En el nombre de Allah, el más compasivo, el más misericordioso.
Hay una gran sabiduría en por qué Allah SWT colocó estos versos confusos, lo que puedo pensar es que Allah SWT quería que la gente realmente leyera y entendiera lo que realmente significaba el Corán.
Es sorprendente ver cuántos no musulmanes publican ciegamente los versos del Corán, sin siquiera leer traducciones ‘apropiadas’ y bien conocidas. No hace falta decir que casi nunca conocen el contexto. En este artículo examinaremos versos comúnmente citados sobre el tema de la violencia y los refutaremos.
Esta respuesta se divide en 2 partes:
1) Refutar versos comúnmente citados sobre el tema de la violencia
2) Proporcionar una imagen precisa del Islam
1) Refutar versos comúnmente citados sobre el tema de la violencia
Corán 9: 5
Los críticos del Islam solo publican 9: 5:
“Luego, cuando hayan pasado los meses sagrados, mata a los idólatras donde sea que los encuentres, y llévalos (cautivos), asedíalos y prepárate para cada emboscada. Pero si se arrepienten y establecen adoración y pagan a los pobres, entonces dejen su camino libre. Lo! Allah es indulgente, misericordioso. ”(Traducción PICKTHAL, Corán 9: 5)
Leamos el versículo en contexto 9: 1-9: 5:
La libertad de la obligación (se proclama) de Allah y Su mensajero hacia aquellos de los idólatras con los que hicieron un tratado . Viaje libremente por la tierra cuatro meses y sepa que no puede escapar de Alá y que Alá confundirá a los incrédulos (en su guía). Y una proclamación de Alá y Su mensajero a todos los hombres el día de la Gran Peregrinación de que Alá está libre de obligaciones para con los idólatras, y (también lo está) Su mensajero. Entonces, si te arrepientes, será mejor para ti; pero si eres reacio, entonces debes saber que no puedes escapar de Allah. Ofrezca noticias (Oh Muhammad) de una condena dolorosa a aquellos que no creen, Excepto aquellos de los idólatras con quienes ustedes (musulmanes) tienen un tratado, y que desde entonces no han renunciado a nada de su derecho ni han apoyado a nadie en su contra. (En cuanto a estos), cumplan su tratado hasta su término. Lo! Allah ama a quienes cumplen con su deber (hacia Él). Luego, cuando hayan pasado los meses sagrados, mata a los idólatras donde sea que los encuentres, y tómalos (cautivos), asedialos y prepárate para cada emboscada. Pero si se arrepienten y establecen adoración y pagan a los pobres, entonces dejen su camino libre. Lo! Allah es indulgente, misericordioso. (Traducción PICKTHAL, Corán 9: 1-5)
Estos versículos siempre se citan fuera de contexto , nunca publican 9: 6 o de 9: 1 a 9: 6. Si leemos desde el principio, afirma que hubo un tratado , que los paganos de los árabes rompieron . Por lo tanto, Alá les dio 4 meses como 9: 2 estados para enmendar el tratado. El versículo 9: 4 establece que el castigo prescrito en 9: 5 es SOLO para aquellos que violaron el tratado y NO para aquellos que acataron el tratado. Por lo tanto, el contexto de 9: 5 es de guerra con los árabes paganos que rompieron el tratado y se negaron a enmendarlo en 4 meses.
Naturalmente, en la guerra se espera violencia. Si se declara una guerra entre el país A y el país B, porque el país B rompió el tratado y se negó a enmendar, entonces si el presidente del país A declara “donde sea que encuentres soldados del país B, los matas y los asedias”, nadie lo haría. realmente encuentro mucho mal en esa afirmación.
Matar en la guerra no es nada peculiar, y todavía debe haber una guerra en la que los soldados se abrazaron y se besaron. Además, el Dr. Zakir Naik escribe en su libro “Respuestas a las preguntas más comunes formuladas por los no musulmanes”:
“4. Verso 9: 5 citado para elevar la moral de los musulmanes durante la batalla
De manera similar, en Surah Taubah, capítulo 9, versículo 5, el Corán dice: “Mata a los Mushriqs [paganos] donde sea que los encuentres”, durante una batalla para elevar la moral de los soldados musulmanes. Lo que el Corán le dice a los soldados musulmanes es que no tengan miedo durante la batalla; donde sea que encuentres a los enemigos, mátalos “.
Los críticos del Islam se muestran tímidos de publicar el siguiente versículo, 9: 6, ya que contiene la respuesta a su engaño:
“Y si alguno de los idólatras busca tu protección (Oh Muhammad), protégelo para que pueda escuchar la Palabra de Allah, y luego llevarlo a su lugar seguro. Eso es porque son personas que no saben. (Traducción PICKTHAL, Corán 9: 6)
¡El Corán no solo dice que liberas a quienes buscan protección, sino que va más allá y declara protegerlos!
En el escenario internacional actual, incluso un general del ejército amable y amante de la paz, durante una batalla, puede dejar en libertad a los soldados enemigos, si quieren la paz. Pero, ¿qué general de ejército le dirá a sus soldados que si los soldados enemigos quieren paz durante una batalla, no los dejen en libertad, sino que también los escolten a un lugar de seguridad?
Por lo tanto, incluso en la guerra, el Corán promueve la paz.
Corán 2: 191
Los críticos del Islam generalmente aplican el enfoque de “cortar y elegir” con respecto a este versículo. Solo citan: “Y mátalos donde sea que los atrapes …” (2: 191). Sin embargo, seamos lo suficientemente valientes como para leer todo el pasaje en contexto de 2: 190-195:
Lucha en la causa de Dios contra los que luchan contra ti, pero no traspases los límites; porque Dios no ama a los transgresores. Y mátalos donde sea que los atrapes, y sácalos de donde te han arrojado; porque la persecución y la opresión son peores que la matanza; pero no luches contra ellos en la Mezquita Sagrada, a menos que (primero) peleen contigo allí; pero si pelean contigo, mátalos. Tal es la recompensa de aquellos que rechazan la fe. Pero si cesan, Dios es indulgente, misericordioso. Y pelear contra ellos hasta que no haya más tumulto u opresión, y prevalezca la justicia y la fe en Dios; pero si cesan, que no haya hostilidad excepto para aquellos que practican la opresión. El mes prohibido, para el mes prohibido, y por lo tanto para todas las cosas prohibidas, existe la ley de la igualdad. Si alguien transgredió la prohibición contra ti, transgértate igualmente contra él. Pero teme (el castigo de) Dios, y sabe que Dios está con aquellos que se contienen. Y gasta tu sustancia en la causa de Allah, y no hagas que tus propias manos contribuyan a (tu) destrucción; pero haz el bien; Alá ama a los que hacen el bien. (YUSUF ALI, Corán 2: 190-195)
El versículo claramente dice que pelees contra aquellos que pelean contigo , sin embargo, no traspases los límites. En ese sentido, por lo tanto, promueve el asesinato de inocentes, pero permite la defensa propia. Continúa diciendo “Y lucha contra ellos hasta que no haya más tumulto u opresión, y prevalezca la justicia” y “si cesan, no habrá hostilidad excepto para aquellos que practican la opresión”. Por lo tanto, una vez más cuando se examina todo el contexto, los versos no promueven el asesinato de inocentes de ninguna manera.
Abdul Majid Daryabadi (Finlay, Grecia bajo los romanos, pp. 367-368) escribe en el versículo 2: 190:
“… Violando la tregua que ellos mismos habían firmado. Los musulmanes, después de haber soportado una persecución incalculable con una fortaleza casi sobrehumana durante años y años a manos de los paganos de Makkah, ahora están obligados por primera vez a tomar represalias. ‘Durante trece años completos, los musulmanes fueron sometidos a una persecución implacable en La Meca. El Profeta y sus seguidores huyeron de por vida a Medina, pero el enemigo no los dejaría solos en su refugio. Llegaron a atacarlos dentro de un año, y las tres primeras batallas se libraron en la misma localidad, lo que determinará si el Profeta era un asaltante o un acusado ” (Headley, The Original Church of Jesus Christ and Islam, p. 155). Los Makkans habían firmado una tregua y fueron los primeros en romperla …
Una vez más, cuando se examina todo el contexto, los versos no promueven el asesinato de inocentes, ya sean musulmanes o no musulmanes, sino solo defensa propia.
Corán 4:89
El verso dice:
Pero si se alejan, atrápalos y mátalos donde sea que los encuentres; y (en cualquier caso) no tome amigos o ayudantes de sus filas “(4:89)
Una vez más se ignora el contexto, no citan versos anteriores y siguientes.
Ellos solo desean que rechacen la Fe, como lo hacen, y así estar en el mismo pie (como ellos): Pero no quiten amigos de sus filas hasta que huyan en el camino de Allah (de lo que está prohibido) . Pero si se vuelven renegados, agárralos y mátalos donde sea que los encuentres; y (en cualquier caso) no tomar amigos o ayudantes de sus filas; – Excepto aquellos que se unen a un grupo entre quien y usted hay un tratado (de paz), o aquellos que se acercan a usted con corazones que les impiden luchar contra usted y luchar contra su propia gente. Si Alá hubiera querido, podría haberles dado poder sobre ti, y te habrían peleado: por lo tanto, si se retiran de ti pero no pelean contigo, y (en cambio) te envían (Garantías de) paz, entonces Alá no ha abierto camino para ti (para luchar contra ellos). Otros encontrarán ese deseo de ganarse su confianza y la de su gente: cada vez que son enviados de vuelta a la tentación, sucumben a eso: si no se retiran de ti ni te dan (garantías) de paz además de restringir sus manos, incautarlos y matarlos donde sea que los consigas: en su caso, te hemos proporcionado un argumento claro en contra de ellos. (Traducción de YUSUF ALI, Corán 4: 89-91)
Cuando lo leemos en contexto, el versículo 4:89 NO es para aquellos “que se unen a un grupo entre quienes y ustedes hay un tratado (de paz), o aquellos que se acercan a ustedes con corazones que les impiden luchar contra ellos, así como luchar contra sus gente propia ”. Este versículo solo se refiere a aquellos que“ no se aparten de usted ni le den (garantías) de paz además de restringir sus manos ”.
El Dr. Muzammil H. Siddiqi dice con respecto a este versículo:
“Ahora dime honestamente, ¿estos versículos dan un permiso gratuito para matar a alguien en cualquier lugar? Estos versos fueron revelados por Dios al Profeta Muhammad (la paz y las bendiciones sean con él), en el momento en que los musulmanes fueron atacados por los no musulmanes de Makkah de manera regular. Asustaban a la comunidad musulmana de Medina. Se puede decir, usando la jerga contemporánea, que hubo constantes ataques terroristas contra Medina y en esta situación a los musulmanes se les dio permiso para luchar contra el “terrorista”. Estos versículos no son un permiso para el “terrorismo”, pero son una advertencia contra los “terroristas”. Pero incluso en estas advertencias se puede ver cuánta moderación y cuidado se enfatiza “.
Por lo tanto, está claro que el versículo solo permite la autodefensa contra aquellos que “no se apartan de ti ni te dan (garantías) de paz además de restringir sus manos”. Naturalmente, sería necesario que los enemigos se retiraran y hicieran las paces para lograr la paz. El versículo no se refiere a “aquellos que se unen a un grupo entre los cuales hay un tratado (de paz), o aquellos que se acercan a usted con el corazón que les impide luchar contra usted y también contra su propia gente”.
En “… no te alejes de ti ni te des (garantías) de paz además de restringir sus manos”, obviamente es necesario dar garantías de paz o formar un tratado además de dejar de pelear. De lo contrario, cualquiera puede pretender estar “refrenando sus manos” cuando son débiles, y cuando son fuertes nuevamente regresan y atacan nuevamente. Por lo tanto, para hacerlo oficial, el Corán dice que le brinde (garantías) de paz y no actúe como dos caras.
Corán 4:95
Ya hemos discutido 4:89, ahora veamos 4:95. La traducción común entre los críticos de este versículo (mal traducida) es:
Corán 4:95 No son iguales aquellos creyentes que se sientan en su casa y no reciben daño perjudicial, y aquellos que se esfuerzan mucho, luchando contra la Yihad en la Causa de Dios con sus riquezas y vidas. Dios ha otorgado un rango más alto a aquellos que se esfuerzan mucho, luchando contra la Jihad con sus riquezas y cuerpos a aquellos que se sientan (en casa). A cada uno le ha prometido Dios el bien, pero prefiere a los yihadistas que se esfuerzan mucho y luchan por encima de los que se sientan en casa. Ha distinguido a sus luchadores con una gran recompensa.
Ahora examinemos este versículo a la luz de otra traducción común:
¡Oh vosotros que creéis! Cuando salgas (para pelear) en el camino de Allah, ten cuidado de discriminar, y no digas a quien te ofrezca paz: “No eres un creyente”, buscando las ganancias de esta vida (para que puedas despojar él). Con Allah hay botín abundante. Incluso así (como él es ahora) estabas antes; pero Allah desde entonces te ha sido misericordioso. Por lo tanto, tenga cuidado de discriminar. Alá está siempre informado de lo que hacéis. Aquellos de los creyentes que se sientan quietos, aparte de aquellos que tienen un dolor (incapacitante), no están en igualdad con aquellos que luchan en el camino de Allah con sus riquezas y vidas. Alá ha conferido a aquellos que luchan con su riqueza y vive un rango superior al sedentario. A cada uno le ha prometido el bien, pero ha otorgado a los que luchan una gran recompensa por encima del sedentario; (Traducción PICKTHAL, Corán 4: 94-95)
El versículo dice que aquellos que luchan en el camino de Dios con vidas y riquezas no son iguales a aquellos que no lo hacen, lo cual es lógico. Las traducciones precisas no mencionan a los “yihadistas” y los asesinatos, como indican las malas traducciones. Una vez más, los críticos aprovechan las traducciones inexactas. También 4:94 previene el asesinato de inocentes, ya que dice “… ten cuidado de discriminar, y no digas a quien te ofrece la paz:” No eres un creyente “, buscando las ganancias de esta vida …”
Corán 47: 4
Si se lee con una buena traducción y un contexto histórico en mente, no se puede encontrar una queja significativa sobre 47: 4. Sin embargo, algunos no musulmanes insisten en usar una traducción muy pobre del Corán con adiciones. Una de esas traducciones dice:
Corán 47: 4 Entonces, cuando te enfrentes con los infieles incrédulos en la batalla, golpea sus cuellos hasta que los domines, matando e hiriendo a muchos de ellos. Por último, cuando los haya sometido a fondo, átelos firmemente, haciéndolos cautivos. A partir de entonces, ya sea generosidad o rescate hasta que la guerra establezca sus cargas. Así, Dios te ordena que sigas llevando a cabo la Jihad contra los infieles incrédulos hasta que se sometan al Islam.
Sin embargo, casi todas las traducciones principales son contrarias a la traducción anterior. La traducción de Yusuf Ali dice:
Por lo tanto, cuando te encuentres con los incrédulos (en la lucha), golpea sus cuellos; Finalmente, cuando los hayas sometido completamente, une firmemente un vínculo (sobre ellos): a partir de entonces (es el momento de) generosidad o rescate: hasta que la guerra imponga sus cargas. Por lo tanto (se os ha mandado): pero si hubiera sido la Voluntad de Allah, ciertamente podría haber exigido represalias de ellos (Él mismo); pero (te deja pelear) para ponerte a prueba, algunos con otros. Pero aquellos que son asesinados en el Camino de Allah, Él nunca dejará que se pierdan sus obras. (Traducción de Yusuf Ali, Corán 47: 4)
Se pueden consultar más traducciones aquí. En ninguna parte las traducciones precisas hacen mención de 1) “matar e herir” 2) “Por lo tanto, Dios le ordena que continúe llevando a cabo la Yihad contra los infieles incrédulos hasta que se sometan al Islam”, esas son adiciones del traductor y no son que se encuentra en el Corán.
Según el profesor Shahul Hameed ( http://www.islamonline.net/askab …), el contexto histórico de este verso es la Batalla de Badr. Él escribe:
“El contexto de este verso fue cuando los musulmanes debían luchar contra sus enemigos por su propia existencia. Después de trece años de resistencia y paciencia, el profeta y sus compañeros tuvieron que abandonar su ciudad natal de Makkah y emigrar a Medina. Cuando la gente de Medina lo recibió allí y fue aceptado como líder allí, los Makkans se volvieron infelices. Querían eliminar a Mahoma y su religión; y entonces enviaron su ejército para erradicar el Islam. Y la batalla crucial tuvo lugar en Badr “.
Una vez más, el contexto es de guerra aquí y, por lo tanto, no se prescribe el asesinato de personas inocentes. Naturalmente, en la guerra se esperaría que la gente peleara y matara, por lo tanto, “golpear sus cuellos” es natural.
Corán 33:23
Otra traducción pobre de este verso comúnmente se lee:
Corán 33:23 Entre los creyentes hay hombres que han sido fieles a su pacto con Dios y han salido a la Jihad (lucha santa). Algunos han completado su voto al extremo y han sido martirizados luchando y muriendo en Su Causa, y algunos están esperando, preparados para la muerte en la batalla.
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 (ie, 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.
Quran 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 saws 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)
Quran 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; Alá no ama a los transgresores. (PICKTHAL Translation, Quran 2:190)
Quran 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 (for the cause) 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)
Corán 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 5:33)
The verses before and after 5:33 are 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.
Quran 9:29
Lucha contra aquellos que no creen en Allah ni en el Último Día, ni sostienes lo prohibido que Allah y Su Mensajero han prohibido, ni reconocen la religión de la Verdad (incluso si lo son) de la Gente del Libro, hasta que paguen Jizya con sumisión voluntaria, y se sienten sometidos. (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 a non-muslim who doesn’t pay poll-tax in Islamic State and thus does 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, 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, قاوم [Source ]
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, WAR [Source ]
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.
Quran 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. ¡Oh vosotros que creéis! 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 es oyente, conocedor. (PICKTHAL Translation, Quran 8:12-16)
Verses 8:12-17 are in the context of Battle Of Badr. Ansar Al-‘Adl ( Source ) 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.
Corán 5:51
Translation of PICKTHAL is usually quoted:
¡Oh vosotros que creéis! 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 [ Source ]
“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, root word of Awliya (Al-wali الولي) means:
N PROTECTOR
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
[ Source ]
Al-Wali and awliya are NOT mentioned in the above list of friends.
However, according to the same dictionary, an Arabic word for protector is الولي (the wali):
N الحامي, المدافع, الولي, النصير, الواقية أداة للوقاية من اّذى, الوصي على العرش
[ Source ]
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 [ie, 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 (ie 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)
Quran 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-defense 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.
Part 2: 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. Ni adoraréis lo que yo adoro. 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:
No hay compulsión en la religión. 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 es oyente, conocedor. (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 emphasizes 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:
¡Oh vosotros que creéis! 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 emphasizes 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”. Si Allah no verificó a un grupo de personas por medio de otro, seguramente se habrían derribado monasterios, iglesias, sinagogas y mezquitas, en las que se conmemora el nombre de Allah en abundancia. Allah ciertamente ayudará a aquellos que ayuden a su (causa); – en verdad Allah está lleno de Fuerza, Exaltado en Poder, (capaz de hacer cumplir Su Voluntad). (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 its followers not to transgress limits:
Fight in the cause of Allah those who fight you, but do not transgress limits ; Alá no ama a los transgresores. (YUSUF ALI Translation, Quran 2:190)
We Conclude with the following verse of the Quran:
How should ye not fight for the cause of Allah and (for the cause) 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! [4:75]
Y Allah sabe lo mejor.