muslims to protect those who seek peace and are

non-combatants. It is a specific verse with a specific ruling and can in no way be applied to

general situations. The command of the verse was only to be applied in the event of a battle.

As Abdullah Yusuf Ali writes:

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The emphasis is on the first clause: it is only when the four months of grace are past, and the

other party show no sign of desisting from their treacherous design by right conduct,

that the state of war supervenes

- between Faith and Unfaith.

(Yusuf Ali,

The Holy Quran, Text, Translation and Commentary

, emphasis added)

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If the pagans would not cease their hostilities towards the Muslims, then they were to be

fought, especially since they were living in the land of an Islamic state. Dr. Zakir Naik writes

concerning this verse:

This verse is quoted during a battle. ...We know that America was once at war with Vietnam.

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Suppose the President of America or the General of the American Army told the American

soldiers during the war: "Wherever you find the Vietnamese, kill them". Today if I say that the

American President said, "Wherever you find Vietnamese, kill them" without giving the

context, I will make him sound like a butcher. But if I quote him in context, that he said it

during a war, it will sound very logical, as he was trying to boost the morale of the American

soldiers during the war. ...Similarly in Surah Taubah chapter 9 verse 5 the Qur'an says, "Kill

the Mushriqs (pagans) where ever you find them", during a battle to boost the morale of the

Muslim soldiers. What the Qur'an is telling Muslim soldiers is, don't be afraid during battle;

wherever you find the enemies kill them. Surah Taubah chapter 9 verse 6 gives the answer to

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the allegation that Islam promotes violence, brutality and bloodshed. It says:

"If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word

of Allah; and then escort him to where he can be secure that is because they are men without

knowledge." [Al-Qur'an 9:6]

The Qur'an not only says that a Mushriq seeking asylum during the battle should be granted

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refuge, but also that he should be escorted to a secure place. In the present international

scenario, even a kind, peace-loving army General, during a battle, may let the enemy soldiers

go free, if they want peace. But which army General will ever tell his soldiers, that if the

enemy soldiers want peace during a battle, don't just let them go free, but also escort

them to a place of security? This is exactly what Allah (swt) says in the Glorious

Qur'an to promote peace in the world. ( SOURCE , emphasis

added)

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Dr. Naik makes some very interesting observations about the verse. Indeed, it is truly amazing

how Islam-haters will ignore God's infinite mercy in their attempt to malign Islam. God has

always given human beings a way out of any suffering, and has only ordained fighting as a

last resort. Muslim scholars have written much commentary on these Qur'anic verses

explaining the historical context in such great detail so that there may be no misconceptions.

We have quoted extensively from various commentators on these verses and there is no need

to repeat the same material again. We will provide one more commentary before moving on.

Professor Shahul Hameed writes on verse 9:5:

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This is a verse taken from Surah At-Tawba. This chapter of the Quran was revealed in the

context when the newly organized Muslim society in Madinah was engaged in defending

themselves against the pagan aggressors. The major question dealt with here is, as to how

the Muslims should treat those who break an existing treaty at will. The first clause in the

verse refers to the time-honored Arab custom of a period of warning and waiting given to the

offenders, after a clear violation. That is, they will be given four months time to repair the

damage done or make peace. But if nothing happens after the expiry of these forbidden

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months, what should be done? This is what the present verse says. According to this verse,

fighting must be resumed until one of the two things happens: Either the enemy should be

vanquished by relentless fighting. That is what is meant by {then fight and slay the pagans

wherever ye find them, and seize them, beleaguer them, and lie in wait for them in every

stratagem [of war]}; or they should repent, establish prayers and pay zakah, etc. This is

one of those verses of the Quran which are likely to be misunderstood, if quoted out of

context. We must understand that this fighting was against a people who forced the Prophet

and his companions to leave not only their own homes but all their property and even their

hometown of Makkah to Madinah. Once the Muslims were organized into a community in

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those lawless times, the rules to be followed by the Muslims were clearly laid down, even in

the matter of war. Since Islam is a comprehensive system, no human activity could be

ignored. And given the nature of mankind, we cannot imagine a situation where fighting is

completely ruled out either. As can be seen, the above injunctions on fighting is not on an

individual level, but only in the case of a society that strives to flourish and thrive as a nation.

But even here the norms are clear: fighting is only in self defence or for the

establishment of justice; and always fighting is the last option. And no one is allowed

to transgress the limits set by God. ( SOURCE , emphasis added)

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Ibn al-`Arabi, in his commentary on the Quran, writes:

It is clear from this that the meaning of this verse is to kill the pagans who are waging war

against you. (Ahkam

al-Quran: 2/456, emphasis added)

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Shaykh Sami al-Majid also makes some very interesting points in his discussion on this verse:

If we look at the verses in Srah al-Tawbah immediately before and after the one under

discussion, the context of the verse becomes clear. A few verses before the one we are

discussing, Allah says:

There is a declaration of immunity from Allah and His Messenger to those of the pagans with

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whom you have contracted mutual alliances. Go then, for four months, to and fro throughout

the land. But know that you cannot frustrate Allah that Allah will cover with shame those who

reject Him. [Srah al-Tawbah: 1-2]

In these verses we see that the pagans were granted a four month amnesty with an

indication that when the four months were over, fighting would resume. However, a following

verse exempts some of them from the resumption of hostilities. It reads:

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Except for those pagans with whom you have entered into a covenant and who then do not

break their covenant at all nor aided anyone against you. So fulfill your engagements with

them until the end of their term, for Allah loves the righteous. [Srah al-Tawbah: 4]

So when Allah says: But when the forbidden months are past, then fight the pagans

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wherever you find them, and seize them and beleaguer them and lie in wait for them in every

stratagem (of war) we must know that it is not general, since the verse above has qualified it

to refer to the pagan Arabs who were actually at war with the Prophet (peace be upon him)

and those who broke their covenants of peace. This is further emphasized a few verses later

where Allah says:

Will you not fight people who broke their covenants and plotted to expel the Messenger and

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attacked you first? [Srah al-Tawbah: 13]( SOURCE )

Therefore, the context of the verse within the Surah makes it clear that this refers to those

who are persistent in their hostilities and attacks against Muslims, and it is applied in battle

only. We recommend that one reads Shaykh Sami Al-Majid's full article entitled There is no

Compulsion in Religion

.

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Misquoted Verse #9

2:217-218 They question you concerning fighting in the sacred month. Say: Fighting therein

is a great/grave (matter); but to prevent access to God, to deny Him, to prevent access to the

Sacred Mosque, to expel its members and polytheism are worse than slaughter. Nor will they

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cease fighting you until they make you renegades from your religion. If any of you turn back

and die in unbelief, your works will be lost and you will go to Hell. Surely those who believe

and leave their homes to fight in God's Cause have the hope of God's Mercy.

Again the translation has been altered and before answering the quote, we should provide a

clear translation:

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2:217They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a

grave (offence); but graver is it in the sight of God to prevent access to the path of God, to

deny Him, to prevent access to the Sacred Mosque, and drive out its members." Persecution

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. 2:218 Those who believed and those who suffered exile and fought (and

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strove and struggled) in the path of God,- they have the hope of the Mercy of God. And God is

Oft-forgiving, Most Merciful.

We see now how detrimental it is for the Islam-haters to use authentic unaltered translations,

as it exposes their methods of deception. 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

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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. As Shaykh Safiur Rahman Al-Mubarakpuri writes on verse

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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

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captives were released and blood money (compensation) was given to the killed mans father.

(fn. For details see Zad Al-Maad, 2/83-85; Ibn Hisham, 1/605; Rahmat-ul-lilalameen, 1/115.

2/468.) (Al-Mubarakpuri, Ar-Raheeq

Al-Makhtum ;

Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 205-206, emphasis added)

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Misquoted Verse #10

2:244 Fight in God's Cause, and know that God hears and knows all. 4:76 Those who

believe fight in the cause of Allah, and the unbelievers Fight in the cause of Evil, so destroy

such minions of the devil!

Verse 4:76 is actually translated as follows:

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Those who believe fight in the cause of Allah, and those who reject Faith Fight in the cause of

Evil: So fight ye against the friends of Satan: feeble indeed is the cunning of Satan

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We have already established the purpose for which Muslims fight in our commentary on verse

2:216 at the beginning of the article. Dr. Maher Hathout 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,

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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)

Verse 2:244 is informing the believers not to transgress limits because they should know that

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"God hears and knows all". So a true Muslim is God-conscious when defending the rights of

others and does not overstep his limits in applying justice.

Misquoted Verse #11

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9:29 Fight those who believe not in God nor the Last Day, nor hold that forbidden which has

been forbidden by God and His Apostle, nor acknowledge the religion of truth, [even if they

are] of the People of the Book, until they pay the Jizyah with willing submission, and feel

themselves subdued.

Some people have falsely concluded from verse 9:29, that Muslims are commanded to attack

all non-Muslims until they pay money. In fact, such an interpretation is completely false and

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contradicts authentic Islamic teachings. Commenting on this verse, Shaykh Jalal Abualrub

writes:

These Ayat (Quranic verses) stress the necessity of fighting against the People of the

Scripture, but under what conditions? We previously established the fact that the Islamic

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State is not permitted to attack non-Muslims who are not hostile to Islam, who do not oppress

Muslims, or try to convert Muslims by force from their religion, or expel them from their

lands, or wage war against them, or prepare for attacks against them. If any of these offenses

occurs, however, Muslims are permitted to defend themselves and protect their religion.

Muslims are not permitted to attack non-Muslims who signed peace pacts with them, or

non-Muslims who live under the protection of the Islamic State. (Abualrub, Holy Wars,

Crusades, Jihad )

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Likewise, the following fatwa points out that Muslims cannot attack a peaceful non-Muslim

country:

Question: Is it an obligation of an Islamic state to attack the neighboring non-Muslim states

and collect jizya from them? Do we see this in the example of the rightly guided Caliphs who

fought against the Roman and Persian Empires without any aggression initiating from them?

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Answered by Sheikh Hn al-Jubayr, judge at the Jeddah Supreme Court

If the non-Muslim country did not attack the Muslim one nor mobilize itself to prevent the

practice and spread of Islam, nor transgress against mosques, nor work to oppress the

Muslim people in their right to profess their faith and decry unbelief, then it is not for the

Muslim country to attack that country. Jihd of a military nature was only permitted to

help Muslims defend their religion and remove oppression from the people.

The Persians and Romans did in fact aggress against Islam and attack the Muslims first.

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The Chosroe of Persia had gone so far as to order his commander in Yemen specifically to

kill the Prophet (peace be upon him). The Romans mobilized their forces to fight the Prophet

(peace be upon him), and the Muslims confronted them in the Battles of Mutah and Tabk

during the Prophet's lifetime.

May Allah guide us all. And May peace and blessing be upon our Prophet Muhammad. ( SO

URCE

, emphasis added)

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The above fatwa refers to the historical context in which the Prophet Muhammad (peace be

upon him) fought against other nations. The Prophet Muhammad did not initiate agression

against anyone, rather he and his followers were under attack from all who sought to crush

the new Islamic state. The first hostilities between the Muslims and the Roman empire began

when the Prophet Muhammad's messenger to the Ghassan tribe (a governate of the Roman

empire), Al-Harith bin Umayr Al-Azdi, was tied up and beheaded (Al-Mubarakpuri, Ar-Raheeq

Al-Makhtum ,

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p. 383). The killing of a diplomat was an open act of war, and the Prophet Muhammad sent an

armed force to confront the tribe, but the Roman empire brought in reinforcements and the

resulting conflict, known as the Battle of Mut'ah, was a defeat for the Muslims. Only after this

did subsequent battles between the Muslims and the Roman Empire occur, and the Muslims

emerged victorious. Likewise, as mentioned in the above fatwa, hostiltiies between the

Muslims and the Persians only began after the Persian emperor Chosroe ordered his

governor in Yemen Badham, to kill the

Quran Misquotes

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