*blink*
That’s…a whole lotta verses.
I’ll be as lucid as possible. But it’s gonna be so loooong.
Summary: The meaning of verses of the Quran cannot be understood without an accompanying interpretation and a knowledge of the historic context of that chapter.
Interpretation:
This is the commentary assembled with the support of other verses of the Quran, recorded and verified sayings of Islam’s Prophet, Hazrat Muhammad and good old common sense of eminent scholars. Interpretation is only done by very learned people. It is considered sinful to twist the words to mean something for ones own personal gain (like the proverb “the devil can quote the scripture for his own purposes”). Sadly this is what happens in uneducated out-of-the-way areas and in unsupervised madrassahs.
Historic Context:
Muslims believe the Quran was reveled over a time period of twenty-something years. So there were different things going on at different times. There are different kinds of verses. Verses that order ‘Do good’, ‘Give to the poor’ etc. These are considered constant, for all time, universal.
But then there are commandments for a specific time against a specific people.
For about the first thirteen years of the existence of Islam the first Muslims lived in a town called Mecca. At the time the predominant religion was a polytheist one practiced by the rich and powerful traders, merchants etc. During this time there are chapters of the Quran revealed we call “Makki” i.e. from Mecca. In these we find orders the Prophet and the Muslims to suffer whatever’s thrown at them. A lot of Muslims were tortured and died in this time. Their lands were confiscated and property stolen.
Then came the verse ordering a migration of the Muslims from Mecca to Madina. After this Hijrat (emigration) Islam eventually flourished. But not before the people who had confiscated their lands attacked them in a lot of tiny skirmishes and a few big battles. While the Muslims were here the chapters of the Quran we call “Madni” i.e. from Madina were revealed. The orders here differ in that there was less of the bear-it-in-silence and more of the pick-up-your-sword-and-get-moving. All of the verses you have quoted asking about the implications (except the last from surah 66) were revealed at Medina.
When Muslims are allowed to fight:
While spreading ‘fisad’ i.e. bloodshed is not commendable at all. Muslims consider it permissible in certain conditions.
"Permission is given (to fight) those who have taken up arms against you wrongfully. And verily God (Allah) is well able to give you succor. To those who have been driven forth from their homes for no reason than this that they say 'Our Lord is God…” (surah 22)
Basically self defense against religious persecution.
Battle of Badr:
Shortly after the Muslims settled in Medina they encountered the first war between Muslims and the hostile non-Muslims. the first major battle was at a place called Badr. It was between the polytheists they’d left back at Mecca who were 950 strong against the Muslims 314. The Muslims managed to win anyway but they were in a startling minority.
[2.191] And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers.
[2.193] And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors.
I did say not to pluck verses out of nowhere.
Without the preceding and following verses the meaning gets distorted.
[2.190] 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.
(According to the interpretation the limits referred to were to avoid the damage of property, the killing of non-combatants, women, children, elderly, disabled etc)
[2.191] And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and
do not fight with them at the Sacred Mosque
until they fight with you in it, but if
they do fight you, then slay them; such is the recompense of the unbelievers.
(You’ll notice the ‘them’ means those non-Muslims at Badr. The non-Muslims had driven the Muslims out of their homes. The verse says the Muslims should regain their homes at Mecca. “Do not fight with them…until they fight with you” indicated it was defensive battle. "Persecution is severer than slaughter" means its better to die than to live in oppression. )
[2.192]
But if they desist, then surely Allah is Forgiving, Merciful.
(If they stopped fighting the Muslims were to stop fighting. Because the only war allowed in Islam is defensive.)
[2.193] And fight with them
until there is no persecution, and religion should be only for Allah, but
if they desist, then there should be no hostility except against the oppressors.
(Another reference to the way the polytheists oppressed and persecuted the Muslims. If they backed down Muslims were supposed to stop their hostilities)
I daresay a call to war is not a bad thing if the nature of it is defensive. And everywhere it is also mentioned to desist and stop when the attackers back off.
[8.39] And fight with them until there is no more persecution and religion should be only for Allah; but if they desist, then surely Allah sees what they do.
[8.38] Say to those who disbelieve,
if they desist, that which is past shall be forgiven to them; and if they return, then what happened to the ancients has already passed.
[8.39] And fight with them until there is no more persecution and religion should be only for Allah; but if they desist, then surely Allah sees what they do.
Context is the same battle of Badr. If the non-Muslims desisted their attack, they would be forgiven and they could all live in harmony. If they attacked the Muslims, then not so much.
[8.65] O Prophet! urge the believers to war; if there are twenty patient ones of you they shall overcome two hundred, and if there are a hundred of you they shall overcome a thousand of those who disbelieve, because they are a people who do not understand.
[8.61] And
if they incline to peace, then incline to it and trust in Allah; surely He is the Hearing, the Knowing.
[8.62] And if they intend to deceive you-- then surely Allah is sufficient for you; He it is Who strengthened you with His help and with the believers
[8.63] And united their hearts; had you spent all that is in the earth, you could not have united their hearts, but Allah united them; surely He is Mighty, Wise.
[8.64] O Prophet! Allah is sufficient for you and (for) such of the believers as follow you.
[8.65] O Prophet! urge the believers to war; if there are twenty patient ones of you they shall overcome two hundred, and if there are a hundred of you they shall overcome a thousand of those who disbelieve, because they are a people who do not understand.
“Urging to war” was when they would not “incline to peace”. “Twenty patient ones etc” referes to the minority of the Muslims. They were half the number the attacking army was. And they did overcome them.
Another example:
[5.51] O you who believe! do not take the Jews and the Christians for friends; they are friends of each other; and whoever amongst you takes them for a friend, then surely he is one of them; surely Allah does not guide the unjust people.
The interpretation according to Ibn Kathir (vol 2, p. 68)
“…this verse was revealed after the Battle of Uhud when Muslims had a set back. At that time, a Muslim from Madinah said, "I am going to live with Jews so I shall be safe in case another attack comes on Madinah." And another person said, "I am going to live with Christians so I shall be safe in case another attack comes on Madinah." So Allah revealed this verse reminding the believers that they should not seek the protection from others, but should protect each other. “
The word for friend is the Arabic ‘awliya.’ It also means lord, master, guardian, protector. For example Allah is referred to as ‘wali’ (which is the singular form of awliya) of the Muslims in the Quran i.e. their lord, master, protector.
It doesn’t mean don’t take them for buddies. It means don’t abandon your side of the battle and flee for cover on the (then) enemies’ side.
I could go on and on. But it’s already too long as it is. If you do want to discuss individual verses perhaps email would be better! Whatever you like.
Non-Muslims in Muslim Heaven
all of these verses portray admittance into hell based upon a lack of belief in Allah
[2:62]
Surely, those who believe, those who are Jewish, the Christians, and the Sabians; anyone who (1) believes in GOD, and (2) believes in the Last Day, and (3) leads a righteous life, will receive their recompense from their Lord. They have nothing to fear, nor will they grieve.
"Amongst the Banī Isrā’īl (Children of Isrā’il) there was a believer whose neighbour was an unbeliever. That unbeliever would always show kindness and good conduct towards his believing neighbour. When this unbeliever died, God made for him a house out of a type of mud which shielded him from the heat of the fire, and his sustenance would be given to him from outside his own environment, which was of fire. He was told, ‘This is because of your kindness and good conduct towards your believing neighbour.’”
Allāmah Majlisī , after quoting this tradition, says: “This tradition and others like it are evidence that the punishment of some unbelievers in Hell will be lifted, and the verses of Qur’ān that say the punishment of the unbelievers shall not be lightened are with regard to those who have not performed such good deeds.”
-
Bihārul Anwār, Volume 3, Page 377 (Sayings and reports of the Prophet)
“
The good deeds of individuals who don’t believe in God and the Day of Judgement and perhaps may ascribe partners to God will cause their punishment to be lessened and, occasionally, be lifted.”
-Ayatullah Mutahhari (Muslim scholar)
According to the interpreters of the Quran there are two kinds of non-Muslims.
Muqasir (Negligent)
This basically refers to people who had their full chance to be Muslims but didn’t. Meaning they were exposed to a good example of Islam or were in contact with certain basic truths but rejected them. These types don’t even acknowledge anything about Islam could possibly be right. It is generally accepted by Muslims that these will face some sort of punishment, even hell.
Qasir (Incapable):
Children, mentally disabled, people living in geographic areas with no or limited access to Islam or to (good) Muslims. This class can also be extended to those who have been brought up in an atmosphere which renders them unable to reconcile themselves to believe the legitimacy of Islam. Or an environment where there is a prejudice against Islam and thinking outside the box.
The latter class is from where Muslim pluralism takes off. It is arguable that with most people today being unaware of what the nature of Islam is they would belong to the “qasir” class. There’s no evidence but I’m fairly certain if you stopped someone in the streets and asked them to name the first Muslim to come to their heads they would probably say Saddam Hussein! *cringe*
In fact from an Islamic point of view Muslims might be the ones to come under fire for not showing their religion in a favourable light. Shame on us, really. We can protest against Denmark and burn flags in the streets but you never see that many Muslims uniting to fight against issues like poverty or corruption. This is a welcome exception:
http://www.upi.com/Top_News/2008/11/08/ ... 226199440/
Now I’m not saying Islam says ALL non Muslims will go to heaven. There are quite a few places where the Quran remonstrates with “non believers” or rather people of other faiths. Particularly those who worship more than one god. But nowhere does it say that ALL non Muslims will be eternally damned. And like I said before Heaven as Muslims see it has many levels from the lowest to the highest.
If you are really interested in the topic of who goes to hell according to Islam I suggest the “Muslim Scholarly Discussions on Salvation and the Fate of ‘Others’” by
Mohammad Hassan Khalil. Its rather hefty but worth it if you’re interested in the subject:
http://deepblue.lib.umich.edu/bitstream ... lm_1-3.pdf
More questions answered later. Very sleepy now.
