What is Jihad?

Islamic Holy War? Muslims Killing Jews & Christians? That is what we are told - by the western media. But what is the real truth behind this word JIHAD? Jihad Explained by Dr. Amir Ali, Ph.D. (May Allah have Mercy on him) In the linguistic sense, the Arabic word "jihad" means struggling or striving and applies to any effort exerted by anyone. In this sense, a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his [1] popularity with his constituents and so on. The term strive or struggle may be used for/by Muslims as well as non-Muslims; for example, Allah, the One and Only True God says in the Quran: "We have enjoined on people kindness to parents; but if they STRIVE (Jahadaka) to make you ascribe partners with Me that of which you have no knowledge, then obey them not..." [Noble Quran 29:8; also see 31:15] In the above two verses of the Quran, it is non-Muslim parents who strive (Jahadaka) to convert their Muslim child back to their religion. In the West, "jihad" is generally translated as "holy war," a usage the media has popularized. According to Islamic teachings, it is UNHOLY to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words "holy war" back into Arabic, we find "Harbun Muqaddasatu," or for "the holy war," "Al-Harbu AlMuqaddasatu." WE CHALLENGE any researcher or scholar to find the meaning of "jihad" as holy war in the Quran or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Quran, the Hadith and other Islamic literature translate the term "jihad" as "holy war," due to the influence of centuries-old Western propaganda. This could be a reflection of the Christian use of the term "Holy War" to refer to the Crusades of a thousand years ago. However, the Arabic words for "war" are "Harb" or "Qital," which are found in the Quran and Hadith. For Muslims the term JIHAD is applied to all forms of STRIVING and has developed some special meanings over time. The sources of this development are the Quran (the Word of God revealed to Prophet Muhammad (peace be upon him). The Quran and the Hadith use the word "jihad" in several different contexts which are given below: 1. RECOGNIZING THE CREATOR AND LOVING HIM MOST: It is human nature to love what is seen with the eyes and felt with the senses more than the UNSEEN REALITY. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Quran addresses those who claim to be believers: "O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you takes them for protectors, such are wrongdoers. Say: if your fathers, and your children, and your brethren, and your spouses, and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with are dearer to you than Allah and His Messenger and STRIVING in His way: then wait till Allah brings His command to pass. Allah does not guide disobedient folk." [Noble Quran 9:23, 24] It is indeed a struggle to put Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his family, peers and society. 2. RESISTING PRESSURE OF PARENTS, PEERS, AND SOCIETY: Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures. It is not easy to resist such pressures and STRIVE to maintain dedication and love of Allah over all else. A person who has turned to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family. We read in the Quran: "So obey not the rejecters of faith, but strive (Jahidhum) against them by it (the Quran) with a great endeavor." [Noble Quran 25:52] 3. STAYING ON THE STRAIGHT PATH STEADFASTLY: Allah says in the Quran: "And STRIVE (JAHIDU) for Allah with the endeavor (JIHADIHI) which is His right. He has chosen you and has not laid upon you in the DEEN (religion) any hardship..." [Noble Quran 22:78] "And whosoever STRIVES (JAHADA), STRIVES (YUJAHIDU) only for himself, for lo! Allah is altogether independent of the universe." [Noble Quran 29:6] As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah. Allah says in the Quran: "Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: 'In what you were engaged?' They will way: 'We were oppressed in the land.' (The angels) will say: 'Was not Allah's earth spacious that you could have migrated therein?'" [Noble Quran 4:97] "Lo! Those who believe, and those who emigrate (to escape persecution) and STRIVE (JAHADU) in the way of Allah, these have hope of Allah's mercy..." [Noble Quran
2:218]

Allah tests the believers in their faith and their steadfastness: "Or did you think that you would enter Paradise while yet Allah knows not those of you who really STRIVE (JAHADU), nor knows those (of you) who are steadfast." [Noble
Quran 3:142]

"And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give tidings to the steadfast." [Noble Quran 2:155] We find that the Prophet Muhammad (peace be upon him) and his clan were boycotted socially and economically for three years to force him to stop his message and compromise with the pagans but he resisted and realized a moral victory [2]. 4. STRIVING FOR RIGHTEOUS DEEDS: Allah declares in the Quran: "As for those who STRIVE (JAHADU) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers." [Noble Quran 29:69] When we are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify: "Ayshah, wife of the Prophet (peace be upon him) asked, 'O Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?' He replied, 'But the best of jihad is a perfect Hajj (pilgrimage to Makkah).'" [Sahih Al-Bukhari #2784] At another occasion, a man asked the Prophet Muhammad (peace be upon him): "'Should I join the jihad?' He asked, 'Do you have parents?' The man said, 'Yes!' The Prophet (peace be upon him) said, 'Then strive by serving them!'" [Sahih Al-Bukhari
#5972]

Yet another man asked the Messenger of Allah (peace be upon him): "'What kind of jihad is better?' He replied, 'A word of truth in front of an oppressive ruler!'" [Sunan Al-Nasa'i #4209] The Messenger of Allah (peace be upon him) said: "...the MUJAHID (one who carries out jihad) is he who STRIVES against himself for the sake of Allah, and the MUHAJIR (one who emigrates) is he who abandons evil deeds and sin." [Sahih Ibn Hibban #4862] 5. HAVING COURAGE AND STEADFASTNESS TO CONVEY THE MESSAGE OF ISLAM: The Quran narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey the message of Allah to mankind. For examples, see the Quran 26:1-190, 36:13-32. In the Quran, Allah specifically praises those who strive to convey His message: "Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the Muslims." [Noble Quran 41:33] Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Quran: "The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but STRIVE with their wealth and their selves for the cause of Allah. Such are the truthful." [Noble Quran 49:15] 6. DEFENDING ISLAM AND THE COMMUNITY: Allah declares in the Quran: "To those against whom war is made, permission is given (to defend themselves), because they are wronged - and verily, Allah is Most Powerful to give them victory - (they are) those who have been expelled from their homes in defiance of right - (for no cause) except that they say, 'Our Lord is Allah'..." [Noble Quran 22:39-40] The Quran permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self-defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad (peace be upon him) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad (peace be upon him), the Muslims fought to defend their faith and community [3]. The Quran adds: "Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors. ...And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against transgressors." [Noble Quran 2:190, 193] 7. HELPING ALLIED PEOPLE WHO MAY NOT BE MUSLIM: In the late period of the Prophet Muhammad's (peace be upon him) life, the tribe of Banu Khuza'ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad's (peace be upon him) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad (peace be upon him) to come to their help and punish Quraysh. The Prophet Muhammad (peace be upon him) organized a campaign against Quraysh of Makkah which resulted in the conquest of Makkah which occurred without any battle [4]. 8. BANISHING THOSE WHO ACT TREACHEROUSLY: Allah orders the Muslims in the Quran: "If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the treacherous." [Noble Quran 8:58] Prophet Muhammad (peace be upon him) undertook a number of armed campaigns to remove treacherous people from power and their lodgings. He had entered into pacts with several Jewish tribes, however, some of them proved themselves treacherous. Prophet Muhammad (peace be upon him) launched armed campaigns against these tribes, defeated and exiled them from Medina and its surroundings [5]. 9. DEFENDING THROUGH PREEMPTIVE STRIKES: Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged with responsibility see dangers ahead of time and must provide leadership. The Messenger of Allah, Muhammad (peace be upon him), had the responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them [6]. Allah ordered Muslims in the Quran: "Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not." [Noble Quran 2:216]

10. GAINING FREEDOM TO INFORM, EDUCATE AND CONVEY THE MESSAGE OF ISLAM IN AN OPEN AND FREE ENVIRONMENT: Allah declares in the Quran: "They ask you (Muhammad) concerning fighting in the Sacred Month. Say, 'Fighting therein is a grave (offense) 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 inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they can..." [Noble Quran 2:217] "And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back." [Noble Quran 42:39] To gain this freedom, Prophet Muhammad (peace be upon him) said: "STRIVE (JAHIDU) against the disbelievers with your hands and tongues." [Sahih Ibn Hibban #4708] The life of the Prophet Muhammad (peace be upon him) was full of STRIVING to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable. 11. FREEING PEOPLE FROM TYRANNY: Allah admonishes Muslims in the Quran: "And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? - 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.'" [Noble Quran 4:75] The mission of the Prophet Muhammad (peace be upon him) was to free people from tyranny and exploitation by oppressive systems. Once free, individuals in the society were then free to chose Islam or not. Prophet Muhammad's (peace be upon him) successors continued in his footsteps and went to help oppressed people. For example, after the repeated call by the oppressed people of Spain to the Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by the Muslims, the Christian population of Hims reportedly said to the Muslims: "We like your rule and justice far better than the state of oppression and tyranny under which we have been living." [7] The defeated rulers of Syria were Roman Christians, and Iraq was ruled by Zoroastrian Persians. WHAT SHOULD MUSLIMS DO WHEN THEY ARE VICTORIOUS? Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should provide truthful knowledge and free people from the bondage of 'associationism' (SHIRK, or multiple gods), prejudice, superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with divine morality, peace and education. The Quran declares: "Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly. Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer." [Noble Quran 4:58] "O you who believe! Stand out firmly for Allah's witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety and fear Allah. And Allah is well acquainted with all that you do." [Noble Quran 5:8] "And of those whom We have created there is a nation who guides with the Truth and establishes justice with it." [Noble Quran 7:181] "Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed." [Noble Quran 16:90] "Those who, if We give them power in the land, establish prescribed prayers (SALAH) and pay the poor-due (ZAKAH) and enjoin right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs." [Noble Quran 22:41] DID ISLAM SPREAD BY FORCE, SWORDS OR GUNS? The unequivocal and emphatic answer is NO! The Quran declares: "Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error." [Noble Quran 2:256] Here is a good study of the question of the spread of Islam by a Christian missionary, T. W. Arnold: "...of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of Mohammedan [sic] governments towards them" [8]. Islam does not teach, nor do Muslims desire, conversion of any people for fear, greed, marriage or any other form of coercion. In conclusion, jihad in Islam is STRIVING IN THE WAY OF ALLAH by pen, tongue, hand, media and, if inevitable, with arms. However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride. References [1]. For the sake of simplicity and easy reading, masculine pronouns have been used throughout this brochure. No exclusion of females is intended. [2]. Haykal, M. H., THE LIFE OF MUHAMMAD, Tr. Isma'il R. Faruqi, American Trust Publications, 1976, p. 132. [3]. Haykal, pp. 216, 242, 299 and 414 for the Battles of Badr, Uhud, Al-Khandaq and Hunayn, respectively. [4]. Haykal, p. 395 for the conquest of Makkah. [5]. Haykal, pp. 245, 277, 311 and 326 for campaigns against the tribes of Banu Qaynuqa', Banu Al-Nadir, Banu Quraydhah and Banu Lihyan, respectively. Also, see p. 283 for the Battle of Dhat Al-Riqa'. [6]. Haykal, pp. 284, 327, 366, 387, 393, 443 and 515 for the Battles of Dawmat Al-Jandal, Banu Al-Mustaliq, Khaybar, Mu'tah, Dhat Al-Salasil, Tabuk and the Campaign of Usamah Ibn Zaid, respectively. [7]. Hitti, Philip K., HISTORY OF THE ARABS, St. Martin's Press, New York, 1970, p. 153. [8]. Arnold, Sir Thomas W. THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM FAITH, Westminister A. Constable & Co., London, 1896, p. 80. ============================================================================================================================

Jihad (Struggle)
Islam and Terrorism Dr. Bilal Philips Islam Spread By The Sword: The common image of Islam being spread by an Arab on camel back riding in off the desert with a Quran in one hand and a scimitar (a curved sword) in the other offering a choice of either accepting Islam or losing one's head. As mentioned earlier under the issue of apostasy, forcible conversion is prohibited in Islam. The religion did not spread by the sword. There were military confrontations between the Muslim state and the existing world powers of Rome and Persia. However, the areas conquered were put under Muslim administration and the populations were free to maintain their own beliefs. Muslims ruled Egypt, Palestine and Lebanon from the 8th century and sizeable Christian communities continued to exist over the past 13 centuries. Muslims ruled Spain for 700 years and India for 1000 years without the vast majority of the population converting to Islam. The largest Muslim country in the world today is Indonesia, having over 200 million citizens, never saw a Muslim soldier. Islam spread there and in Malaysia and Philippines by trade. That was also the case of Islam's spread in West African countries like Nigeria, Ghana, Senegal, Chad and Niger. Also, Islam is the fastest growing religion in America today with anywhere between 300 and 500 converts daily. This is taking place without any soldiers or even missionaries. Terrorism Terrorism is defined by the American government as the threat or the use of violence to advance a political cause by individuals or groups, whether acting for or in opposition to established governmental authority, when such actions are intended to shock, stun, or intimidate a target group wider than the immediate victims. Actually such a general definition will include all wars of liberation from the American War of Independence to the French Revolution. The worst aspect and perhaps the most common feature of terrorism is the unleashing of violence against innocent civilians. The State of Israel is the most recent example of the establishment of a state by terrorism. It was established by Jewish terrorist groups, the most infamous of which was the Stern Gang. The term "Muslim terrorist" is used to label Islam as a terrorist religion. However, it is a misnomer. When IRA bombers struck, they were not labeled as "Catholic terrorists" even though the struggle is between Catholic Ireland and Protestant Northern Ireland supported by Protestant England. Likewise, when Timothy McVeigh blew up the CIA headquarters in Oklahoma City in 1995 killing 168 people, he was not labeled as a "Christian terrorist", though he was Christian and a terrorist. In fact the "Muslim terrorist" label was attached to the activities of the PLO who were a mixture of Muslims, Christians and communists. The PLO is not, nor was it ever, a Muslim organization. It is a nationalist organization working for the establishment of a secular Palestinian state. The face of terrorism can be seen in the extremist movements of Egypt. Al-Gama'a Al-Islamiyyah (Islamic Group) and Jihad Movements provided shock troops for a bitter struggle with Egypt's security forces that caused about 1,200 deaths from 1992 to 1997 but failed to topple Husni Mubarak's secular rule. The Gama'a claimed responsibility for the Luxor massacre of tourists in November 1997. However, in March 1997 its exiled leaders declared a unilateral truce and renounced violence. The philosophy of these movements and their program of action have been loudly condemned by leading Muslim scholars internationally as well as local Egyptian scholars. The case of Algeria is somewhat more complex. However, it is sufficient to say that the Islamic Salvation Front (F.I.S.) - which was poised to win the elections cancelled by the Algerian military - renounced violent struggle over a year ago, yet the slaughter of innocents still continues. From the beginning of the civilian slaughters, the F.I.S. disclaimed them and identified the G.I.A. as the main culprit. Recent reports indicate that the G.I.A. was created by government secret service agents to discredit the F.I.S.'s military struggle by alienating them from the masses through atrocities. Islam opposes any form of indiscriminate violence. The Quran states: "Anyone who has killed another except in retaliation, it is as if he has killed the whole of humankind." [Noble Quran 5:32] There are strict rules regulating how war may be conducted. Prophet Muhammad forbade the killing of women, children, and old people and the destruction of Churches and Synagogues or farms. Of course, if women, children or the elderly bear arms they may be killed in self-defense. Jihad

Usually translated by the Western media as "holy war" is a greatly misunderstood principle in Islam. There is no term in Arabic which means "holy war". War is not "holy" in Islam it is. The meaning of Jihad is "striving" or "struggle". It is used in Islam to refer to a variety of different efforts enjoined upon the believers. Striving to keep God and His Messenger more important than loved ones, wealth and one's own self is the most basic form of Jihad prescribed on every Muslim. The Prophet said, "No one has truly believed until Allah and His Messenger becomes more beloved than everything." Doing the righteous deeds prescribed by God is itself a Jihad. The Prophet was reported to have said, "The best Jihad is the perfect Hajj." On another occasion, someone asked the Prophet if he should join the Jihad. The Prophet responded by asking him whether his parents were still alive and when he replied that they were, he said, "Make Jihad by serving them." Defending Islam and the Muslim community is a primary aspect of the physical Jihad which involves taking up arms against an enemy. God states in the Quran: "Permission to fight has been given to those who have been attacked because they are wronged. And indeed, Allah is Most Powerful." [Noble Quran 22:39] "Fight in the cause of Allah against those who fight against you, but do not transgress the limits. Indeed Allah does not love transgressors." [Noble Quran 2:190] Muslims are also enjoined to fight against tyranny. The Quran states: "Why shouldn't you fight in the cause of Allah and for those oppressed because they are weak. Men, women and children who cry out, Our Lord! Rescue us from this town of oppressors'" [Noble Quran 4:75]
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Jihad - Is It Only For Defense?

by Sayyid Qutb - Notes by Sheikh Yusuf Estes Before a Muslim steps into the battlefield, he has already fought a great battle within himself against Satan- against his own desires and ambitions, his personal interests and inclinations, the interests of his own family and of his nation; against anything which is not from Islam; against every obstacle which comes into the way of worshipping Allah and the implementation of the Divine authority on earth, returning this authority to Allah and taking it away from the rebellious usurpers. Those who say that Islamic Jihad was merely for the defense of the 'home land of Islam' diminish the greatness of the Islamic way of life and consider it less important than their 'homeland'. This is not the Islamic point of view, and their view is a creation of modern age and is completely alien to Islamic consciousness. What is acceptable to Islamic consciousness is its belief, the way of life which this belief prescribes, and the society which lives according to this way of life. The soil of the homeland has, in itself, no value or weight. From the Islamic point of view, the only value which the soil can achieve is because on that soil Allah's authority is established and Allah's guidance is followed; and thus it becomes a fortress for the belief, a place for its way of life to be entitled the 'homeland of Islam', a centre for the movement for the total freedom of man. Of course, in that case the defense of the 'homeland of Islam' is the defense of the Islamic beliefs, the Islamic way of life, and the Islamic community. However, it's defense is not the ultimate objective of the Islamic movement of Jihad but it is a mean of establishing the Divine authority within it so that it becomes the headquarters for the movement of Islam, which is then to be carried throughout the earth to the whole of mankind, as the object of this religion is all humanity and its sphere of action is the whole earth. As we have described earlier, there are many practical obstacles in the establishing Allah's rule on earth, such as the power of state, the social system and traditions and, in general, the whole human environment. Islam uses force only to remove these obstacles so that there may not remain any wall between Islam and individual human beings, and so that it may address their hearts and minds after releasing them from these material obstacles, and then leave them free to choose to accept or reject it. We ought not to be deceived or embarrassed by the attacks of the Orientalists on the origin of Jihad, nor lose self-confidence under the pressure of present conditions and the weight of the great powers of the world to such an extent that we try to find reasons for Islamic Jihad outside the nature of this religion, and try to show that it was a defensive measure under temporary conditions. The need for Jihad remains, and will continue to remain, whether these conditions exist or not! ===================================================================================================================

What Does Islam Say About "Forcing People in Religion?"

by Sheikh Sami Al-Majid - Notes by Sheikh Yusuf Estes Killing? Terrorism? Forced Conversions? Spread with the Sword? "And KILL them where ever you find them..." [Noble Quran 2:191] "Let There Be No Compulsion in Religion." [Noble Quran 2:256] A basic and fundamental truth established by the sacred texts of Islam (Quran and Hadeeth) is that: - "No one can be forced to accept Islam!" It is the duty and obligation of the Muslims to establish proof and validity of Islam to the people in order for the truth to be distinct from falsehood. Muslims must present the truth and proofs of Islam and then allow others the freedom of choice to accept or reject the proofs. Once that is done, whoever wishes to accept Islam may do so and whoever desires to continue in some other way may do so. No one is to be threatened or harmed in any way for choosing not to accept Islam. Everyone is offered the following three options when Islamic Law is in force: Accept that there is only One deity to worship and obey His commandments (i.e.; be a Muslim) Reject Islam but agree to live together in peace without waging war or subverting or contriving against authority. Combat. There are two principle sources of proof for the Muslim. They are: The Quran - considered by Muslims to be the absolute Speech or Recitation of Allah, the Almighty. ('Quran' Ar. from the root; "Qara'a": to recite; Quran; lit. That which is recited). More about Quran . . . [click] The Hadith - teachings of Muhammad, peace be upon him. (Hadith - Ar. meaning, stories or narrations. The Hadiths have been collected, authenticated [in collections by Bukhari and Muslim called 'Sahih', categorized, preserved and memorized for over 1,400 years; all in the original language [Arabic]). More about Hadith . . . [click] Prophet Muhammad (peace be upon him) said Allah said, He forbids Himself to oppress and He forbids the believers from oppressing. The prophet Muhammad (peace be upon him) also said - "Help your brother in oppression, whether he is being oppressed or if he is the oppressor". When asked how could anyone help his brother if he is an oppressor, he replied, "Stop him." He also said, "Whoever shows no mercy, will not be shown mercy on the Day of Judgment" Note: It is forbidden (and impossible according to the meaning of the word "Islam") to ever compel anyone to accept Islam by force. Please review the detailed meaning of the words Islam, Jihad and Qital before continuing to read: Islam['Islam'; Ar. from the root "Salama" (silm), to be in peaceful submission; to surrender; to obey; peace; Islam lit. 'The active willful surrender, submission, obedience, in purity to the will of another (Allah) in complete peace.'] The understanding from the meaning of the word Islam itself makes it clear that there is no way that you could possibly force someone to do something that requires them to do it of their own free will and accord. If someone were forced to enter Islam then it would not be Islam anyway, as a condition of Islam is that it is by free choice in peace. Forcing people into Islam is totally illogical and certainly not acceptable in concept nor practice. More about the word Islam [click] Jihad & Qital: Please Note: The word most often used in the Quran regarding battles, military confrontations and wars is not "jihad" - it is "Qital" JIHAD - There are two (2) important points that we would like to visit regarding this most discussed and often misrepresented topic called, jihad. The meaning of the word; ['jihad'; Ar. from the root "Jahada", to struggle; assert oneself, as in making great effort to arrive at a conclusion as to the meaning and interpretation of Islamic Law (ijtihad); strive, as in, striving to complete a monumental task (jahid); jihad lit. 'The struggle to attain the objective.] The principle purpose of the institution of jihad. It must be understood that jihad according to Shari'ah (Islamic Law) was instituted by Allah, The Law Giver Himself, only for the purpose of raising, protecting and defending the Deen (way of Islam; La ilaha illa Allah [none has the right to be worshipped, except Allah.]). QITAL - The word "Qital" is from the root "Qatala" and implies the English word "combat" and also when in the form of "iqtul" (the imperative of the verb) it means "killing in mortal combat". See Footnote About JIHAD (1) The word "jihad" is often associated with something similar to the "Holy Wars" - wherein military expeditions were undertaken by the Crusaders under the orders from the Pope of the Catholic Church in the 11th, 12th, and 13th centuries against the people of Jerusalem, wherein they killed anyone and everyone without discretion, including Jews, Muslims and even non-Catholic Christians. Blood was spilled without regard to human life to the extent it was reported "We were in blood up to the legs of our horses". The crusaders carried away great wealth and some knights even built their own mini-kingdoms. Islam had forbidden anything like this five hundred (500) years prior with the revelation in Quran clearly enjoining upon the believers never to engage against those who are not engaging against you in warfare. Other limits were also imposed, such as not killing anyone who was not actually fighting, not killing the clergy, sparing the lives of women, children, livestock and not even destroying agriculture or infrastructure. The Quran was the first document of its kind in history to offer limitations and restrictions in open combat. Muslims were forbidden to engage in any combat for personal gain, revenge, or tribal disputes common at the time of revelation. Muslims were ordered not to engage in combat of any kind except within the very strict limitations offered by Almighty Allah. Enemies who were captured were not to be tortured or subjected to humiliation for the sake of entertainment, personal vindication or revenge. Captured prisoners were offered the same food and drink as the Muslims, given the opportunity to learn about Islam and witness the humble devotion of Muslims toward Almighty God. In some cases prisoners were offered freedom in exchange for teaching and educating the Muslims. Others accepted Islam and were totally accepted as Muslims citizens within the community of the believers. All of this was fourteen (14) centuries - before the Geneva Convention! Among the many decisive pieces of evidence in Islam to prove that "There is no compulsion in Islam" are the following: Allah says in His Quran:

"Let there be no compulsion in religion. Truth has been made clear from error. Whoever rejects false worship and believes in Allah has grasped the most trustworthy handhold that never breaks. And Allah hears and knows all things." [Noble Quran 2:256] Allah also says in Quran: "If it had been your Lord's will, all of the people on Earth would have believed. Would you then compel the people so to have them believe?" [Noble Quran 10:99] And Allah says: "So if they dispute with you, say I have submitted my whole self to Allah, and so have those who follow me.' And say to the People of the Scripture and to the unlearned: Do you also submit yourselves?' If they do, then they are on right guidance. But if they turn away, your duty is only to convey the Message. And in Allah's sight are all of His servants." [Noble Quran 3:20] Allah The Almighty has also said: "The Messenger's duty is but to proclaim the Message." [Noble Quran 5:99] It is important to note that these last two verses were revealed in Madinah. This is significant, since it shows that the ruling they gave was not just contingent on the Muslims being in Mecca in a state of weakness. Some people might be wondering that if Islam indeed advocates such an approach, then what is all this we hear about jihad? How can we explain the warfare that the Prophet (peace be upon him) and his Companions waged against the pagans? The answer to this is that jihad in Islamic Law can be waged for a number of reasons, but compelling people to accept Islam is simply not one of them. The reason why jihad was first permitted in Islam was so the Muslims could defend themselves against persecution and expulsion from their homes. Allah, Most High says: "To those against whom war is made, permission is given (to fight), because they are wronged and verily Allah is Most Powerful for their aid (They are) those who have been expelled from their homes in defiance of right (for no cause) except that they say, Our Lord is Allah'. Did Allah not check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his cause, for truly Allah is full of strength and might." [Noble Quran 22:39-40] Many of the earliest scholars mention that these were the first verses of the Quran that was revealed regarding jihad. Thereafter the following verses were revealed: "Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors. And kill them wherever you catch them and drive them out from whence they drove you out, for terrorism is worse than killing. But do not engage in combat with them at the sacred mosque unless they engage you in combat there. But if they combat against you, kill them. Such is the reward of those who suppress faith. But if they cease, Allah is Oft-Forgiving, Most Merciful. And combat them on until there is no more terrorism or oppression and there prevail justice and faith in Allah. But if they cease, don't let there be hostility except to those who practice oppression." [Noble Quran 2:190-193] From this point on, the scope of jihad was broadened from being purely for defense against direct attack to being inclusive of resistance against those who suppress the faith and deny people the freedom to choose their religion for themselves. This came later, because it is legislated for the Muslims only when they are capable of doing so. In times of weakness, Muslims may only fight against direct attack. As for the spread of Islam, this is supposed to take place peacefully by disseminating the Message with the written and spoken word. There is no place for the use of weapons to compel people to accept Islam. Weapons can only be drawn against those who persecute and oppress others and prevent them from following their own consciences in matters of belief. The Muslims cannot just stand by while people are being denied the right to believe in Islam and their voices are being crushed. This is the meaning of Allah's words: "And fight them on until there is no more terrorism or oppression and there prevails a way for justice and faith in Allah." [Noble Quran 2:193] The Prophet (peace be upon him) said in his letter to the Roman governor Heracles: "I invite you to accept Islam. If you accept Islam, you will find safety. If you accept Islam, Allah will give you a double reward. However, if you turn away, upon you will be the sin of your subjects." [Sahih Bukhari and Sahih Muslim] Once people have heard the Message without obstruction or hindrance and the proof has been established upon them, then the duty of the Muslims is done. Those who wish to believe are free to do so and those who prefer to disbelieve are likewise free to do so. Even when the Muslims are compelled to fight and then subdue the land, their duty thereafter is to establish Allah's law in the land and uphold justice for all people, Muslim and non-Muslim. It is not their right to coerce their subjects to accept Islam against their will. Non-Muslims under Muslim rule must be allowed to remain on their own faith and must be allowed to practice the rights of their faith, though they will be expected to respect the laws of the land. Had the purpose of jihad been to force the unbelievers to accept Islam, the Prophet (peace be upon him) would never have commanded the Muslims to refrain from hostilities if the enemy relented. He would not have prohibited the killing of women and children. However, this is exactly what he did. During a battle, the Prophet (peace be upon him) saw people gathered together. He dispatched a man to find out why they were gathered. The man returned and said: "They are gathered around a slain woman." So Allah's Messenger (peace be upon him) said: "She should not have been attacked!" Khalid b. al-Walid was leading the forces, so he dispatched a man to him saying: "Tell Khalid not to kill women or laborers". [Sunan
Abu Dawud]

Note: This should not be misconstrued to indicate that the prophet (peace be upon him) made the killing of women (and children, elders, clerics and other innocents) to be Haram (forbidden) at this particular point and time. In fact, it was always Haram (forbidden) and the prophet (peace be upon him) was only reconfirming what was already in place by the Shari'ah (Islamic Law). [Y. Estes] Therefore, even in the heat of battle against a hostile enemy, the only people who may be attacked are those who are actually participating in the fighting. Had the purpose of jihad been to force the unbelievers to accept Islam, the rightly guided Caliphs would not have prohibited the killing of priests and monks who refrained from fighting. However, this is exactly what they did. When the first Caliph, Abu Bakr, sent an army to Syria to fight the aggressive Roman legions, he went out to give them words of encouragement. He said: "You are going to find a group of people who have devoted themselves to the worship of Allah (i.e. monks), so leave them to what they are doing." We have demonstrated that it is a principle in Islam that there is no compulsion in religion and we have discussed the objectives of jihad. Now, we shall turn our attentions to some texts that are often misunderstood. One of these is the verse: "But when the forbidden months are past, then fight the pagans wherever you find them, and seize them and beleaguer them and lie in wait for them in every stratagem (of war). But if they repent and establish regular prayers and practice regular charity, then open the way for them, for Allah is oft-forgiving, most merciful." [Noble Quran 9:5] Some people especially some contemporary non-Muslim critics of Islam have tried to claim that this verse abrogates the verse "Let there be no compulsion in religion." They argue that the generality of this statement implies that every unbeliever who refuses to accept Islam must be fought. They support their allegation by pointing out that this verse is one of the last verses to be revealed about fighting. However, this verse in no way abrogates the principle in Islamic Law that there is no compulsion in religion. It may be general in wording, but its meaning is quite specific on account of other verses of the Quran that are connected with it as well as on account of a number of pertinent Hadith. We will be discussing these texts shortly. The people being referred to by this verse are the pagan Arabs who had been waging war against the Prophet (peace be upon him) and who had broken their covenant and treaties with him. This verse is not speaking about the other pagan Arabs who did not break their treaties and take up arms against the Muslims. It is also most definitely not speaking about the Jews or Christians, or, for that matter, the pagans who were living outside of Arabia. If we look at the verses in Surah 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 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." [Noble Quran 9:1-2] 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: "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." [Noble Quran 9:4] So when Allah says: "But when the forbidden months are past, then fight the pagans 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 by a few verses later where Allah says: "Will you not fight people who broke their covenants and plotted to expel the Messenger and attacked you first?" [Noble Quran 9:13] 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 alQuran:2/456 Allah also says right after the verse under discussion "How can there be a covenant before Allah and His Messenger with the pagans except those with whom you have made a treaty near the Sacred Mosque? As long as they stand true to you, stand true to them, for Allah does love the righteous." [Noble Quran 9:7] Another misunderstood text is the Hadith where the Prophet (peace be upon him) said: "I have been commanded to fight the people until they bear witness that there is no God but Allah and that I am Allah's Messenger. If they do so, then there blood and their wealth are inviolable except in the dispensation of justice, and their affair is with Allah. [Sahih Bukhari and Sahih Muslims] There can be no qualms about this Hadith's authenticity, since it is recorded in both Sahih al-Bukhari and Sahih Muslim. However, this Hadith is also not to be taken generally, out of context, and in complete disregard to all the other textual evidence. The term "people" here is not referring to all humanity. Ibn Taymiyah says: "It refers to fighting those who are waging war, whom Allah has permitted us to fight. It does not refer to those who have a covenant with us with whom Allah commands us to fulfill our covenant." Majmu al-Fatawa (19/20) Islam commands the Muslims to be just with people of other faiths, whether they be Jews, Christians, or pagans. Islam calls us to treat them kindly and try to win their hearts as long as they do not take up arms against us. Allah says: "Allah forbids you not with regard to those who neither fight against you for your faith nor drive you out of your homes from dealing kindly and justly with them, for Allah loves those who are just." [Noble Quran 60:8]

Allah commands Muslims to respect their non-Muslim parents and to accompany them in this world in a good manner. The Quran commands us to argue with them in the best manner. Allah says: "Argue with the People of the Scripture in the best manner except those among them who act oppressively. Say: We believe in the revelation that has come down to us and in that which came down to you. Our God and your God is one, and it is to Him we submit ourselves as Muslims." [Noble Quran 29:46] We are ordered to uphold our covenants with the non-Muslims and not betray them or transgress against them. The Prophet (peace be upon him) gave a stern warning to us against killing a non-Muslim with whom we are at peace. He said: "Whoever kills one with whom we have a covenant will not smell the scent of Paradise." [Sahih Muslim] The faith of a Muslim is not acceptable unless he believes in all of the Prophets who were sent before (peace be upon them all). Allah says: "O you who believe! Believe in Allah, His Messenger, the scripture that He revealed to His messenger and the scripture that he revealed before. Whoever disbelieves in Allah, His angels, His books, His Messengers, and the Last Day has gone far astray." [Noble Quran 4:136]
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Preparing for Death?

To Non-Muslims May the Truth Set You Free We receive a large number of E-Mails from all over the world and this one came in from a non-Muslim named S.W. He asks the question: "Dear Sir:"I am trying to make a list of things to do before I die and would like some suggestions? Could you please comment as to what Islam says about death?" Thank You, S. W." Answer from Sheik Yusuf Estes, US Federal Prison Chaplain (retired) Allah the Almighty is All Wise and Is the Knower of All Things. For those who are not familiar with the teachings of Islam, we should perhaps cover a few basics before attempting to answer this most honest and in depth question. There is a small chapter at the end of the Holy Quran called "Al Asr" and it carries a very heavy meaning which can solve a lot of the problems with the dealings of life and death of the human being. Let us consider the plus or minus translation into the English language. "By the passage of time [1], all of the humankind are in a state of great loss [2], except for those who come to the correct belief [3] and do the deeds of righteousness; and encourage and exhort one another to Truth [4] and encourage and exhort one another to steadfast patience." [Noble Quran 103:1-3] 1. Allah swears an oath of great consequence 2. Meaning "Hell" as a result of their dealings while on earth 3. Oneness of Allah (Tawhid or monotheism) 4. Here "Truth" means anything and everything pertaining to pure monotheism From the above quoted portion of the Quran and verses related to it, the scholars of Islam have concluded the following: All of us are born with a purpose to be fulfilled before death - Worship of the One True God, Alone and on His terms and conditions. All of us are born with a purpose to be fulfilled before death - Worship of the One True God, Alone and on His terms and conditions. "Allah only created you all for the purpose of worshipping Him." Noble Quran All of us will die and be in the grave."Quran "Every soul shall taste death." Noble Quran All of us (believers and non-believers) will be recreated (resurrected) on the Day of Judgment. "Surely from Allah you came and to Him is your return." And "Do they not think that they will be resurrected, on a Great Day? The Day when all mankind will stand before the Lord of the Worlds?" Each person will receive his/her "Book of Record" (listing of all their deeds). "Nay! Truly, the Record of the wicked is a Preserved Record." And "Those who receive their books in their right hands will be successful." and "Those who receive their books behind their backs will be the losers." Each person will be held accountable for what he/she has done. "Every person will see any good they have done, even an atom's weight. Every person will see any evil they have done, even an atom's weight." None will take away the sins or punishment for another. "Allah does not burden a person beyond his ability. He will be rewarded for that which he has earned, and punished for that which he has earned." None will make intercession with the Almighty except as He Wills. "Who is there that could come between Allah and what He has created except that He give them permission?" The final destination of Heaven or Hell will be made known then. "Verily, You shall see the blazing Fire (Hell)." None will enter the Paradise except by the Mercy of Allah. Muhammad (peace be upon him) said: None shall enter the Jannah (Paradise) except with the Mercy of Allah. When asked by his companions: "Even you? O, prophet of Allah?" And He replied: "Even me." None will enter the Fire except those who have earned it. "Therefore, I have warned you of a blazing Fire (Hell). None shall enter it except the most wretched." Death is like a journey to a land from which there is no return. So before you die, be sure to pack three things to take along with you on the journey: Proper identification - I.D. Enough nourishment to last for Eternity Sufficient Garments or Coverings 1. Proper I.D.: [Book of Record of a Person's Life] This covers two very important categories: Faith (belief) Actions (deeds) They must both be correct to insure an easy transition into the Next Life and a proper place in the Paradise in the Hereafter. Let us begin with the Covenant of faith with the ONE TRUE GOD & Acts of worship to Him Alone without partners. This means anyone who comes to the understanding: "There is only One True God who is the only Creator, Sustainer and God of all that exists." This can be understood as "Oneness" or Tawhid of Islam. It might be better understood by breaking it down into the following three categories: Oneness of Lordship [Tawhid Al-Uluhiyyah] Oneness of Worship [Tawhid Al-Rubbubiyyah] Oneness of Characteristics [Tawhid Al-Asma' was-Sifat] Correct Beliefs Three (3) Things Asked at Death: Question: Who is your Lord? Only Acceptable Answer: Allah Question: What is your religion? Only Acceptable Answer: Islam Question: Who is your prophet? Only Acceptable Answer: Muhammad Immediately you will find those who will argue that this is not fair. After all, Muhammad, peace be upon him, was sent by Allah with the message of Islam only 1,400 years ago. So, what about all those who lived before him? And what of those who came afterwards and never heard of Allah, Islam and Muhammad (peace be upon him)? And the answer is quite simple. Islam is the only true religion brought by all of the prophets of Almighty God [Allah]. They all preached a message of total surrender to the One and Only True God of the Universe. If the person lived the life of "Surrender, Submission and Obedience to the Almighty, in Sincerity and Peace"; then they in fact, lived as a true Muslim without ever knowing the Arabic terms. This means that all of the followers of all of the prophets of Almighty God from Adam to Moses to Jesus and Muhammad, peace be upon them all, will find that they will be supplied the correct answers to these questions when asked. After the angel of death removes the soul from the body, the angels will carry the soul of the one who has died up to the heavens and when they come to Allah the Most High, He will reject any who are not in possession of the correct answers [mentioned above]. After the questioning the person will be then reunited with his or her own dead body and spend the remainder of time waiting for the Day of Judgment. 2. Nourishment: [Proper Deeds] Prophet Muhammad, peace be upon him, taught his followers: "He is not a believer who goes to sleep at night with a full stomach while his neighbor's remains empty." Prophet Muhammad (peace be upon him) said: "Charity is a necessity for every Muslim." He was asked: "What if a person has nothing?" The Prophet replied: "He should work with his own hands for his benefit and then give something out of such earnings in charity." The Companions of the Prophet asked: "What if he is not able to work?" The Prophet said: "He should help the poor and needy." The Companions further asked: "What if he cannot do even that?" The Prophet said: "He should urge others to do good." The Companions said: "What if he lacks that also?" The Prophet said: "He should check himself from doing evil. That is also an act of charity." Prophet Muhammad (peace be upon him) said: "Your body has 360 joins and each of them requires an act of charity every day." And, "Even meeting your brother with a cheerful face is an act of charity." Acts of charity and kindness only for the sake of the Almighty. These good deeds will accompany the person throughout his or her life in the grave until the Day of Judgment. On the Day of Judgment they will all see their deeds clearly.

There are two angels who record all the actions and deeds of the individual from birth until death. The angel on the right records all of the good deeds while the angel on the left records all of the bad ones. As soon as the person intends to do a good thing, a good deed is recorded for him/her. After doing the good deed, ten full good deeds are recorded for the person (or 70 or 700 or as much as Allah Wills). If a person encourages others to do a good deed, then a matching reward is recorded for the one calling to the good deed. Another angel on the left, records all of the bad and evil deeds of the person as follows: If the person intends to do a bad deed, but stops himself from it because he/she knows it is wrong, then a full good deed is recorded for them. If the person intends an evil or bad deed but does not have the chance to commit it, then nothing is recorded either way. If the person commits a bad deed, the angel on the left begins to record a bad deed in his/her 'Book of Records', but the angel on the right stops him and asks him to wait to see if the person might repent. After a while the angel on the left again begins to record the bad deed but again the angel on the right stops him with the same pleading. This continues for a while and if the person refuses to seek the forgiveness of The Almighty, then one full bad deed is recorded to his/her account. At anytime that a person should commit a bad deed, he/she should immediately seek forgiveness from the Almighty and follow up the bad deed with a good one. Additionally, when a person performs the obligatory prayers on time in accordance with the teachings of Islam, all the sins from the most recent prayer are forgiven. When a person attends the Friday prayers according to the teachings of Islam, he/she is forgiven for all of the sins for the previous week since the last Friday service. When a person makes the obligatory pilgrimage to Mecca during the month of Dhul Hijjah on the Islamic calendar, all the sins since birth are forgiven and the record is wiped clean for a fresh start. All previous good deeds remain in place. In the case of the one who comes to Islam from some other faith group, all of his/her sins are forgiven and wiped clean and all of the previous ones are held in place. The person is as pure and innocent as a new-born baby but with the exception that all of the deeds previously committed whether bad or good are all purified to become mountains of good deeds for the new comer to Islam. 3. Garments: [Morals and Behavior] He is not a believer who goes to sleep at night with a full stomach while his neighbor's remains empty Prophet Muhammad (peace be upon him) said that Allah said: "I declare war against the one who is hostile to My worshipping servant. My worshipper does not come closer to Me with anything more beloved to me than by doing what I have ordered him to do. My servant keeps coming closer to Me by performing extra acts of worship until I love him. Then I become his hearing; his sight; his grip; his step and if he asks anything of me, I will grant it, and if he seeks My Protection, I will protect him. And I do not dislike anything more than taking his soul, for he dislikes to die and I dislike to disappoint him." ==================================================================================================================

Reality of Death

1. People are heedless and do not take admonition from those who die around them 2. The transitory nature of life 3. The evil effects of the wishing to live longer 4. The advice for continuous remembrance of death and the effect of that 5. The obligation of immediate repentance and preparation to face death O People! I advise myself and you to fear Allah, for he who does not fear Allah will go astray. Allah says that which means: "O you who have believed, if you fear Allah, He will grant you a criterion," [Noble Quran 8:29], to judge between right and wrong. Servants of Allah! He who fears punishment, then the furthest thing to him becomes within his reach and he who harbors false hopes and wishes to live long, his performance and actions become weak. Indeed, the future is near. Your Lord did not create you in vain and will not leave you unavailing, so take provision from this life by which you can protect yourself tomorrow. The time of death is concealed and wishes are deceiving. Funerals pass by people, and they prepare them, pray over the deceased, accompany them and carry them to their final abode. You see people viewing them causally and perhaps they might get slightly saddened or grieved, but very soon they become overwhelmed again with the ravishment of this life and the heedlessness of living. Respected brothers! Life is evidence against those who are heedless and their days lead them to wretchedness. How can one hope for the reward in the Hereafter without righteous deeds? How can someone wish to repent while being heedless and hoping to live longer? Woe to the people of heedlessness! When they are given something, they are not satisfied and when they are deprived of anything, they become discontent. They enjoin that which they do not do themselves and forbid what they do not refrain from. They continuously criticize others and compromise with themselves. O people of heedlessness! How many people trusted life but it betrayed them and how many were assured by it, that were let down? How many swindlers got deceived in it? And, how many arrogant people became degraded and honorable ones humiliated by it? Power in this life alternates, it is never stable. Its sweetness soon becomes bitter and its bitterness sweet. People of might become overpowered. Life is short, the great things in it are few in number and this life very soon turns out to be as though it never even existed. Its happiness eventually turns into sorrow, health into sickness, and wealth into poverty. Its days are deceiving and it commands people with evil. It consists of vanishing pleasures, afflicting adversities or death. Its structure is soon destroyed, people unite but soon separate, and everything on earth turns into dust. People of heedlessness are never satisfied, regardless of how much they may accumulate. They do not achieve all they wish for and are not prepared for what they are approaching. They collect but do not benefit from it, build that which they will not live in and hope for things that they will never achieve. Allah says that which means: "Let them eat and enjoy themselves and be diverted by (false) hope, for they are going to know." [Noble Quran 15:3] One who wishes to live long, builds and demolishes and estimates but with a wrong estimation. He says something but does not do it, plans but does not implement them, and things happen which are the opposite to that which has been planned. He does wrong and delays repentance, then death comes and then he will not benefit from his deeds; his family and friends leave him and there are no longer any excuses. Allah says that which means, "Then have you considered if We gave them enjoyment for years. And then there came to them that which they were promised? They would not be availed by the enjoyment which they were provided." [Noble Quran 26:205-207] Oh people of heedlessness! O Muslim brothers and sisters! The Prophet (peace be upon him) said in a Hadith: "Abundantly remember the destroyer of pleasures (meaning death)". [An-Nasa'i] This is the advice of your Prophet Muhammad (peace be upon him) which consists of a few words but is concise; short but effective. Indeed, he who remembers death as it should be remembered will hold himself accountable and question himself about his deeds and aspirations. But one who has a heedless heart, as Imam Al Qurtubi, may Allah have mercy upon him, said: "Needs long speeches and embellished statements." Abundantly remember the destroyer of pleasures, which will separate those who are united: "None will remember it (meaning death) while in hardship but will feel ease and while at ease but will feel disturbed". [Tabarani] I swear by Allah! Each one of us will come to an end, and each soul will die. The earth will eat our flesh and drink our blood - just as we walk over it, eat from its fruits and drink from its water. Then it becomes like Allah says, which means: "And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills. Then it will be blown again, and at once they will be standing, looking on.". [Noble Quran 39:68] Your Prophet (peace be upon him) stood at the edge of a grave and cried as related in a Hadith; he then said: "O my brothers! For this, prepare yourselves". (Ibn Majah) A man asked the Messenger: "Who is the most wise of people O Messenger of Allah?" He replied: "The one who remembers death most often and the one who is well-prepared to meet it; these are the wise; honorable in this life and dignified in the Hereafter." [Ibn Majah & Tabarani] In another Hadith, he, (peace be upon him) said: "The wise one is he who reproaches himself and acts in preparation for what is after death." [Ahmad] Al Hasan, may Allah have mercy on him, said: "Death has exposed the reality of life and left no reason for one with a sound mind to be happy in it." Yunus Ibn 'Ubayd said: "The remembrance of death deprived us from enjoying our families and wealth." Also, Mutarrif said: "Death spoils for the people of pleasure, their enjoyment. So look for pleasure in which there is no death. The people of Paradise do not die, so their lives will become comfortable, and they do not become sick, so they live a pleasant, eternal life." O Muslims! Remember death and all its hardships, the rattling of ones soul in the throat and remember the terrifying screams one will give; for he who remembers death often, Allah will bless him with three things: immediate repentance, contentment of the heart, and vigor for worship. Moreover, he who forgets death will be afflicted with three things: delay in repentance, discontentment, and laziness in worship. Death is enough of a reason to break hearts, shed tears, destroy pleasures, divide people and ruin all hopes. The dead are made to be lonely after having lived with their families; they live in darkness after having been in the light; in tightness after having lived in wide space, and under the soil after having walked the earth. They become bare-footed, naked and alone. The grave is their dwelling, dust is their shroud, and mortal remains are their neighbors, who cannot hear a call nor respond to it. They lived long and owned much, but it did not benefit them when the command of their Lord came. So their homes became graves and what they collected was lost. Their money went to their inheritors, their wives re-married and what they were promised came to them. Allah says that which means: "Then did you think that We created you uselessly and that to Us you would not be returned?" [Noble Quran 23:115] Have you ever thought, O servant of Allah, about the day that you will die? - The day that you cannot delay and in which regret will not benefit you? Remove the cover of heedlessness from your heart for you will soon be standing before the One who knows the whims and whispers of the hearts, Who asks about the actions of the eyes and holds one accountable for what he hears. Allah says that which means: "That Day, you will be exhibited (for judgment); not hidden among you is anything concealed.." [Noble Quran 69:18] Contemplate death, for it prevents one from disobedience, softens a hard heart, stops one from trusting this life and makes one feel ease at the time of hardships. Remember death so that you may be saved at the time of regret. Al Hasan, may Allah have mercy on him, said: "O son of Adam! Fear Allah, and let two things not happen to you at the same time: the hardships and agony of death, plus sorrow and regret. Beware of agonies and

regrets, for death will come to you suddenly and no one can describe to you what you will face and see. Beware, so as not to die while in a state of disobedience, otherwise you will meet Allah with no excuse." Respected brothers! Where are those who are afraid of not having enough provision? Where is he who is terrified of the lengthy distance of the journey and hostility of the road? All he took from this life is an old garment and a morsel of food. He was chaste through life, guided, and so little provision sufficed him. He was ashamed of himself in front of his Lord, remembered death, and therefore preserved his head (meaning his senses: eyes, ears and tongue) and stomach (meaning did not eat or drink except that which is lawful). He sought the reward of the Hereafter and gave up the adornments of this worldly life. He favored that which is everlasting over that which is vanishing this is indeed the wise and clever one. So fear Allah, may Allah have mercy on you, and be aware of Allah, and watchful of that which He entrusted you with. Remember that you will be standing before your Lord, being judged according to your deeds and you will regret your negligence. Allah says that which means: "Every soul will taste death, and you will only be given your (full) compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained (his desire). And what is the life of this world except the enjoyment of delusion." [Noble Quran 3:185] O Muslims, repent to Allah before death. The Prophet (peace be upon him) said: "Hasten to do good deeds before you become busy. Are you waiting for such penury which will make you unmindful of devotion? Or such prosperity which will make you corrupt? Or such disease which will disable you? Or such senility which will make you mentally unstable? Or sudden death? Or the Dajjal (Anti-Christ), who is the worst apprehended (sign of the hour)? Or (are you waiting) for the Hour? - that will be most grievous and bitter". [At-Tirmidhi] Now that you are aware of the suddenness of death, do not be like those who hoped for the reward of the Hereafter without performing righteous deeds, and who delayed repentance, due to the false hope of living longer. Visit the graveyards frequently for it reminds one of the Hereafter, and take a lesson from those who are under the earth and have lost connection with their families and loved ones; death came to them at a time which they did not expect and horror came to them in a way which they did not anticipate. Let he who visits the graves ponder and think of the situation of those who have passed away from his friends. They gathered money and had a high hopes, but suddenly they lost all their wishes and their wealth did not benefit them. The soil of the earth changed the nice appearance of their faces and their bodies became scattered in their graves. Their wives became widows and their wealth and homes were all distributed. Allah said, which means: "(It will be said to them), "And you have certainly come to Us alone (i.e., individually) as We created you the first time, and you have left whatever We bestowed upon you behind you." [Noble Quran 6:94] So, fear Allah, may Allah have mercy on you, and work for the Hereafter, for it is a dwelling in which there is no death for its inhabitants. Its structure does not wear out, youth does not age and its pleasure is never-ending. Its beauty, enjoyment, and women do not change and its people live under the mercy of the Most Merciful. Allah says that which means: "Their call therein will be, "Exalted are You, O Allah," and their greeting therein will be, "Peace." And the last of their call will be, "Praise to Allah, Lord of the worlds!" [Noble
Quran 10:10] ===================================================================================================================================

Causes of Victory and Defeat

Ibn 'Uthaymeen Al-Jihad, 1411 Dar al Afaq, Riyadh O brethren: We all must depend on Allah and observe conditions for victory, some of which are: First: Sincerity of intention to Allah, so that we intend by our jihad raising of the Word of Allah, establishing of the Shari'ah, and the rule of the of Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him) [transl: i.e. and that we do not fight for nationalistic causes and such]. Second: That we practice patience and piety (Taqwa), for Allah is with the patient, and He is with the god-fearing. We must be patient in jihad and have Taqwa of Allah by observing His orders and leaving His prohibitions, for variance with the orders of Allah and His Messenger is a cause of defeat. The Companions who disobeyed orders of Allah's Messenger (peace and blessings be upon him), in the battle of Uhud, were defeated because of that, after they were victorious at first. But after that, Allah's forgiveness reached them so He forgave them. Third: That we know our strength - and that there is no power or movement except with Allah - so that we are not amazed by our strength and numbers, for conceitedness and being proud of oneself is a cause of defeat. The companions were amazed with their numbers in the battle of Hunayn, but they didn't benefit them in any way. They were then turned back, fleeing, but Allah sent His tranquility upon His Messenger (peace and blessings be upon him) and upon the believers, and sent an army from His angels so the final victory was for the believers. Fourth: That we prepare material strength for use against enemies- what is appropriate of arms and strength in that particular time and situation - so that we may respond to the weaponry of the enemy with its like. When we fulfill these four matters, then, as Allah said, "O you who have believed, if you support Allah, He will support you and plant firmly your feet." [Noble Quran 47:7] "And Allah will surely support those who support Him (i.e. in His cause). Indeed, Allah is Powerful and Exalted in Might. [And they are] those who, if We give them authority in the land, establish prayer and give Zakah and enjoin what is right and forbid what is wrong. And to Allah belongs the outcome of [all] matters." [Noble Quran 22:40-41] Just like there are causes of victory, there are also causes of defeat. From them are: First: Being extravagant, negligent with regards to Allah's rights, doing what Allah forbade and leaving what He ordered, so that defeat be a measure of discipline and an expiation for one's evil deeds. Second: Taking pride in one's self, power, greatness in numbers, or material strength. Third: Disunity and differing. Allah said: "Do not dispute and [thus] lose courage and [then] your strength would depart." [Noble Quran 8:46] Allah clarified in His book these three causes of defeat so that people be warned about them. In the battle of Uhud, disobedience, dissension and disagreement occurred among some Muslims, and it led to their defeat. Allah said, "And what struck you on the day the two armies met [at Uhud] was by permission of Allah that He might make evident the [true] believers." [Noble Quran 3:166] A great wisdom is mentioned in this. In Hunayn, Muslims were amazed by their numbers. They were twelve thousand, and some said, "Today we cannot be defeated because of a small number", so Allah said informing about that day: "...and on the day of Hunayn, when your great number pleased you, but it did not avail you at all, and the earth was confining for you with [i.e. in spite of] its vastness; then you turned back, fleeing. Then Allah sent down His tranquility upon His Messenger and upon the believers and sent down soldiers [i.e. angels] whom you did not see and punished those who disbelieved. And that is the recompense of the disbelievers. Then Allah will accept repentance after that for whom He wills; and Allah is Forgiving and Merciful." [Noble Quran 9:25-27] The wisdom in this is that servants should know that victory is from Allah and that it is not achieved only by having the means for victory and by vanquishing the enemy, especially when the servant is being proud and is forgetting that all matters happen only by the permission of Allah, and that the servant, when he relies on his strength, is entrusted to his weakness and feebleness. Therefore, since these three matters - negligence with regards to the rights of Allah, conceitedness and dissension and differing are from the causes of defeat, it is obligatory for armies of the sincere to ponder these causes and how they brought about their defeat, and then end that disease, so that the final outcome be good. "But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah knows, while you know not." [Noble Quran 2:216] O brethren: Allah said, "And prepare against them whatever you are able of power and of steeds of war [or equipment which serves the same purpose] by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged." [Noble Quran 8:60] Allah ordered that we prepare against our enemies what we are able of power, and the word strength here is an indefinite noun, as is apparent, and the Prophet (peace and blessings be upon him) explained the intended meaning by saying: "Verily, the strength is throwing [i.e. shooting], verily the strength is throwing." He also said (peace and blessings be upon him) "[Learn to] throw and [learn to] ride and if you [learn to] throw, it is dearer to me than if you [learn to] ride." So Allah ordered that we prepare what we are able of power, and the Prophet (peace and blessings be upon him), explained the strength to mean throwing (i.e. shooting). Then Allah said: "...and of steeds of war [or equipment which serves the same purpose] by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows."[Noble Quran 8:60] The enemy of Allah and our enemy are those who disbelieve and make their disbelief public, and others whom we do not know but whom Allah knows. It is said: What is meant here are those who are far from the believers on that day; that is far, with regards to their place. And it is said, hypocrites are intended with these words. Allah said: "And among those around you of the Bedouins are hypocrites, and [also] from the people of Madinah. They have become accustomed to hypocrisy. You do not know them, [but] We know them." [Noble Quran 9:101] Because, when hypocrites see the glory of Islam, they will be terrified and fearful. For this reason, hypocrisy in this Ummah did not happen until after the battle of Badr, when Allah gave glory to Muslims, and humiliated the polytheists. And what is intended by "others besides them" are either people whom fighting of the believers hasn't reached yet and the believers do not know about them (i.e. they had wanted to fight and oppose the believers, but didn't because they became fearful after the believers defeated the polytheists), or hypocrites. ===================================================================================================================

Allah Grants Help and Victory to Followers of the True Deen

Imam Ibn ul Qayyim al Jawziyyah Ighathatul-Lahfan min Masa'idish-Shaytan [2/229] A lot of people think that followers of the True Religion are humiliated, subdued and always defeated, unlike those who follow other paths. So they do not have certainty in Allah's promise of victory for His religion and His servants. Rather, even if they don't say it, they think that this promise is either particular to a specific group, or to a specific time, or they link it to Allah's will (not related to any rules that Allah set in His creation).

This (attitude and understanding) is due to absence of certainty in the Promise of Allah, the Most High, and due to a poor understanding of His Book. 1. Allah has explained in His Book that He is the Helper of believers in this world and the next. He said, the Most High, "Indeed We will support Our messengers and those who believe during the life of this world and on the Day when the witnesses will stand." [Noble Quran 40:51] "And whoever is an ally of Allah and His Messenger and those who have believed - indeed, the party of Allah - they will be the predominant." [Noble Quran 5:56] "Indeed, the ones who oppose Allah and His Messenger - those will be among the most humbled. Allah has written [i.e. decreed], 'I will surely overcome, I and My messengers.' Indeed, Allah is Powerful and Exalted in Might." [Noble Quran 58:20-21] There are many such verses in the Quran. 2. Allah has also explained in the Quran that what befalls a servant from calamity, or defeat, or other than that, is because of his sins. Allah has explained both of these principles in His Book, so when you join them, the reality of the matter will become clear to you, problems will completely disappear, and you will be in no need of unnecessary, burdening explanations, or far-fetched interpretations. Allah has explained the first principle in different ways, including what has preceded (in the verses above). Likewise, He censured one who seeks help and honor from other than the believers, as in His saying: "O you who have believed do not take the Jews and the Christians as allies. They are [in fact] allies of one another. And whoever is an ally to them among you then indeed, he is [one] of them. Indeed, Allah guides not the wrongdoing people. [Noble Quran 5:51] So you see those in whose hearts is disease [i.e. hypocrisy] hastening into [association with] them, saying, 'We are afraid a misfortune may strike us.' But perhaps Allah will bring conquest or a decision from Him, and they will become, over what they have been concealing within themselves, regretful.[Noble Quran 5:52] And those who believe will say [i.e. about the hypocrites and their exposure], 'Are these the ones who swore by Allah their strongest oaths that indeed they were with you?' Their deeds have become worthless, and they have become losers.[Noble Quran 5:53] O you who have believed, whoever of you should revert from his religion - Allah will bring forth [in place of them] a people He will love and who will love Him [who are] humble toward the believers, powerful against the disbelievers; they strive in the cause of Allah and do not fear the blame of a critic. That is the favor of Allah; He bestows it upon whom He wills. And Allah is all-Encompassing and Knowing.[Noble Quran 5:54] Your ally is none but Allah and [therefore] His Messenger and those who have believed - those who establish prayer and give Zakah, and they bow [in worship].[Noble Quran
5:55]

And whoever is an ally of Allah and His Messenger and those who have believed - indeed, the party of Allah - they will be the predominant." [Noble Quran 5:56] So Allah rebuked those who seek help from other than His party and informed that His party - they will be the predominant. In this regards, He said, "Give tidings to the hypocrites that there is for them a painful punishment. Those who take disbelievers as allies instead of the believers. Do they seek with them honor [through power]? But indeed, honor belongs to Allah entirely *." [Noble Quran 4:138-139] [* Being the source of all power and honor, Allah grants them to whom He wills.] " They say, 'If we return to Al-Madinah, the more honored [for power] will surely expel therefrom the more humble.' And to Allah belongs [all] honor, and to His Messenger, and to the believers, but the hypocrites do not know." [Noble Quran 63:8] "Whoever desires honor [through power] - then to Allah belong all honor. To Him ascends good speech, and righteous work raises it *." [Noble Quran 35:10] [*For acceptance by Allah, meaning that righteous deeds are confirmation and proof of what is uttered by tongue.] That is, whoever seeks honor, let him seek it by obedience to Allah through good speech and righteous work. "It is He who has sent His Messenger with the guidance and the religion of truth to manifest it over all religion, although they will associate others with Allah dislike it." [Noble Quran 9:33] "O you who have believed, shall I guide you to a transaction that will save you from a painful punishment? [Noble Quran 61:10] [It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives. That is best for you, if you should know. [Noble Quran
61:11]

He will forgive for you your sins and admit you to gardens beneath which rivers flow and pleasant dwellings in gardens of perpetual residence. That is the great attainment.
[Noble Quran 61:12]

And [you will obtain] another [favor] that you love - victory from Allah and an imminent conquest; and give good tidings to the believers." [Noble Quran 61:13] That is, He will give them another [favor] besides forgiveness of their sins and entrance to the Paradise - help and victory: "O you who have believed, be supporters of Allah, as when Jesus, the son of Mary, said to the disciples, 'Who are my supporters for Allah?' The disciples said, 'We are supporters of Allah.' And a faction of the Children of Israel believed and a faction disbelieved. So We supported those who believed against their enemy, and they became dominant." [Noble Quran 61:14] Allah said to Jesus (peace be upon him), "Indeed I will take you and raise you to Myself and purify [i.e. free] you from those who disbelieve and make those who follow you [in submission to Allah alone] superior to those who disbelieve until the Day of Resurrection." [Noble Quran 3:55] So because the Christians follow him, they are superior to the Jews until the Day of Resurrection, and because Muslims follow him more than the Christians, they are superior to them until the Day of Resurrection. Allah said to the believers, "And if these [Makkans] who disbelieve were to fight you, they would certainly turn their backs [in flight]. Then they would not find a protector or a helper. [Noble Quran 48:22] [This is] the established way of Allah which has occurred before. And you will never find in the way of Allah any change." [Noble Quran 48:23] This is addressed to the believers who fulfilled both outward and inward realities of faith. " Indeed, the [best] outcome is for the righteous." [Noble Quran 11:49] And, "The [best] outcome is for [those of] righteousness." [Noble Quran 20:132] The intended here is the outcome in this world before the next, because He mentioned this after the story of Nuh, and his victory over his people and patience with them. So He said, "This is from the news of the unseen which We reveal to you, [O Muhammad]. You knew it not, neither you nor your people, before this. So be patient, indeed, the [best] outcome is for the righteous." [Noble Quran 11:49] That is, the outcome of help for you and those with you, as it was for Nuh (peace be upon him) and those who believed with him. Likewise His saying, "And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you and the [best] outcome is for [those of] righteousness." [Noble Quran 20:132] "If good touches you, it distresses them; but if harm strikes you, they rejoice at it. And if you are patient and fear Allah, their plot will not harm you at all. Indeed, Allah is encompassing of what they do." [Noble Quran 3:120] "Yes, if you remain patient and conscious of Allah and they [i.e. the enemy] come upon you [attacking] in rage, your Lord will reinforce you with five thousand angels having marks [of distinction]." [Noble Quran 3:125] He said, relating the words of Yusuf (peace be upon him) that he was helped due to his Taqwa and his patience. So he said, "'I am Joseph, and this is my brother. Allah has certainly favored us. Indeed, he who fears Allah and is patient, then indeed, Allah does not allow to be lost the reward of those who do good.'" [Noble Quran 12:90] "O you who have believed, if you fear Allah, He will grant you a criterion and will remove from you your misdeeds and forgive you. And Allah is the possessor of great bounty." [Noble Quran 8:29] The criterion is honor and help, and victory and light, which distinguish between the Truth and the falsehood. "And whoever fears Allah - He will make for him a way out. And will provide for him from where he does not expect. And whoever relies upon Allah - then He is sufficient for him. Indeed, Allah will accomplish His purpose. Allah has already set for everything a [decreed] extent. " [Noble Quran 65:3-4] Ibn Majah and Ibn Abi Dunya have related on the authority of Abu Dharr, that the Prophet (peace and blessings be upon him) said: " If all people acted in accordance with this ayah, it would suffice them. " [Narrators of the Hadith are trustworthy except that the chain is disconnected, so the Hadith is weak] This is related to the first principle. As for the second principle: "Why [is it that] when a [single] disaster struck you [on the day of Uhud], although you had struck [the enemy in the Battle of Badr] with one twice as great, you said, 'From where is this?' Say, 'It is from yourselves [i.e. due to your sin].' And Allah, over all things, is competent." [Noble Quran 3:165] "Indeed, those of you who turned back on the day the two armies met [at Uhud] - it was Satan who caused them to slip because of some [blame] they had earned. But Allah has already forgiven them. Indeed, Allah is Forgiving and Forbearing." [Noble Quran 3:155] "And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much." [Noble Quran 42:30] "Corruption has appeared throughout the land and sea by [reason of] what the hands of people have earned so He [i.e. Allah] may let them taste part of [the consequence of] what they have done that perhaps they will return [i.e. refrain]." [Noble Quran 30:41] "But if they turn away - then We have not sent you [O Muhammad], over them as a guardian; upon you is only [the duty of] notification. And indeed, when We let man taste mercy from Us, he rejoices in it; but if evil afflicts him for what his hands have put forth, then indeed, man is ungrateful." [Noble Quran 42:48] "And when We let the people taste mercy, they rejoice therein, but if evil afflicts them for what their hands have put forth, immediately they despair." [Noble Quran 30:36] "Or He could destroy them for what they earned; but He pardons much." [Noble Quran 42:34] "What comes to you of good is from Allah, but what comes to you of evil, [O man], is from yourself. And We have sent you, [O Muhammad], to the people as a messenger, and sufficient is Allah as Witness." [Noble Quran 4:79] This is why Allah ordered His Messenger and believers to follow what was sent to them, that is, to be obedient to Him. This is the first principle. He also ordered them to wait for His Promise, and this is the second principle. And He ordered them to seek forgiveness and practice patience because the servant will certainly have shortcomings and seeking forgiveness will clear those shortcomings. Likewise, patience is required while waiting for the Promise. Obedience is perfected and completed with seeking forgiveness, and certainty in the Promise is perfected and completed with patience. Allah has joined the two in His saying, "So be patient. Indeed, the promise of Allah is truth. And ask for forgiveness of your sin and exalt [Allah] with praise of your Lord in the evening and the morning." [Noble
Quran 40:55]

Allah has mentioned in His book the stories of the Prophets and their followers and how they saved themselves with patience and obedience. Then He said, "There were certainly in their stories a lesson for those of understanding." [Noble Quran 12:111]
==================================================================================================================================

Peace
"Salam" (peace) is the most common word on a Muslim's tongue "Whenever two people meet, they exchange greetings, wishing each other peace: "Peace be upon you." But peace cannot prevail except through justice. Since the concept of justice may differ from one man to another, or from one society to another, Muslims believe that real justice is that which is specified by Allah (God). Islam permits fighting in self-defense, in defense of the religion, or by those who have been expelled forcibly from their homes. At the same time, Islam requires one to treat one's enemy mercifully. It lays down strict rules of combat which include prohibitions against harming civilians and against destroying crops, trees, and livestock. Islam also requires that if an enemy declares his desire to end hostilities and seek peace, the Muslims must do the same. The concept of Jihad ("Holy War" or struggling in the cause of Allah) is stated in the Quran. Allah said: "Fight in the cause of God those who fight you, but do not transgress limits. God does not love transgressors." [Noble Quran 2:190] Jihad is never to be waged to force anybody to choose a particular religion. On the contrary, it is to waged to protect his right to choose freely. Therefore, if there is a force in the world that tries to prevent a person from practicing this right, Jihad may lead to fighting the force that is trying to prevent him from exercising free will. ==================================================================================================================

Islam, Jihad, and Terrorism

Jihad: one of the most misunderstood concepts in Islam by M. Amir Ali, Ph.D. "Islam" and other various Islamic terms and concepts are grossly misunderstood in the West. Muslims can hardly find anyone to blame but themselves because (a) they have failed to live by the Islamic tenants in our times, and (b) they have failed to promote understanding of Islam in the West through outreach projects. This brochure is a humble attempt to briefly explain the terms given in the title. The Institute of Islamic Information & Education (III&E) has published almost fifty brochures and several articles for promoting understanding of Islam among Muslims and non-Muslims equally. Please write to the III&E or visit their web site for more information. Some of the Islamic Terms Islam: means a commitment to live in peace through submission to the Will of God (Allah). Muslim: is a person who makes a commitment to live in peace through servitude to Allah. Jihad: means "struggle" and "strive" against evil thoughts, evil action and aggression against a person, family, society or country. Jihad may be a "justifiable war", borrowing the Christian term. Mujahid: is a person who engages in Jihad for the sake of Allah according to the Quran (Muslim's source book for guidance) and Sunnah (the teachings of Prophet Muhammad (peace be upon him). Mujahidin is the plural of Mujahid. "Islamic terrorism": There is no such phrase or term in the Islamic source books of the Quran or the Sunnah and has no place in Islam. Sunnah: Sunnah is the preferred way of the Prophet Muhammad that includes his teaching. The sources of the Sunnah are authentic Hadith (reports of the Prophet's sayings, doings and approvals) collections. The True Meaning of "Jihad" Jihad is usually associated with Islam and Muslims, but in fact, the concept of Jihad is found in all religions including Christianity, Judaism and political/economic ideologies, such as, Capitalism, Socialism, Communism, etc. Islam defines Jihad as striving and struggling for improvement as well as fighting back to defend one's self, honor, assets and homeland. Also, Jihad is interpreted as the struggle against evil, internal or external of a person or a society. Jihad, in Islam, means doing any or all but not limited to the following: Learn, teach, and practice Islam in all aspects of one's life at all times to reach the highest and best education in order to benefit oneself, family and society. Be a messenger of Islam everywhere, in every behavior and action. Fight evil, wrongdoing, and injustice with all one's power by one's hand (action), with one's tongue (speech), or at least with one's heart (prayer). Respond to the call for Jihad with money, effort, wisdom and life; yet, never fight a Muslim brother, a Muslim country, or a non-Muslim society that respects its treaties and harbors no aggressive designs against Islam or Muslims. Suicide under any pretext is not condoned as Jihad in Islam. Converting people to Islam by force or coercion is never Jihad but a crime, punishable by law. The concept of Muslim men rushing out to kill themselves to get "70 dancing virgins" in Paradise, is really quite silly. The fact of the matter is, the "companions of Paradise" are mentioned as being pure and so much above anything we might imagine on earth, so as to indicate to us they are perpetually "virgin" and are not "touched" by men or devils. The words "perpetual virgin" even in English, should give anyone the understanding these are not such as we have known on earth. There can be no mistaking the meaning in the Arabic language as to the purity and innocence of these companions. The Levels of Jihad A personal struggle within one's self to submit to Allah, fight evil within one's self, achieve higher moral and educational standards - Inner Jihad. Jihad against evil, injustice and oppression within one's self, family and society - Social Jihad. Jihad against all that prevents Muslims from servitude to God (Allah), people from knowing Islam, defense of a Muslim society (country), retribution against tyranny, and/or when a Muslim is removed from their homeland by force - Physical Jihad or an armed struggle. The Quran defines physical Jihad as being the highest level of Jihad that one can undertake. Its reward is eternal Paradise. Muslims also know that all humans are accountable for what they have done during their life on this earth. Muslims will be asked about what they did with their lives and their level of submission to Allah on the Day of Judgment. Does Jihad mean Holy War? In Islam, there is no such thing as holy war. This terminology was generated in Europe during the Crusades and their war against Muslims. Islam recognizes Jews and Christians as the "People of the Book" because they all follow the Prophet Abraham, believing in Moses' and Jesus' teachings. For many centuries, Muslims have peacefully coexisted with Christians, Jews, and people of other faiths, maintaining social, business, political and economic treaties. Islam respects all humans and faiths as long as there is no religious oppression, forbidding Muslims from serving Allah, preventing others from learning about Islam, and not respecting treaties. For more information on the topic of Jihad see the brochure Jihad Explained or request brochure #18 from the III&E, the publisher of this article. Who is authorized to call for Jihad as a war? Jihad must be performed according to Islamic rules and regulations and only for the sake or in the service of Allah. The physical or military Jihad must be called by a Muslim authority, such as, a president or head of a Muslim country after due consultations with the learned leadership. What Does Islam Say about Terrorism? The term "terrorism" does not exist in the Quran or the teachings of the Prophet Muhammad. If the terms "terrorist or terrorism" are derived from a verb used in the Quran, such as 5:33 describing a "Muslim's" terrorist acts, it is in condemnation and prescribes most severe punishment. Islam is a religion and a way of life that does not separate politics from religion. Islam is a religion of mercy, unity and most importantly peace with one's self and others, to defend not to fight. Allah said in His Book the Quran: "God does not forbid you from showing kindness and dealing justly with those who have not fought you about religion and have not driven you out of your homes, that you should show them kindness and deal justly with them. God loves just dealers." [Noble Quran 60:8] "Fight in the cause of God against those who fight you, but do not begin aggression, for God loves not aggressors." [Noble Quran 2:190] "If they seek peace, then seek you peace and trust in God for He is the Hearer, the Knower." [Noble Quran 8:61] " and let not the hatred of others make you avoid justice. Be just: that is next to piety; and fear Allah, for Allah is well-acquainted with all that you do." [Noble Quran 5:8] "But (remember that an attempt at) requiting evil may, too, become an evil: hence whoever pardons (his foe) and makes peace, his reward rests with Allah- for, verily He does not love transgressors." [Noble Quran 42:40] "The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! He between whom and thee there was enmity, (will become) as though he was a bosom friend. [Noble Quran 41:34] Some of the Prophet Muhammad's Teachings (Sunnah) He prohibited Muslim soldiers from killing women, children and the elderly, or cut a palm tree, and he advised them, "do not betray, do not be excessive, do not kill a newborn child." "Whoever has killed a person having a treaty with the Muslims shall not smell the fragrance of Paradise, though its fragrance is found for a span of forty years." "The first cases to be adjudicated between people on the Day of Judgment will be those of bloodshed." Killing is the second major sin in Islam. "Truly your blood, your property, and your honor are inviolable." "There is a reward for kindness shown to every living animal or human." Islam and Human Rights The Quran and Sunnah encourage Muslims to respect the life and property of all mankind. In an Islamic State these rights are considered sacred, whether a person is Muslim or not. Islam protects honor, forbids insulting others, and/or making fun of them. Islam rejects certain individuals or nations being favored because of their wealth, power, and/or race. All Muslims believe that Allah created all humans free and equal, only to be distinguished from each other on the basis of God-consciousness or piety and never on the basis of race, color or ethnicity. Islam is a practical religion that respects all human beings and it was revealed for all mankind. Its message is that of peace and submission to Allah. Muslims believe in all the Prophets mentioned in the Bible, and the Quran. The Quran shares many moral teachings of the Old Testament and the New Testament. These three religions (and their books) were founded upon the revelations by One True God, Allah. For more information on this topic please see the brochure Human Rights In Islam or ask for brochure #7

from the III&E, the publisher of this article. Jihad in the Bible Let us see what the Bible has to say about Jihad in the meaning of war and violence. The following verses are from the Bible, New International Version (NIV), 1984 "Do not allow a sorceress to live. Anyone who has sexual relations with an animal must be put to death. Whoever sacrifices to any god other than the LORD must be destroyed." [Exodus 22:18-20] "This is what the LORD, the God of Israel, says: 'each man strap a sword to his side. Go back and forth through the camp from one end to the other, each killing his brother and friend and neighbor.' The Levites did as Moses commanded and that day about three thousand of the people died." [Exodus 32:27-28] "The LORD said to Moses, 'Take vengeance on the Midianites for the Israelites. The Israelites captured the Midianite women and children and took all the Midianite herds, flocks and goods as plunder. They burned all the towns where the Midianites had settled, as well as all their camps. (Moses ordered) "Now kill all the boys. And kill every women who has slept with a man, but save for yourselves every girl who has never slept with a man." [Numbers 31:1-18] (Jesus said) "But those enemies of mine who did not want me to be king over them - bring them here and kill them in front of me." [Luke 19:27] "He (Jesus) said to them, 'But now if you have a purse, take it, and also a bag; and if you don't have a sword, sell your cloak and buy one." [Luke 22:36] Differential treatment Muslims follow a religion of peace, mercy and forgiveness. If an individual Muslim were to commit an act of terrorism, this person would be guilty of violating the basic tenants of Islam. When Timothy McVeigh bombed the Oklahoma City building, no American or Christian was labeled as a terrorist or was the target of hate crimes. When Irish Christians carry out acts of terrorism against each other and on the British Isles, the Christian religion is not blamed but individuals or their political agenda. Unfortunately, the same is not true for American Muslims and Arabs. The vast majority of Muslims or Arabs have no association with the violent events around the world yet Islam is invoked with terrorism. It is unfair to 1.5 billion Muslims of the world and religion of Islam. Criteria of guilt Innocent until proven guilty in an open court is an accepted universal principle of justice along with liberty and freedom for all humankind. However, the U.S. failed to practice the same principles for those who are not U.S. nationals. Even worse, the U.S. is creating military tribunal for secret trials because there may be inadequate evidence to prove Arabs and Muslims guilty in open courts. May Allah bless us all and purify our hearts from all misunderstanding, malice, hate and anger. ============================================================================================================================

Appearances Are Deceiving

Things are not always as they appear, at least not on the surface. Take for instance the subject of the "Attack On America" on Sept. 11, 2001. What we have is a short list of facts and a long list of allegations and suppositions. Let us consider some facts: Two airplanes destroyed the Twin Towers; an airplane hit the Pentagon; another plane crashed in Pennsylvania. Thousands died. Millions were "terrorized." But many more have been "victimized" ever since. Newspapers, magazines, radio and television all seem to agree with Pres. G. W. Bush, in that the only possible person who could do such a thing is none other than a guy they have been trying to get rid of for a long time. General Musharraf told his countrymen that this was going to be quick and over with in a short time. He must not have heard G.W.'s speech in that he said this going to be a long time campaign against terrorism and terrorists. Then and now the indications all point to a very long and drawn out process for removing all kinds of "terror" from the face of the earth. Things are not going along well at all. Let's change the subject for a while. Maybe I should share a story with you and then we can both look at things in a better light. Years ago when I was still a small guy and even before that, we had a president by the name of Franklin Delano Roosevelt. He had a difficult presidency because of the stock market crash of 1929 and the subsequent run on the banks. It did not help the situation that America was also going through a drought of many years. The breadbasket of America had turned into beach front property without any water. Dust and dirt flew in the air for hours and sometimes even days at a time. For many there was no food, no shelter, no clothing, no money and no jobs. The dollar was still worth a dollar, but there just weren't any dollars to go around. My grandfather used to go out for a long walk if any company came to their house for dinner (almost every night somebody came by to join in the meal). He would walk and walk until he was sure the guests had a chance to eat and only then would he return home. The average daily wage was one dollar, if you could find a job. Most men were working for one or another of the work programs established under Roosevelt. There was the CCC and the WPA (Works Progress Administration) and others. Men would load up on the back of trucks and work all day long building bridges; roads; parks or whatever was needed. A meal and a dollar might be all they got, if that. The idea was to have a job and help the country. But there still was no money and even the government was facing hardships. We needed something to do to make money. We needed to manufacture things and produce goods. We needed to produce new technologies and invent new products. The experts all agreed. We needed a war. But there was a problem. We had just come out of the "War to End All Wars!" Of course today we call it W.W.I (World War I). But back then it was still thought of as the end of wars for everyone. And then there was the idea that we had gone off to fight someone else's battles for them. We had lost thousands of our dough boy and children were orphaned and women were widowed. Parents lost their young sons in their prime. It hurt. There was no amount of poverty, starvation or pestilence that would allow the American people to enter back into another war. We just could not face another situation like what had taken place over twenty years before. We just weren't prepared for that. There wasn't anything that could pull us into another war on foreign soil. Nothing. According to some sources near the White House, President Roosevelt knew of the Japanese raid planned for December 7, 1941. The report says that he had information about the attack on Pearl Harbor long before it occurred. He knew he could not take the US into battle unless there was a strong favoritism by the American people. The US had just come out of World War I. In those days it was called "The War to End All Wars." Too bad that it wasn't. Can you imagine the hardship he experienced? All along he knew what was coming, up to the last minute and then -- the kamikazes started coming in out of nowhere, one after the other. They dropped their payloads and then they purposefully crashed into anything they could so that they could take more casualties. It was the most horrible attack ever against America. And the president knew all along. Let us ask some questions here. Why did these men want to kill themselves? First of all, did they want to die? Maybe they had no choice. Checkout the history on this one. You might be surprised to learn that the Japanese used to be a "War god nation." They lived for war. Their religion reflected war. War was considered a high honor, and death in battle the highest of all honors. The parents of the martyr for Japan were held in high respect and the government was committed to care for them in dignity. Japan had natural protection from enemies by having mountains on one side and the Pacific Ocean on the other. They claimed that they could never be defeated. Even when loosing the war disgraced the Japanese, it was expected that their leader should takeout his sword and then fall on it (hara-kiri) for the sake of Japan's honor. Let's look a little closer now at the kamikaze pilots and how all 100%of them carry out their missions without any defectors. One thing was the horrible disgrace that any one of them would incur if he should turn and runaway. But that was not the strongest reason for these young, hapless aviators to fulfill their mission. You see, they also loaded them up on drugs and alcohol to make them feel "high." Next, they were only given enough fuel to reach their targets, not enough to return. And finally, in an effort to make sure they don't try to land somewhere else, and to save a few bucks, the landing gear of their planes was designed to fall away from the plane as soon as it took off and then it could be reused on another plane. These poor youths had been brainwashed into thinking they were doing something good for their country and their god. What did they get? Nothing Even the name of their military division "kamikaze" has become ridiculed so much so, that in English it has come to mean one who drives with suicidal tendencies. After the attack on Pearl Harbor it was very easy to pass the bills through congress and get all the things that the Democrats had wanted, and more. Factories were pushed into service for the country and a sense of patriotism ran through every red-blooded American from one coast to the other. Unemployment lines were finished. Soup kitchens could now be closed. People had jobs again. Factories were going to work. And our youth were going off to save the free world from the "Japs." A little note here that frequently and conveniently slips out of the history books, we also instituted "concentration camps" for the Japanese Americans. We rounded them all up (and anyone with Oriental looks could be thrown in with them) and put them away in prisons just in case. Hey. This is America. The good news for us today is that we are Muslims. Allah will make it all come out right for us, if we are patient and continue to work toward pleasing Him. We must increase our worship and fulfill our obligations to Allah on His terms. Pray as you have never prayer before. Ask Him. Be steadfast. Be patient. May Allah Guide us all, ameen. Salam Alaykum wa Rahmatullah, Yusuf ===========================================================================================================================

Violence in Islam?

by M. Amir Ali, Ph.D. "Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loves not aggressors." [Noble Quran 2:190] "And those who, when great wrong is done to them, defend themselves." [Noble Quran 42:39] Violence is the use of force to subdue others that may include killing. Violence may be morally legitimate in the eyes of a majority of people when killing animals and birds for self-protection or for food. However, in the religions of Jainism and some sects of Buddhism and Hinduism even killing of animals and insects is not legitimate. At the human level, violence may be divided into three major types: (1) Violence committed by an army against another army; in this case it is called a battle or war, (2) Violence organized by the civilians against tyranny and oppression or to replace one political system with another; in this case the conflict may be called terrorism, civil war or a war of liberation or freedom, depending who is talking, and (3) Violence committed by individuals or a small group of people for personal gain or revenge; in this case it is called murder, robbery or vendetta, respectively. Commonly, the meaning of the term Islam is given as peace and also submission. "Violence in Islam" is an oxymoron; a meaningless phrase. The contemporary Muslim world situation appears to make the question, "violence in Islam?", a relevant one. Anti-Islam forces, such as, Christian Fundamentalists, Zionists of all colors and shades, Russians, Serbs, Hindu Fundamentalists and others love to refer to the cherry-picked Quran verses to point out that Islam means terrorism and violence, not peace.

Unfortunately, the ignorant masses of the West have been raised since their school days in believing that Islam is terrorism and violence. In addition, the pro-Zionist media loves to please the masses through reinforcing this belief and for keeping Islam unpopular in the West in order to prevent its propagation. As the Zionists see that an increasing Muslim voting population in the West as a threat to the existence of the Israeli entity, they would rather eliminate the presence of Islam in the West, particularly, the U.S. Since the 9-11 terror in New York, the most cited Quran verse is 9:5 in support of false allegation of murder of non-Muslims and forcing them to convert to Islam when they refuse. The meaning of this one verse may best be understood and appreciated when the reader has full background of the context of revelation and what the message was given as a whole. Surah (chapter) 9 has two names, At-Tawbah and Bara'ah, meaning the repentance and freedom from obligation (disavowal), respectively. Verses 1-37 of Surah 9 were revealed as a block and verses 1 to 16 make up the context of the verse 5. Let me quote the translation of all 16 verses from Zafar Ishaq Ansari's Towards Understanding the Quran, Vol. 3, pp 187-195. "[1] This is a declaration of disavowal by Allah and His Messenger (Muhammad) to those who associate others with Allah in His divinity (Mushrikin) and with whom you have made treaties. [2] You may go about freely in the land, for four months, but know well that you will not be able to frustrate Allah, and that Allah will bring disgrace upon those who deny the truth (Kafirin). [3] This is a public proclamation by Allah and His Messenger (Muhammad) to all men on the day of the Great Pilgrimage (Al-Hajj Al-Akbar): Allah is free from all obligations to those who associate others with Allah in His divinity (Mushrikin); and so is His Messenger. If you repent, it shall be for your own good; but if you turn away, then know well that you will not be able to frustrate Allah. So give glad tidings of a painful chastisement to those who disbelieve (those who reject this call). [4] In exception to those who associate others with Allah in His divinity (Mushrikin) are those with whom you have made treaties and who have not violated their treaties nor have backed up anyone against you. Fulfill your treaties with them till the end of their term. Surely Allah loves the pious (Muttaqin). [5] But when the sacred months (AlAshhur ul-Hurum) expire, slay those who associate others with Allah in His divinity (Mushrikin) wherever you find them; seize them, and besiege them, and lie in wait for them. But if they repent and establish the Prayer (As-Salat) and pay Zakah, leave them alone. Surely Allah is All-Forgiving, Ever Merciful. [6] And if any of those who associate others with Allah in His divinity (Mushrikin) seeks asylum, grant him asylum that he may hear the Word of Allah, and then escort him to safety for they are people bereft of all understanding. [7] How can there be a covenant with those who associate others with Allah in His divinity (Mushrikin) on the part of Allah and His Messenger except those with whom you made a covenant near the Sacred Mosque (Al-Masjid Al-Haram)? Behave straight with them so long as they behave straight with you for Allah loves the God-fearing (Muttaqin). [8] How can there be any covenant with the rest who associate others with Allah in His divinity (Mushrikin) for were they to prevail against you, they will respect neither kinship nor agreement. They seek to please you with their tongues while their hearts are averse to you, and most of them are wicked (Fasiqun). [9] They have sold the revelations of Allah for a paltry price and have firmly hindered people from His path. Evil indeed is what they have done. [10] They neither have any respect for kinship nor for agreement in respect of the believers. Such are indeed transgressors (Mu'tadun). [11] But if they repent and establish Prayer (Salat) and give Zakah they are your brothers in faith. Thus do We expound our revelations to those who know (Ya'lamun). [12] But if they break their pledges after making them and attack your faith, make war on the leaders of unbelief (A'immatul Kufr) that they may desist, for they have no regard for their pledged words. [13] Will you not fight against those who broke their pledges and did all they could to drive the Messenger away and initiated hostilities against you? Do you fear them? Surely Allah has greater right that you should fear Him, if you are true believers. [14] Make war on them, Allah will chastise them through you and will humiliate them. He will grant you victory over them, and will soothe the bosoms of those who believe; [15] and will remove rage from their hearts, and will enable whomsoever He wills to repent. Allah is All-Knowing, All-Wise. [16] Do you imagine that you will be spared without being subjected to any test? Know well that Allah has not yet determined who strove hard (in His cause), and has not taken any others besides His Messenger and the believers as His trusted allies? Allah is well aware of all that you do." [Noble Quran 9:1-16] No Compulsion or Coercion 2:256. The Quran verses are clear in commanding the believers that there is no coercion or compulsion in Islam to convert. The history of 14 centuries is the proof that Muslims had no systematic compulsion to convert people to Islam. One verse translation is given below: "There is no coercion or compulsion in the Deen (religion, way of life). The right way now stands clearly distinguished from the wrong. Hence he who rejects the evil ones and believes in Allah has indeed taken hold of the firm, unbreakable handle, and Allah (Whom he has held for support) is All-Hearing, All-Knowing." [Noble Quran 2:256] Muslims have honored this commandment and they have been careful in not forcing people to convert to Islam. The best examples are Spain, India, East Europe where Muslims entered with armies and conquered them yet these countries remained non-Muslim majority. On the other hand, in Sub-Sahara Africa, Indonesia and Malaysia where Islamic armies never entered, these countries became Muslim majority countries. In our time in the 21st century, no Muslim army has entered in North America or Europe yet millions of people are converting to Islam by their own will. One of the principles of understanding the Quran is that a verse (ayah) should be read (a) in the context of the surrounding verses, not in isolation, (b) in the context of its revelation, which may be found in the Hadith collections, and (c) in the context of the whole Quran. A fourth requirement frequently presented is to see the words, terms and phrases used and as understood by the companions of the Prophet and following two generations (Salaf). It simply means reading various commentaries of the Quran of the classical period and finding how they understood and explained a given verse or a passage. Not knowing Arabic is not an excuse because in the 20th century a few commentaries of the Quran in English language have appeared and these writers have summed up the earlier commentators; some of them are Tafsir Ibn Kathir, Towards Understanding the Quran referred to above, Muhammad Asad and Abdullah Yusuf Ali. There are two translations and commentaries in the works, one by Dr. Irfan Ahmad Khan to be published from India and the other by Dr. Ahmad Zaki Hammad to be published from Al-Azhar University, Cairo, Egypt. Some parts of the both works have been published. Another aspect of understanding the Quran verses is the time frame for application of their meaning. A verse or a passage may have special meaning for a particular time of the revelation and it does not apply after the time has passed. Or a verse or a passage may also have a generalized meaning for all times to come since its revelation. Definitions: Those who quote Quran verses with the objective of criticizing it and Islam do not meet any of the above given requirements yet they interpret verses according to their whims and fancy. These people have no objectivity but malice and prejudice. Before I explain the above verses I would like to give a few definitions of some Quranic terms. The spellings of the following terms may vary from one writer to another when transliterated in a European language. MUSLIMS: Those who believe in a Messenger / Prophet of Allah and follow his teachings; accordingly, followers of all prophets since the time of Abraham were Muslims, followers of Muhammad included. MUNAFIQ: (sing.) Technically a Munafiq is a Muslim but due to the absence of real faith in Islam, Allah considers him to be a hypocrite. Quran has hundreds of verses about Munafiqun or Munafiqin (case based plu.) because they are the cause of most danger to Islam and Muslims, much more than the worst non-Muslim enemies of Islam. This is true in our time also. All those "Muslims" who are helping the enemies of Islam for waging war on Islam and Muslim societies are certainly hypocrites. BANI ISRAEL (YAHUD): All people who followed the Prophets from Moses to the last Prophet before Jesus. NASARA: This term is used for Christians only. Some scholars think that the term is derived from Nazareth but others think that it is derived from the Arabic word for helper. AHL AL-KITAB: this means people of the Book, Christians and Jews both or depending upon the context, Jews only or Christians only. MUSHRIK: (sing.) Mushrikun or Mushrikin (case based plural) This applies particularly to the idol worshippers of Arabia who lived at the time of the Prophet. Most of them converted to Islam but a few converted to Christianity; no more Mushrikun are living in the Arabian Peninsula. In our time Hindu, Buddhists and any other people who worship an idol god would fall under this category. KAFIR: (sing.) Kafirun or Kafirin (plu.) These are non-Muslims who rejected Islam after knowing Islam from authentic sources. See Quran verses 2:6-7 about them. I would like to translate the term as "Islam-rejecters" but the ignorant translate it as "infidels". Unfortunately, ignorant translators use the term infidel for Mushrik as well as Kafir whereas these are very different terms. JAHIL: (sing.) Juhala' or Jahilun or Jahilin (plu.): Literally it means an ignorant person but as a Quranic term it means those ignorant people who are unaware of Islamic teachings and they didn't have a chance to accept or reject Islam. Once a person rejects Islam after knowing its teachings from authentic sources, this person would be a Kafir. JIHAD: This term is frequently mistranslated as "holy war". In Islam there is no such thing as holy war because all wars are filthy, however, some wars are unavoidable. The Christian term, "justifiable war" is also applied in Islam. Literally, Jihad means to strive or to struggle. For a better treatment of the topic see my article JIHAD EXPLAINED. QITAL (HARB): Qital means a battle and Harb means war, which are the terms to be used for real war and these two terms means battle and war. WALI: (sing.) Awlia' (plu.) Commonly the term Wali is translated as "friend" that gives rise to misunderstanding about the message of the Quran. Depending upon the context it may mean a friend but more often it means a protector or protecting friend or an ally, which is a lot more than a simple friend In the above quoted passage of 9:1-16 in the verses 1,2,3,4,5,6 and 7 the term used is Mushrikin meaning this is not about any other people than the idolaters (Mushrikin) of Makkah. Another point to note is that the address is towards those who violated the peace treaty with the Prophet Muhammad. This theme repeats in all the verses up to 9:16. Naturally, Allah, in the Quran, is instructing the Prophet Muhammad to free himself from the peace treaty obligation, known as the Treaty of Hudaybiah; he made in the year 6 AH for a ten-year period. But the idolaters of Quraysh violated the treaty in the second year and raided a tribe who was an ally of the Prophet. The verse gives specific instruction to fight those who violated the treaty and killed allies of the Prophet. The meaning of the verse does not extend to other non-Muslims except under the exact similar conditions. Those who have never been allies of the Muslims have no treaty to violate. Islam prohibits aggression against those who have not attacked the Muslims. This point takes us to the verses 2:190-194. In the verse 9:5 there is a mention of "Al-Ashhur ul-Hurum" meaning the months of prohibition, sometimes translated as sacred months, which are Rajab, Dhul Qi'dah, Dhul Hijjah and Muharram, the 7th, 11th, 12th and 1st months of the Arabic lunar calendar. The month of Rajab was reserved for Umrah or lesser Hajj and the other three months were considered the months for Hajj the greater pilgrimage to Makkah. During these months Arabs used to celebrate peace for the safety of the return travel to Makkah and any war or looting was considered prohibited. However, they found a back door to violate these months of safety and invented the custom of Nasi. Under this invention they could exchange a real prohibited month with another non-prohibited month and could go on looting and war and surprise the weaker travelers. Islam kept the custom of prohibited months but abrogated the custom of Nasi. Quran verses 2:190-194. The translation of these verses is given below; "Fight (Qatilu) against those who fight against you in the way of Allah, but do not transgress, for Allah does not love transgressors (Mu'tadin). (191) Kill them whenever you confront them and drive them out from where they drove you out. (For though killing is sinful) wrongful persecution is even worse than killing. Do not fight against them near the Masjid Al-Haram (in Makkah) unless they fight against you; but if they fight against you kill them, for that is the reward of such disbelievers (Kafirin). (192) Then if they desist, know well that Allah is Forgiving, Most Merciful. (193) Keep on fighting against them until mischief ends and the way prescribed by Allah prevails. But if they desist, then know that hostility is only against the transgressors (Adh-Dhalimin). (194) The sacred month for the sacred month; sanctities should be respected alike (by all concerned). Thus, if someone has attacked you, attack him just as he attacked you, and fear Allah and remain conscious that Allah is with those who guard against violating the bounds set by Him." [Noble Quran 2:190-194.]

In the verses 190-191 given above it is obvious that Allah is commanding the Muslims, in the Quran, to fight against those who began the fight but do not do anything more than necessary to repel the attack because Allah does not like transgression, that is, going beyond one's limits. The verse 192 puts further emphasis on driving the invaders out of your homes, your property and maybe out of your country to remove their occupation. Verse 193 emphasizes that mischief and persecution is worse than killing, therefore, it is the responsibility of the Muslims to remove mischief and persecution and work to bring justice and equity according to the rules of Islam. Verse 194 refers to the sacred or the months of prohibitions of war; the command is to honor the months but if the adversaries violate them the Muslims are allowed to respond in kind. Similarly, if the opponents attack, the Muslims are allowed to respond in kind but not to violate the limits or the use of excessive force. The use of excessive force is a pagan concept as the U.S. is doing in Iraq and Afghanistan. Quran 5:33-34. Another verse that is frequently quoted for attacking the Quran is 5:33 but it should be read with 5:34. The translation is given below: "(33) Those who wage war against Allah and His Messenger, and go about the earth spreading mischief ? indeed their recompense is that they either be put to death, or be crucified, or have their hands and feet cut off from the opposite sides or be banished from the land (or imprisonment). Such shall be their degradation in this world; and a mighty chastisement lies in store for them in the World to Come (34) except for those who repent before you have overpowered them. Know well that Allah is All-Forgiving, All-Compassionate." [Noble Quran 5:33-34] These two verses were revealed in response to the treatment of one or more "Muslims" who reverted back to his/their previous religion and became terrorists and highway robbers looting trade caravans. In addition they began encouraging the enemies of the Prophet Muhammad and Muslims to attack and destroy the city-state of Madinah. Allah's order came to fight them and subdue them followed by killing or crucifying them or cutting hands and feet from opposite sides or imprisoning them. If they submit themselves before being subdued forcefully and ask for forgiveness then forgive them. Their asking forgiveness includes their voluntary returning to Islam. Obviously, these verses are not about non-Muslims or forcing them to convert to Islam. Such a treatment will be meted out to all apostates who combine treason with apostasy. Also, the same fate is due to highway robbers and terrorists who commit heinous crimes after peace, justice and equity has been established under Islamic rule. In the absence of Islamic rule neither peace is possible nor justice and equity but a tyranny of one kind or the other. In the contemporary Muslim world (2004 CE) there is not a single "Islamic" country having Islamic rule but there are over fifty Muslim majority countries having tyrannical rules and most of them are puppets of either the European or American powers. Naturally, there is no peace, no justice and no equity but chaos, murder, persecution, exploitation, looting of the people's money and tyranny. These countries are ruled by the criminals supported and protected by the enemies of Islam who are rulers in Europe and America. Quran 4:74-76. These verses are part of the section 4:71-76 but I will skip first three verses, as they are simple to understand. The translation is given below: (74) Let those who seek the life of the Next World in exchange for the life of this world fight (Yuqatil) in the way of Allah. We shall grant a mighty reward to whoever fights in the way of Allah, whether he is slain or comes out victorious. (75) How is it that you do not fight (La Tuqatiluna) in the way of Allah and in support of the helpless ? men, women and children ? who pray: "Our Rabb (Cherisher, Provider), bring us out of this land and whose people are oppressors and appoint for us from Yourself a helper." (76) Those who have faith fight (Yuqatiluna) in the way of Allah, while those who disbelieve (Kafaru, reject Islam) fight in the way of Taghut (Satan, any non-God). Fight, then, against the followers of Satan (Shaytan). Surely, Satan's strategy is weak. [Noble Quran 4:74-76] [Note that the word Jihad or its derivatives have not been used in these verses. The words for fight are derived from the root Qatala.] The background of these verses is the Battle of Uhud that took place in the year 3 AH in the vicinity of Madinah. One year before the Battle of Uhud, the Makkan pagans had brought a well-equipped army of 1,000 in the with the plan of annihilating the Prophet and his followers. But the Prophet intercepted them 60 miles south of Madinah in the company of 313 companions; this was a very poorly equipped band of Muslims. The Prophet and his companions were victorious and all major leaders of the pagan Quraysh were killed and they lost 70 soldiers. The Makkans returned defeated but swore to come back to destroy the Prophet, his mission and his city-state of Madinah. In the following year, in 3 AH Makkans came back with a better equipped army of 3,000 and the Prophet was able to gather a band of only 700 and the battle took place near Madinah at the foot of Mt. Uhud. Both sides suffered heavy losses and there was no clear victory for either side. Makkans returned to Makkah without achieving their goal of annihilation of the Prophet and his mission, yet this emboldened the Makkans. This followed two years of hard persecution and torture of Muslims living outside of Madinah, whether in Makkah or in other villages where pagans ruled. Prophet Muhammad had to send intelligence and guard missions all around to find who was conspiring and who was planning another aggression against Madinah and the Muslims. The verse 4:71-76 were revealed in the above given background and they should be understood within this context. The verse 4:71 instructs the Muslims to stay ready for defense because they may not know who and when will attack small city-state of Madinah. The verse 4:72-73 talks about the condition of hypocrites who do not want to fight because they love this worldly life more than the life of hereafter, however, they do want the war booty when victory comes. The verse 4:74 assures sincere Muslims that if they die in the battle they will surely enter paradise but if they come back victorious, that would be good for them, too. Either way whether they survive the war or die in the war, they are assured of great reward from Allah. The verse 4:75 motivates the Muslims to stand up to defeat the oppressors and tyrants who have no conscience but the greed of this world and power. The oppressed people cry for Allah's help and it comes in the form of sincere Muslims who stand up in support of these people. The verse 4:76 declares that sincere Muslims fight to make Allah's rule supreme and to establish peace, justice and equity, whereas, those who fight for land, country, nationalism, patriotism, loot, murder, revenge, wealth and other worldly motives, fight for the Taghut, anyone other than Allah, that is, for the sake of the Satan. Those who fight for the sake of Satan, sometimes may appear to be winning in achieving their worldly goals but they are losers in the long term and certainly, in the life hereafter they will end up in the hell-fire. It is obvious that Allah condemns aggression totally and condemns any war in pursuit of worldly reasons. Whereas Allah approves and motivates a war of defense and to protect the weak who are persecuted and oppressed. In this early 21st century there are hundreds of millions of Muslims who are oppressed and persecuted by the West and its agents as rulers of the Third World countries. Quran 22:39-40. During the Prophet's life in Makkah he was forbidden to respond to violent offenses against him or his followers. The command of Allah was to tie down their hands; it was total pacifism. The only thing his followers were allowed to do was to leave the town and take refuge in Habashah (Ethiopia). This restriction was lifted in Madinah when an Islamic city-state was established with its own free government under the Prophet, its own economy and volunteer defense forces. Order came in the following words in translation: "(39) Permission [to fight] is given to those against whom war is being wrongfully waged ? and, verily Allah indeed has the power to help them; (40) those who have been driven from their homes unjustly only because they said: Our Rabb (Sustainer, Cherisher) is Allah. For had it not been for Allah repelling some men by means of others, monasteries, churches, synagogues and mosques, wherein the name of Allah is oft mentioned, would assuredly been destroyed. Surely, Allah helps him who helps Allah. Lo! Allah is Strong, Almighty." [Noble Quran 22:39-40] The meanings of these two verses are simple enough not requiring any explanation. 47:4-6. These verses were revealed shortly after the verses 22:39-40 given above lifting the ban on armed resistance against the invaders and aggressors. (4) "Therefore, when you meet those who disbelieved (Kafaru) (in the battle) smite their necks and, when you have thoroughly subdued them, then take prisoners of war and bind them firmly. After the war lays down her burdens, then you have the choice whether you show them favor or accept ransom. Thus are you commanded. If Allah wanted, He Himself could have punished them; but He adopted this way so that He may test some of you by means of others. As for those who are slain in the cause of Allah, He will never let their deeds be lost. (5) Soon He will guide them, improve their condition (6) and admit them to the paradise which He has made known to them." [Noble Quran
47: 4-6]

Aggression against the Muslim society of Madinah was already in progress, therefore, further instructions were given regarding defensive strategy. Allah instructed the Muslims to stand firm and fight hard taking prisoners only when necessary. These prisoners may be forgiven and released or accept ransom and release them. Allah promised Paradise for those who defend their faith. Friendship or protection? Another Quran verse that is used for attack on Islam is 5:51, which may be translated as: "O you who (claim to) believe! Do not take the Jews and the Christians for your allies (or as your protectors, Awlia'). They are the allies (protectors, Awlia') of each other. And among you he who takes them for allies (protectors), shall be regarded as one of them. Allah does not guide the transgressors." [Noble Quran 5:51] Frequently, the term Wali is translated as "friend" and the meaning of the verse changes completely. When Wali is translated to mean "friend" the verse appears to convey the message that Islam prohibits making friends from the Christians and the Jews. This belies the history of 13 centuries of Islam. From 638 to 1917 Muslims and Jews have been each others friends and sometimes protectors. During the period of the Inquisition in Spain, Muslims and Jews suffered together and protected each other. Whenever there were pogroms of the Jews in Europe, they fled to North African Muslim ruled countries or to the East where the Turks ruled and they found sympathy, friendship, welcome and rehabilitation. Similarly, Christians and Muslims have been living together in peace all over the Arab world, Turkey, Iran, Pakistan and other countries. One example of the Christian-Muslim harmony is that the Orthodox Church had its headquarter in Constantinople before 1453 when Muhammad II conquered it for the Ottoman Empire. Constantinople was the seat of the Orthodox Church and it remained throughout the Turkish rule and it continues to be the seat of the Orthodox Church. However, I consider the verse 5:51 a prophecy and a warning to the Muslims of the 20th century onward. European powers when they left the colonies they always gave upper hand to the non-Muslim minorities leaving Muslims weak; this was the situation in India, North Africa, Sub-Sahara Africa and other parts of the world. Arabs trusted the British that after defeat of the Turks, they will become independent but they were betrayed. Instead of independence of the Arabs, puppet monarchies and Israel were established on their lands. Betrayal and more betrayal, all around. Pakistan signed the Baghdad Pact (which was renamed as CENTO after the exit of Iraq from the treaty) and joined SEATO in the 1950s in support of the U.S. efforts against communism, allowed American bases on its land and became a nuclear target of the Soviet Union. On the contrary, the U.S. conspired with India against Pakistan. When India attacked Pakistan in 1965 and again in 1971, the U.S. betrayed and helped India for the breaking up of Pakistan. Secularism is paganism, when one trusts the secularists they experience betrayal just the way the Prophet faced betrayal of the pagans of Arabia 14 centuries ago. The other side of the coin is with whom among non-Muslims are worthy of friendship? See the Quran verses 60:8-9: "Allah forbids you not those who warred not against you on account of religion (Al-Deen) and drove you not out from your homes, that you should show them kindness and deal justly with them. Lo! Allah loves the just dealers." (9) Allah forbids you only those who warred against you on account of religion (Al-Deen) and have driven you out from your homes and helped to drive you out, that you make friends of them. Whosoever makes friends of them such are wrong-doers." [Noble Quran 60:8-9] The verses 60:8-9 were revealed in the background of the pagans of Makkah who had driven the Prophet and his companions out and they took refuge in Madinah. Similar things were happening to many new Muslims who were being evicted by their own people on account of their new faith. Should the Muslims trust pagans of the West? I think NOT! Pay heed to the Quran's warning. Personally, I have no problem making friends, sympathizing with my neighbors and colleagues, having dinner with them, going on a picnic or camping with them. I have met a lot of very decent Christians and Jews and they are worthy of friendship and trust. The verse of the Quran 5:51 is not talking about friendship at a personal level but signing pacts at the national level. The experience of the Muslim

countries during the last 90 years shows that the pagan secular nations of Jewish and Christian background are not worthy of trust. These nations will not miss any opportunity of betrayal for destroying Islam and Muslims. The Toilet Paper of the West All Muslim puppet rulers of the West in the Muslim majority countries are actually traitors to their own people. These traitors work like toilet paper rolls or tissue paper well kept before use. Once toilet paper has been used for wiping the bottoms, it is flushed down the toilet. I have seen in Pakistan many such traitors have been flushed down the toilet; a few names are: Liaqat Ali Khan, Iskander Mirza, Gen. Ayyub Khan, Gen. Yahya Khan, Gen. Ziaul Hal, Zulfiqar Ali Bhutto, Benazir Bhutto, Nawaz Sharif, Mujibur Rahman and the next to be flushed is Gen. Pervez Musharraf. In other countries we find Shah of Iran, Saddam Hussein, Ahmad Chalabi; now waiting to be flushed down the toilet are Hamid Karzai, Iad Allawi, Ghazi Al-Yawar and a number of other puppets, dictators in the Muslim majority countries. Conclusion War in Islam was permitted to the Prophet Muhammad only after fifteen years of trying to live in peace against all aggression. Only when anti-Islam forces decided to totally annihilate Islam, were the Muslims permitted to fight back. The situation remains the same even in our time at the beginning of the 21st century CE. Over 50 years ago Muslims have been living as colonial subjects of the West for over two centuries. As they are coming out of the submissive posture of colonial days and desire to live according to Islamic principles, the West, led by the U.S., is trying to re-impose its hegemony over the Muslim world. The Muslims are left with no choice but fight back. The West must learn to let the Muslim world resolve her problems her own way rather than imposing her hegemony over the Muslims through puppets like Pervez Musharraf, Husni Mubarak, Abdullah II of Jordan, Qaddafi and others. ============================================================================================================================

Acts of Terrorism - Not ISLAM

Terrorists are not Muslims Acts of Terrorism attributed to the Taliban (the Afghanistan Ruling Party) or any other Muslim groups or organizations must not be equated with Islam. Instead, if one acts like a Judge or a Jury, he or she will evaluate their actions in the light of injunctions of Holy Quran (God's commands and Final Guidance), the practice of the Final Prophet of God-Muhammad (peace be upon him) and his companions and the Four rightly guided Islamic Rulers (may Allah be pleased with them) after him before saying any thing false about Islam because God and His Religion (Islam) are pure from injustice, unholy, merciless and cruel practices. God Almighty Allah teaches even to forego our rights to please one who is angry with us or even our enemy, and to make him happy by such acts so that he sees the beauty and truthfulness of God's Gift (that is Islam) and is liberated from the Satan's influence and the path of Hell Fire. God commands us to do justice even with our enemies because doing. Justice with all is the one of the important criteria for being a Believer in Allah and the Sign that a Believer is not just a Believer but He is a True and Obedient Servant of God who dislikes making His Lord Angry. We can't just say that we believe in Allah, the God who is Just and then in the same breathe act mercilessly with the people, especially women and children, without caring for their needs and sentiments. But how can such people and their harsh methods and thinking style bring any glory to Islam and to themselves? Time will tell! They fight their own brethren among Islamic community and are not ready for reconciliation with any one. The thinking or intellectual level may not be on the same line as that of intelligent Americans, Japanese or Europeans. So, we must not think as they do. Our thinking must be based on the ideology taught to us by God and His Final Prophet Muhammad (peace be upon him). And because any organization bearing any Muslim name and other people are free to say and do what they like. If they are doing such acts that are at times in total disagreement with the way of final Prophet of God and His successors (the Four Rightly Guided Khalifahs), then one must not blame Islam. A student's mistakes and wrong acts must not necessarily be hurled on the shoulders of his teachers. During the time of Islam's Final Prophet Muhammad (peace be upon him) people used to do such things which were not permitted in Islam and they were punished by God's Prophet. But today in the absence of any Ruler (Khalifah) like Abu Bakr, Omar or Ali, or the one who strictly adheres to their way of thinking and justice, most of the people dare to do all such things in the name of Islam (from within the fraternity of Islam) or say against it such things from among those who are without Islam. This shows how far the faith of people in God has eroded notwithstanding their external features and tall talks. It must be noted that Allah Almighty who is Just and but at the same time punishes severely as well for the injustice and cruelty done on others by any person, not mattering whether one is Muslim or non-Muslim, upholds His Guidance regarding Justice and behavior with all people including our own relatives and all other human beings who are also Allah's servants or creatures. Here is an earnest request to all people who are created by Almighty Allah and eat His "Salt" not to jump into conclusion without first referring to Al Quran and the Traditions of His Final Prophet Muhammad (if at all they want to do justice to themselves). None can harm God and Islam. But one can harm him or her. Do you still insist on acting without God's Guidance? Windows at the Islamic Center of Irving were found shot out when workers arrived at the mosque about 6 a.m. Nobody was at the mosque when the shooting occurred and no injuries were reported. About 800 people attend services at the center. Irving police were investigating the incident. It was not immediately clear if the shooting was related to Tuesday's terrorist attacks along the East Coast. "It's very sad. We're just trying as any Americans, any Muslim-American, to comprehend what happened and why it happened ... we called on our community for a blood drive, we set a fund for donations and we made a special prayer last night ... and to come in the morning and find out a place of worship like this trashed," Alkawldeh said, his voice trembling. "We have children, we have family ... we have to shut down our school operation for two days now so I hope the law enforcement agency come also to our help as Muslims, as citizens of this country," he said. ===========================================================================================================================

Islam & Terrorists

by U.S. National Chaplain for Muslims - Yusuf Estes Osama Bin Laden - "Does This Man Represent One and a Half Billion Muslims in the World?" NO! (Thank God!) "Terrorists have hijacked a plane!" "Terrorists are holding hostages!" "Terrorists have bombs!" "I feel like someone has broken into my home, killed my family and the police are blaming me!" - quote Washington, DC area Muslim. There is no doubt that everyone in the United Sates is at last in agreement on at least one thing: Terrorists are Horrible But what is not clear in the minds of Americans at this moment is the fact that Muslims are NOT terrorists. Islam does not teach terrorism, bombing, kidnapping, hijacking and murder. Quite the opposite is true. Even the "Jihad" [often misunderstood to mean "Holy War") is nothing like the newspapers and television media have portrayed it in the past. It was only recently, since the September 11, attack on New York and Washington, DC that the press and broadcast communications have taken the time to correct their most obvious mistakes in reporting. One of the principle words derived from the root of the meaning of the word "Islam" is indeed, "PEACE." How could anyone in the professional journalism business be so naive as to not know that there is a difference between someone who commits certain horrible acts who just also happens to belong to a religion, and the religion itself. I think they do now. Timothy McViegh blew up the Federal Building in Oklahoma City a number of years back was a Roman Catholic. Did anyone accuse the church for what he did? Irish Catholics and Irish Protestants killed each other for years over religious issues yet, the media in this case, did the media ignore this fact? ===========================================================================================================================

Why Don't We Hear Imams Condemn Terrorism?

Why have we not heard a single word from Muslim leaders condemning violence, destructure and terrorism? Why? We Don't Hear Anything From Imams - Why? Why? Good question. Fact is - Imams everywhere have spoken out against terrorism since the very beginning of all of the problems - but the real question should be: Why the Media Doesn't Tell You the Truth? Yusuf Estes tells us he has heard many Muslim leaders condemn all acts of terror and violence. He says... "I personally have heard thousands of imams speaking against this including myself - but it seems western news media DOES NOT PUBLISH IT! So, maybe we should start by asking the media - the TV news people, the newspaper reporters, media folks in general "Why are you guys NOT PUBLISHING THE FACTS?" - Because we have over 340 imams on many websites, documents and live speeches - all publicly declaring over and again, ISLAM CONDEMS TERRORISM! By the way, after you read this document, we ask you the question: "Are you going to just sit there - or are you going to start emailing this link to everyone you know, so they can read the truth?" - Or are you going to sit back and do nothing, just like all of the media? Here is one of many documents published in the past years where Muslim leaders, Imams, Sheiks and teachers of Islam have all spoken out and even signed these documents - in public - hoping the people will know the truth of Islam: In the Name of God, the Compassionate, the Merciful U.S. MUSLIM RELIGIOUS COUNCIL ISSUES FATWA AGAINST TERRORISM The Fiqh Council of North America wishes to reaffirm Islam's absolute condemnation of terrorism and religious extremism. Islam strictly condemns religious extremism and the use of violence against innocent lives. There is no justification in Islam for extremism or terrorism. Targeting civilians life and property through suicide bombings or any other method of attack is Haram or forbidden - and those who commit these barbaric acts are criminals, not martyrs. The Quran, Islams revealed text, states: "Whoever kills a person [unjustly]it is as though he has killed all mankind. And whoever saves a life, it is as though he had saved all mankind." [Noble Quran 5:32] Prophet Muhammad (peace and blessings be upon him) said there is no excuse for committing unjust acts: "Do not be people without minds of your own, saying that if others treat you well you will treat them well, and that if they do wrong you will do wrong to them. Instead, accustom yourselves to do good if people do good and not to do

wrong (even) if they do evil." (Al-Tirmidhi) God mandates moderation in faith and in all aspects of life when He states in the Quran: We made you to be a community of the middle way, so that (with the example of your lives) you might bear witness to the truth before all mankind. [Noble Quran 2:143] In another verse, God explains our duties as human beings when he says Let there arise from among you a band of people who invite to righteousness, and enjoin good and forbid evil. [Noble Quran 3:104] Islam teaches us to act in a caring manner to all of God's creation. The Prophet Muhammad (peace and blessings be upon him), who is described in the Quran as a mercy to the worlds said: All creation is the family of God, and the person most beloved by God (is the one) who is kind and caring toward His family." In the light of the teachings of the Quran and Sunnah we clearly and strongly state: 1. All acts of terrorism targeting civilians are Haram (forbidden) in Islam. 2. It is Haram for a Muslim to cooperate with any individual or group that is involved in any act of terrorism or violence. 3. It is the civic and religious duty of Muslims to cooperate with law enforcement authorities to protect the lives of all civilians. We issue this fatwa following the guidance of our scripture, the Quran, and the teachings of our Prophet Muhammad (peace and blessings be upon him). We urge all people to resolve all conflicts in just and peaceful manners. We pray for the defeat of extremism and terrorism. We pray for the safety and security of our country, the United States, and its people. We pray for the safety and security of all inhabitants of our planet. We pray that interfaith harmony and cooperation prevail both in the United States and all around the globe. FIQH COUNCIL OF NORTH AMERICA July 28, 2005 MEMBERS OF THE FIQH COUNCIL OF NORTH AMERICA Dr. Muzammil H. Siddiqi, Chairman Dr. Deina Abdulkadir Shaikh Muhammad Nur Abdallah Dr. Taha Jabir Alalwani Shaikh Muhammad Al-Hanooti Shaikhah Zainab Alwani Dr. Jamal Badawi Dr. Ihsan Bagby Dr. Nazih Hammad Shaikh Yahya Hindi Dr. Abdul Hakim Jackson Dr. Mukhtar Maghraoui Dr. Akbar Muhammad Shaikh Hassan Qazwini Dr. Zulfiqar Ali Shah Dr. Muhammad Adam Sheikh Dr. Ahmad Shleibak Dr. Salah Soltan 344 Muslim organizations, mosques and imams have endorsed the preceding fatwa as of July 28, 2005 (see below). More signatory organizations are to be added in the following days. ENDORSED BY THE FOLLOWING NATIONAL ORGANIZATIONS: Council on American-Islamic Relations (CAIR) Islamic Society of North America (ISNA) Muslim American Society (MAS) Muslim Public Affairs Council (MPAC) Islamic Circle of North America (ICNA) Mosque Cares, Imam W D Muhammad Muslim Student Association of the US & Canada (MSA) Association of Muslim Social Scientists American Federation of Muslims of Indian Origin American Muslim Alliance Association of Muslim Scientists and Engineers Bridge To Faith Foundation, Washington, D.C. Canadian Council on American-Islamic Relations Council of Shia Muslim Scholars of North America Islamic Networks Group & Affiliates Islamic Resource Group Islamic Schools League of America Islamic Sharia Advisory Institute of North America Kashmiri American Council Latino American Dawah Organization Minaret of Freedom Institute Muslim Ummah of North America Project Islamic HOPE United Muslims of America USA Halal Chamber of Commerce, Inc & The Islamic Center for Halal Certification ENDORSED BY THE FOLLOWING MOSQUES AND ISLAMIC CENTERS: Afghan Cultural Center Al Nur Islamic Center Al Nur Islamic Center, Rashid Ahmed, Director Albanian Islamic Center, Shuaib Gerguri, Imam Al-Fatiha Islamic Center Al-Huda Islamic Center, Hisham Ahmed, Imam All Dulles Area Muslim Society, Mohamed Magid, Imam Al-Mu'minun Islamic Center, Samuel Ansari Alvin Masjid American Islamic Academy, Shaykh Al-Tayyab American Islamic Organization, Afzal Ahmad, Chairman American Moslem Mission, American Moslem Society, Mahdi Ali, Imam American Muslim Society of the Tristate Area American Muslim Voice As Salaam Islamic Center of Raleigh, Oliver S. Mohammed, Imam Assadiq Foundation Assadiq Islamic Educational Foundation, Sayed Mohammad Jawad Qazwini, Imam Auburn Islamic Center, Mark Hamza Dougherty, President Azzahrah Islamic Ctr. Bay County Islamic Society Inc, Hashem Mubrak, Baytown Masjid Bear Creek Masjid Bell Islamic & Cultural Center Belleville Mosque and Islamic Education Center, Dr. Abdul W. Kazi, Bilal Islamic Center Blossom Valley Muslim Community Center, Allaedin Ezzedin, Imam Bob ul Ilm Islamic Center Bosnian-American Islamic Center, Mirsad Hassecic, Imam Boston Dialogue Foundation New Mosque, Salih Yucel, Imam Campus Mosque of Scranton, Imam

Canton Masjid, Ali S. Ali Cham American Muslim Com. Champions Masjid Cincinnati Islamic Center, Ilyas Nashid, Imam Concerned Muslims of Annapolis Concerned Muslims of Greater Cleveland (CMGC) Council of Islamic Organizations of Greater Chicago, Abdul Malik Mujahid, Imam Council of Masajid, Cleveland Daar-ul-Islam Masjid, Muhammad Nur Abdallah Dalton Islamic Center, Hammad El-Ameen, President Dar Almanar, Fouad Reda, President Dar Al-Uloom Al-Islamia Dar Al-Uloom Flahidarin Darassalam, Mohammed M. Safa Darul Uloom of Los Angeles Des Plaines Islamic Center Des Plaines Islamic Center Discover Islam Foundation, Muhammad Quadir, Downtown Islamic Center Downtown Islamic Center Elmhurst Islamic Center, Riaz Ahmad, Mufti Ershad Institute First Cleveland Mosque, Abbas Ahmad, Imam Five Pillars Center Foundation for Islamic Education, Sheikh Mustafa Ahmad Fox Valley Islamic Society, Delwar Mian, Secretary Fullerton Mosque Greenway Islamic Center, Didmar Faja Heartland Muslim Women's Network, Maisha Liwaru, President Hemet Masjid Hidaya Foundation High Desert Islamic Center Howard County Muslim Council, Anwer Hasan, President Huseini Mousque I.A.I. Sheik Yusuf Estes, Washington, DC & Falls Church, Virginia I.M.A.N Imperial Valley Islamic Center Indian Muslim Relief & Charities Indo Chinese Muslim Relief Association IntraCity Muslim Action Network (IMAN), Ohio Islam Tomorrow Project of Falls Church, Virginia Islamic Association of Carrollton, Azhar Azeez, Secretary General Islamic Association of Cary, Shakil Ahmed Islamic Association of Central Florida, Dr. Zafer Sabawi, Imam Islamic Association of Greater Shreveport, Sayed Jumaa Salam Islamic Association of Kokomo Islamic Association of Northeastern Pennsylvania, Riaz Hussain, Treasurer Islamic Association of West Virginia, Mohamad Jamal Daoudi, Imam Islamic Center Inland Valley Islamic Center of America, Sayed Hassan Al-Qazwini, Imam Islamic Center of Blacksburg Islamic Center of Boca Raton, Jalal Khan, Imam Islamic Center of Calremont Islamic Center of Canejo Valley Islamic Center of Cape Girardeau, Shafiq Malik, Imam Islamic Center of Carbondale, Muhammad Kamran, President Islamic Center of Cleveland, Fawaz Damra, Imam Islamic Center of Contra Costa, Abdul Quddus Saleh, Imam Islamic Center of Cypress Islamic Center of Des Moines, Ibrahim Dremali, Imam Islamic Center of El Paso, Yaser Birjas Issa, Imam Islamic Center of Fremont, Mubashir Ahmed, President Islamic Center of Granada Hills Islamic Center of Greater Cincinnati, Saleem Foad, Director of Education Islamic Center of Greater Toledo, Farooq S. Aboelzahab, Imam Islamic Center of Hawthorne Islamic Center of Inland Empire Islamic Center of Little Rock, Islam Mossaad, Imam Islamic Center of Marietta, Amjad Taufique, President Islamic Center of Maryland, Amin Ezzeddine, Imam Islamic Center of Moreno Valley Islamic Center of Morgantown, Diaa Eldin M. Nassar, General Secretary Islamic Center of New England, Talal Eid, Imam Islamic Center of New Mexico, Isam Rajab, Imam Islamic Center of North County Islamic Center of North Ridge Islamic Center of Northeast Florida, Zaid Malik, Imam Islamic Center of Oakland Islamic Center of Old Bridge, Alvi Fakhruddin, Imam Islamic Center of Omaha, Dr. Ahmad Az-Zaare, Imam Islamic Center of Passaic County, Mohammad Qatanani, Imam Islamic Center of Pleasanton/Dublin Islamic Center of Pomona Islamic Center of Pomona Islamic Center of Portland, Samir Horani, Board Member Islamic Center of the Quad Cities, Julie Abdel-Fattah, Dir. Public Relations Islamic Center of Raleigh, Mohammed Bainonie, Imam Islamic Center Of Reseda, Ali Shakoor, Imam Islamic Center of Rialto Islamic Center of Riverside, Mohammad Ashrif, Chairman of the Board Islamic Center of San Deigo Islamic Center of San Gabriel Valley Islamic Center of Santa Claria Valley Islamic Center of Somerset, Husein Turki Islamic Center of South Florida, Hassan Sabri, Imam Islamic Center of Southern California, Jamil Momand, Chairman Islamic Center of Stockton

Islamic Center of Tampa, Ziad Taha, Director Islamic Center Of Temecula Islamic Center of Temecula Valley, Imam Mahmoud Harmoush Islamic Center of Topeka, Imam Omar Hazim Islamic Center of Virginia, Shaheed Coovadia, Imam Islamic Center South Bay Islamic Center. of Mid City Islamic Council of Ohio, Sohail Khan, Secretary Islamic Cultural Center of Eugene (Oregon), Dr. Tammam Adi, Director Islamic Cultural Center of Illinois Islamic Education & Services Institute, Abdoulrahman Kattih, Director Islamic Education Center, Ahmad Bahriny, Imam Islamic Education Center, Dr. Ahmad Sakr, Director Islamic Educational Center of North Hudson, Mohamed Alhayek, Imam Islamic Educational Center of Orange County Islamic Education Foundation, Animar M Daghestani, Teacher Islamic Foundation of America, Mohammad M. Billah, President Islamic Foundation of Central Ohio, Siraj Haji Islamic Foundation of Chicago Islamic Foundation of Chicago, IL Islamic Foundation of Peoria, Muhammad F. Malik, Secretary Islamic Foundation of South Florida, Rashid Ahmad, Imam Islamic House of Wisdom, Imam Mohammad Ali Elahi Islamic Jaffaria Association, Mohamed Banglori, Imam Islamic Learning and Practicing, Dr. Misbah Eldereiny Islamic Mosque of Cleveland (Masjid al-Islam) Islamic Movement of Florida, Moneer Khan, Imam Islamic of Northern Valley Islamic School of Greater Kansas City, Fadi Banyalmarjeh, Chairman Islamic Shura Council of Southern California, Shakeel Syed, Executive Director Islamic Society of Norco/Corona Islamic Society of Akron and Kent Islamic Society of Annapolis, Mohammad Arrafa, Imam Islamic Society of Baltimore, Abid Husain, General Secretary Islamic Society of Boston, Shaykh Besyouni Nehela Islamic Society of California Islamic Society of Central Florida, Mohammed al Masri, Imam Islamic Society of East Bay, Dr. Mohamed Rajabally Islamic Society of Essex County, Ismail Elshikh, Imam Islamic Society of Greater Columbus, Dr. M. N. Tarazi, President Islamic Society of Greater Houston, Rodwan M. Saleh, President Islamic Society of Greater Kansas City, Shahir Safi, President Islamic Society of Greater Oklahoma City, Imad Enchassi, Imam Islamic Society of Greater Portland, Zafar Hassan, Board Member Islamic Society of Greater Valley Forge Islamic Society of Michiana, Mohammed Sirajuddin, Imam Islamic Society of Milwaukee, Ahmed Quereshi, Secretary Islamic Society of Orange County, Ismail Majoo, President Islamic Society of Palm Springs Islamic Society of Pinellas County, Haitham Barazangi, Imam Islamic Society of Salt Lake City, Ali Mohammed, Imam Islamic Society of San Fransisco, Souleiman Ghali, President Islamic Society of San Luis Obispo County, Hisham Assal, President Islamic Society of Santa Barbra Islamic Society of Schuylkill County, Shiraz Mansoor, Imam Islamic Society of Tampa Bay Area, Muhammad Sultan, Imam Islamic Society of the Coachella Valley, T. Themam Wassil, Imam Islamic Society of Washington Area, Faizul Khan, Imam Islamic Society of Wichita Falls, Abdullah Shamsid-Deen, Director Jafaria Islamic Center Jamat Masjid Ul-Islam Inc Jumaaatu Masjidul-Muminiin Inc., L.M. Martin, Imam Kalamazoo Islamic Center, Tariq Jameel, President Karbala Islamic Educational Center, Hisham Al-Hussany King Fahad Mosque Long Beach Islamic Center, Tarek Mohamed Makki Masjid, Amaan Bhim, President Masjid AbuBakr AlSiddique, Abdur Rahman Bashir, Imam Masjid Al Heyder, Hafiz Inayadullah Masjid Al- Madina Al-Munawar Masjid Al Muminun, Furqan Muhammad, Imam Masjid Al-Ansar Masjid Al-Ansar, Nasir Ahmad, Imam Masjid Al-Faizal, Roshan Ali, Imam Masjid Alfalah Masjid Al-Falah, Abdul Latif Azom, Imam Masjid Al-Haqq, Luqman Al-Amin, Imam Masjid Al-Hijrah, Kamruz Hosein Masjid Al-Ihsan, Tarik Chebbi, Imam Masjid Al-Ikhlas, Tauheed Rashad, Imam Masjid Al-Ittihaad Masjid Al-Kauthar, Rudolph Ali, Imam Masjid Al-Momin Masjid Al-Nahl , Rashad Mujahid, Imam Masjid Al-Noor Masjid Al-Noor, Danish Siddiqui, President Masjid Al-Qudoos Masjid Al-Rashid Masjid Al-Rasul, Mujahid Abdul-Karim, Imam Masjid Al-Salaam Masjid Al-Sharif Masjid Al-Taqwa Masjid Al-Taqwa, Abdul Karim Salih, Imam Masjid An-noor Masjid An-Noor, Mohamed Zakaria Badat, Imam Masjid Annour Islamic Community, Mohammad Afzaluddin, Imam Masjid Ar-Ribat Al-Islami

Masjid Bilal Ibn- Rabah Masjid Centralia, Dr. Zahir Ansari Masjid Dalal Masjid Dalal, Clyde Rahman, Imam Masjid Darul Huda, Abdul Hameed, Director Masjid Dar-ul-Argum Masjid Gibreal Masjid Hamza Masjid Ibadullah Masjid Iman Bukhari Masjid Jama Al Mumineen, Khalil Hussain, Imam Masjid Jihad, Imam Maajid Faheem Ali Masjid Mohammed, Said Mohammed Masjid Mumineen Masjid Muttaqeen, Usman Rahman Masjid of Anteloap Valley Masjid of Irvine Masjid of Long Beach Masjid Omar Masjid Omar Al Farouk Masjid Omar Ibn-Alkhetab Masjid Qurtubah Masjid Saad Foundation, Ziad Abu Hummos, President Masjid Sahmsuddin, Foad Farahi, Imam Masjid Taqwa, Imam Abdul-Malik Ali Masjid Tawheed-Afghan Cultural Center Masjid Usman Masjid Wali Muhammad, Gary Al-Kasib, Imam Masjidullah, Imam Abdul-Wali Muhammad Mecca Learning Center Mecca Masjid Medical Center Musallah Miami Gardens Masjid, Abdul Hamid Samra, Imam Mission Bend Masjid Momin Lodge Mosque Foundation, Sheikh Kifah Mustapha Mosque of Sheikh M.R. Bawa Muhaiyaddeen, Muhammad Abdul Lateef Hayden Mosque of Riverside Muslim Association of Huntington, Jamil M. Chaudri, Spokesperson Muslim Association of Lehigh Valley, Mohammad Sadiq Bajwa, President Muslim Association of Virginia, Rafi Uddin Ahmed, President Muslim Center of Middlesex County, Abubakr Nadwi Muslim Children Education & Civic Center, Abdul Wahid Muslim Community Association of the Peninsula Muslim Community Association of the San Francisco Bay Area Muslim Community Center, Azad Ejaz, President Muslim Community Center of Greater Pittsburg Muslim Community Center of Greater Pittsburg, Sayed Jafri, President Muslim Community Center of San Francisco Muslim Community of the Western Suburbs of Detroit, Sajid Siddiqui, President Muslim Community of Greater San Diego, Imam Abdur Rahim Khan Muslim Community of Knoxville, Dr. Mohammad Islam, President Muslim Community of North East Tennessee, Taneem Aziz, President Muslim Community of Palm Beach County, Murtaza Kakli, President Muslim Community Service Muslim Community Service Muslim Community Services, Inc., M. Rezar Rahman Muslim Federation of New Jersey, Saif Ul-Nabi, Qari Muslim Home Education Alliance, Cherrie J Karima Webb, Director Muslim Majlis of Staten Island (Masjid Al-Noor), Abdul Rehman, Director Muslim Youth of Minnesota, Kashif Saroya, President Muslims Association of Cleveland East (MACE) Mustafa Center, M. Zia, Imam New Territory Masjid North Hollywood Islamic Center Northshore Masjid Nur Ul Islam, Roshan Ali, Imam Omar Mosque, Nimer Judeh Orange County Islamic Foundation Palm Beach Mosque, Osman Chowdhury, President Pearland Musallah Qur'an Memorization Center Rhode Island Council for Muslim Advancement, Mamoun Najjar, Outreach Director S. Jamaludeen Afghan Islamic Center Salaam Cleveland (Greater Cleveland Muslim Womens Association) Salaam in the Ummah (Peace in the Hood), Ohio San Ramon Valley Islamic Center Shi'a Islam Student Association, George Mason University, Seyede Katayon Kasmai, Founder Siddiquia Jamia Masjid, Tariq Khawaja South Bay Islamic Association, Tahir Anwar, Imam South Valley Islamic Center, Ilyas Anwar, Imam South Zone Masjid Southeast Zone Masjid Spring Branch Center Synott Road Masjid The Islamic Center of Tucson, Mohammed Elfarooqui, Imam The Muslim Center, Abdullah El-Amin, Imam The Muslim Community Center, Sheikh Elkheir Elkheir The Muslim Unity Center, Muhammad Muhammad Musa United Muslim Association of Toledo, M.Y. Ahmed, President United Sisterhood, Ohio Uqbah Mosque Foundation, Ramez Islambouli, President Vallejo Islamic Center, Mohamed Yunus Virginia Muslim Political Action Committee Wilcrest Masjid Woodlands Masjid Yaseen Foundation and the Muslim Community Center

Zaytuna Institute, Hamza Yusuf Hanson ============================================================================================================================

15 Misquotes from the Quran (Part 1)

Introduction In our time, we find it becoming more and more common for some people to misquote verses from the Quran, or narrations of the Prophet Muhammad (peace and blessings be upon him), in order to support their twisted presentation of Islam as a hostile and violent religion. The majority of these verses are either mistranslated, taken out of context, or misunderstood due to lack of basic knowledge. For example, Jihad is misunderstood by many people today as a "holy war", hence, whenever it is praised in the Quran, it is seen in a negative light. Jihad in reality is a positive concept, not a negative one, and for this reason, one must read about Jihad before reading the rest of this article. An explanation of Jihad can be read here. This article intends to clarify the misconception that Islam promotes violence and hatred by re-examining the misquoted verses and narrations. As we shall see, once understood properly, it becomes apparent that Islam teaches nothing but peace, harmony and tolerance for all humanity. We have selected and quoted the verses/narrations in the way that they are circulated by the Islam-haters, so that the poor translation and other deceptive tactics of the IslamHaters may be exposed. Misquoted Verse #1 "Jihad (holy fighting in God's Cause) is ordained for you (Muslims), 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." [Noble Quran 2:216] The first mistake in this translation is that this Quranic verse actually does not use the word "Jihad". This verse actually uses the word "Qital", which refers to physical fighting. Fighting is ordained for Muslims in order to defend themselves and their rights, as well as the rights of others. The obligation to physically defend one's 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: "And what is wrong with you that you fight not in the Cause 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." [Noble Quran
4:75]

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: To fight 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 Quran, Text, Translation and Commentary) Therefore, the fighting ordained by God in the Quran 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, 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, 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: 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-defense... (Yusuf Ali, The Holy Quran, Text, Translation and Commentary) 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: 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 scholar's love of veracity! Such is his wonderful reading of history! (Daryabadi, 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 one's rights from the forces of oppression, but never to transgress limits in defense. Misquoted Verse #2 "Not equal are those believers who sit at home and receive no injurious hurt, and those who strive hard, fighting Jihad in God's Cause with their wealth and lives. God has granted a rank higher to those who strive hard, fighting Jihad with their wealth and bodies to those who sit (at home). Unto each has God promised good, but He prefers Jihadists who strive hard and fight above those who sit home. He has distinguished his fighters with a huge reward. " [Noble Quran 4:95] First of all, this is a very poor translation of the verse. Let us look at some notable translators: Yusuf Ali: 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 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 -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 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 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 doesn't 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 (Mujahidin, mujahedin), 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 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: 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) Misquoted Verse #3 "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. " [Noble Quran 33:23] 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 Quran. Let us help out by providing a translation without any additional ideas: Among the believers are men who have been true to their covenant with Allah, of them some have fulfilled their obligations, and some of them are still waiting, but they have never changed in the least. [Noble Quran 33:23] 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 Quran. The Quran is praising those early companions who remained steadfast in their faith and true to the covenant. This verse does not mention fighting or Jihad 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. (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: 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 Quran, Text, Translation and Commentary) Their covenant is their promise to Prophet Muhammad (peace and blessings 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 Sheikh Abdul Bary Ath-Thubaity, Imam of the Prophet's Mosque, who said about verse 33:23: 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 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 it's 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). " [Noble Quran 25:63-67] This is what fulfilling one's covenant truly means. It refers to fulfilling one's Islamic obligations 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 and blessings be upon him): God's Apostle said, "Five are regarded as martyrs: They are those who die because of 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 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. Misquoted Verse #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. [Noble Quran 47:4] 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: 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 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. [Noble Quran 47:4] So we now see some grievous mistakes made in the poor translation quoted: The verse makes NO mention whatsoever of "killing and wounding" "Thus are you commanded by God 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 Quran! 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 Hamid comments on verse 47:4 by saying: The context of this verse was when the Muslims were to fight their enemies for their very existence. After thirteen years of endurance and patience, the prophet and his companions had to leave their home town of Makkah and to emigrate to Madinah. When the people of Madinah had welcomed him there and he was accepted as a leader there, the Makkans became unhappy. They wanted to eliminate Muhammad and his religion; and so they sent their army to root out Islam. And the crucial battle took place in Badr. It was just before this that Muhammad (peace and blessings be upon him) 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 " [Noble Quran 2:190] This meant that the Prophet (peace and blessings be upon him) 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 defense or for the defense of those who are attacked unjustly. 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, The Holy Quran, Text, Translation and Commentary) Likewise, Dr. Maher Hathout writes: 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: "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)." [Noble Quran 8:61] 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. Sheikh Muhammad Salih 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 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 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. 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 "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." [Noble Quran 9:91] 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 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 an 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 different forms of Jihad have been described in detail in Islam and is well-known to Muslims. For example, Sheikh Muhammad Salih Al-Munajjid writes: Jihad may be with the tongue (by speaking out), or with weapons (which is Qital or fighting) or with money. Each of these categories includes numerous subcategories. 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 defense of Islam or a Muslim country when Islam is attacked. This kind of jihad has to be declared by the religious leadership or by a Muslim head of state who is following the Quran and the Sunnah. The other forms of Jihad are discussed in more detail in the article An Explanation of Jihad. By: Ansar Al-'Adl ============================================================================================================================

15 Misquotes from the Quran (Part 2)

Misquoted Verse #6 "And slay them wherever ye catch them.." [Noble Quran 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: "Fight in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors. And kill them wherever ye catch them, and turn them out from where they have turned you out; for persecution and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, kill them. Such is the reward of those who reject faith. But if they cease, God is Oft-Forgiving, Most Merciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in God; but if they cease, let there be no hostility except to those who practice oppression. The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear (the punishment of) God, and know that God is with those who restrain themselves." [Noble Quran 2:190-194] How many times do we see the above verse repeating the message to make it clear? These verses 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 and blessings 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 Muslims. And even after they attack, the verse makes it clear: "But if they cease, God is Oft-Forgiving, Most Merciful." [Noble Quran 2:192] 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". [Noble Quran 2:193]

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: 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 selfdefence against those who fought them. However, the Quran clearly prohibits aggression. The verses explain that fighting is only for self-defence. 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) The historical context is something that must always be considered where developing an understanding of Quranic verses. Without knowing the circumstances behind the revelation, one cannot apply the verse as accurately. Sheikh 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 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 Jihad, 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. 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: 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: 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 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: "And fight in the way of Allah those who fight you" [Noble Quran 2:190] Violating the truce they themselves had signed. The Muslims, after having borne untold persecution with almost superhuman fortitude for years and years at the hands of the pagans of Makkah, are now for the first time enjoined to take to reprisals. 'For a full thirteen years the Muslims were subjected to relentless persecution in Mecca. The Prophet and his followers fled for life to Medina, but the enemy would not leave them alone in their refuge. They came to attack them within a year, and the first three battles were fought in the very locality which will whether the Prophet was an assailant or defendant' (Headley, The Original Church of Jesus Christ and Islam, p. 155). The Makkans had signed a truce and were the first to break it. 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 Mohammadan conquest.' (Bosworth Smith, Mohammed and Mohammedanism, p. 185). Has not Islam thus, in prescribing war against those who break God's 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 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: 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 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) 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 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. Misquoted Verse #7 "But if they turn away, catch them and slaughter them wherever ye find them; and (in any case) take no friends or helpers from their ranks." [Noble Quran 4:89] This verse has been misquoted like the previous verse, out of context. Here is the full passage: Why should ye be divided into two parties about the Hypocrites? Allah hath upset 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. 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 [Noble Quran 4:88-91] 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? These verses were revealed by God to Prophet Muhammad (peace and blessings be upon him), at the time when Muslims were attacked by the non-Muslims of Makkah on a regular basis. They were frightening the Muslim community of Madinah. One may say using the contemporary jargon that there were constant terrorist attacks on Madinah and in this situation Muslims were given permission to fight back the "terrorist". These verses are not a permission for "terrorism" but they are a warning against the "terrorists. " But even in these warnings you can see how much restraint and care is emphasized. It is also important to note that the Quran clearly condemns murder. The Quran says about the prohibition of murder: 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." [Noble Quran 6:151] 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) [Noble Quran 17:33] "...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." [Noble Quran 5:32] So the Quran 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. Misquoted Verse #8 "Kill the disbelievers wherever you find them." [Noble Quran 9:5] 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: "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), but if they repent, and establish regular prayers and practice 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." [Noble Quran 9:5-6] Having presented the verse in context, we can analyze it properly. Dr. Maher Hathout gives an explanation on the historical context of the verse: 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; however, 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 the divine attributes of mercy and forgiveness. To minimize hostilities, the Quran 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 Quran 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) 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: 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) 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. 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 Tawbah chapter 9 verse 5 the Quran says, "Kill the Mushriks (pagans) where ever you find them", during a battle to boost the morale of the Muslim soldiers. What the Quran is telling Muslim soldiers is, don't be afraid during battle; wherever you find the enemies kill them. Surah Tawbah chapter 9 verse 6 gives the answer to 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." [Noble Quran 9:6] The Quran not only says that a Mushrik seeking asylum during the battle should be granted 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 says in the Glorious Quran to promote peace in the world. 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 Quranic 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 Hamid writes on verse 9:5: This is a verse taken from Surah At-Tawbah. 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 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 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. 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) Sheikh Sami al-Majid also makes some very interesting points in his discussion on this verse: If we look at the verses in Surah 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 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." [Noble Quran 9:1-2] 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: "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." [Noble Quran 9:4] So when Allah says: "But when the forbidden months are past, then fight the pagans 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 and blessings 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 attacked you first?" [Noble Quran 9:13] 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 Sheikh Sami Al-Majid's full article entitled 'There is no Compulsion in Religion'. Abrogated? The next issue with this verse concerns abrogation. It has been claimed by some that this verse 9:5 has abrogated all the peaceful verses in the Quran. However, this claim results from a misunderstanding of some Quranic concepts. In the Quran there is Naskh and there is also Takhsis. Naskh is the abrogation of a ruling by a ruling that was revealed after it. Naskh occurs in matters of Islamic law. Takhsis on the other hand refers to specification, where one verse restricts the application of another verse, or specifies the limits not mentioned in the other verse. As Sheikh Abu Ammar Yasir Qadhi writes: Specification involves one verse limiting or restricting a general ruling found in another verse, whereas Naskh involves abrogating the first verse in toto (i.e., it is not applied in any circumstances or conditions). (Qadhi, An Introduction to the Sciences of the Quran; UK Al-Hidayah Publishing and Distribution, 1999, p. 233) Sheikh Qadhi also explains that one of the conditions for Naskh is that the two conflicting rulings apply to the same situation under the same circumstances, and hence there is no alternative understanding of the application of the verses. As he states: Therefore, if one of the rulings can apply to a specific case, and the other ruling to a different case, this cannot be considered an example of Naskh. (Qadhi, An Introduction to the Sciences of the Quran; UK Al-Hidayah Publishing and Distribution, 1999, p. 237) Therefore, verse 9:5 can in no way be considered an example of Naskh since it is only a ruling applied to a very specific situation and circumstances. There is a lot of confusion surrounding some verses labeled as cases of Naskh because the early Muslims used to use the word Naskh to refer to Takhsis as well. Therefore, some Muslims failed to realize that some of these cases labeled by early Muslims as 'Naskh' were cases of Takhsis. This is why some early Muslim scholars are quoted who have classified this verse as a case of 'Naskh'. One should realize that they used the term Naskh to refer to a broader range of meanings, including Takhsis. As Dr. Jamal Badawi writes: Any claim of Naskh must be definitive, not based on mere opinion or speculation. It should be noted that earlier Muslims used the term Naskh to refer also to Takhsis or specifying and limiting the ruling than abrogating it. Sheikh Abu Ammar Yasir Qadhi specifically addresses the confusion about verse 9:5, and after citing the different claims he concludes: It can be seen from the examples and categories quoted that, in reality, most of these verses cannot be considered to have been abrogated in the least. Some of them merely apply to situations other than those that they were revealed for. Almost all of these 'Mansukh' (abrogated) verses can still be said to apply when the Muslims are in a situation similar to the situation in which the verses were revealed. Thus, the 'Verse of the Sword' in reality does not abrogate a large number of verses; in fact, az-Zarqani concludes that it does not abrogate any! (fn. Az-Zarqani, v.2, pps.275-282) (Qadhi, An Introduction to the Sciences of the Quran; UK Al-Hidayah Publishing and Distribution, 1999, p. 254) Sheikh Sami Al-Majid also states the same thing in his article: Some people - especially some contemporary non-Muslim critics of Islam - have tried to claim that this verse abrogates the verse "Let there be no compulsion in religion." They argue that the generality of this statement implies that every unbeliever who refuses to accept Islam must be fought. They support their allegation by pointing out that this verse is one of the last verses to be revealed about fighting. However, this verse in no way abrogates the principle in Islamic Law that there is no compulsion in religion. It may be general in wording, but its meaning is quite specific on account of other verses of the Quran that are connected with it as well as on account of a number of pertinent Hadith. Sheikh Jamal Al-Din Zarabozo also deals with this issue in his writings on the verse "There is no compulsion in religion". He mentions the view that this verse has been abrogated as then states: Al-Dausiri rejects this statement because of the following: A verse cannot abrogate another verse unless it completely removes the ruling of the earlier verse and there is no way to reconcile the contradictory meanings of the verses. (Zarabozo, There is No Compulsion in Religion, Al-Bashir) This was the view of the great scholars and Mufasirin (Quranic commentators) both classical and recent, like Ash-Shanqiti or Ibn Jarir At-Tabari. Sheikh Muhammad S. AlAwa also comments on this issue in his discussion on the punishment for apostasy: At the same time, one can say that the death penalty for apostasy - especially when it is considered as a Hadd (prescribed) punishment - contradicts the Quranic principle [law] in Surah II, verse 256, which proclaims "No compulsion in religion." Ibn Hazm, to avoid this criticism, claimed that this verse had been abrogated and that compulsion is allowed in religion; consequently, according to him, the punishment for apostasy does not contradict the Quran (fn. Muhalla, vol. XI, p. 195). However, this claim is

invalid, since Quranic scholars have established the abrogated verses and this verse is not among them (fn. Suyuti, Itqan, vol. II, p. 22-24). Accordingly, one can say with the Encyclopedia of Islam that "In the Quran the apostate is threatened with punishment in the next world only." (fn. Heffening, Encyclopedia of Islam, vol. III, p. 736 under "Murtadd"). (El-Awa, Punishment in Islamic Law; US American Trust Publications, 1993, p. 51, emphasis added) Therefore, when we discuss the merciful and loving verses of the Quran and we receive a claim that they have been abrogated by the specific verses concerning battle, we can dismiss such a claim as mere speculation and invalid. Peace and justice are fundamentals of the religion of Islam and can never be removed from it. ============================================================================================================================

15 Misquotes from the Quran (Part 3)

Misquoted Verse #9 "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 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." [Noble Quran 2:217-218] Again the translation has been altered and before answering the quote, we should provide a clear translation: They 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. [Noble Quran 2:217] Those who believed and those who suffered exile and fought (and strove and struggled) in the path of God,- they have the hope of the Mercy of God. And God is Oftforgiving, Most Merciful. [Noble Quran 2:218] 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 and blessings 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. As Sheikh Safiur Rahman Al-Mubarakpuri 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 (peace and blessings be upon him) 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'Alamin, 1/115. 2/468.) (Al-Mubarakpuri, Ar-Rahiq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 205-206, emphasis added) Misquoted Verse #10 Fight in God's Cause, and know that God hears and knows all. [Noble Quran 2:244] 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! [Noble Quran 4:76] Verse 4:76 is actually translated as follows: "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" [Noble Quran 4:76] 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, 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 "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 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. [Noble Quran 9:29] 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 contradicts authentic Islamic teachings. Commenting on this verse, Sheikh 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 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) 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 'Jizyah' 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? Answered by Sheikh Hani 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. Jihad 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. The Chosroe of Persia had gone so far as to order his commander in Yemen specifically to kill the Prophet (peace and blessings be upon him). The Romans mobilized their forces to fight the Prophet (peace and blessings be upon him), and the Muslims confronted them in the Battles of Mu'tah and Tabuk during the Prophet's lifetime. May Allah guide us all. And May peace and blessing be upon our Prophet Muhammad. The above fatwa refers to the historical context in which the Prophet Muhammad (peace and blessings be upon him) fought against other nations. The Prophet Muhammad did not initiate aggression 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 governance of the Roman empire), Al-Harith bin Umair Al-Azdi, was tied up and beheaded (Al-Mubarakpuri, Ar-Rahiq Al-Makhtum, 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 Mu'tah, 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, hostilities between the Muslims and the Persians only began after the Persian emperor Chosroe ordered his governor in Yemen Badham, to kill the Prophet Muhammad (peace and blessings be upon him), although his efforts were thwarted when the latter accepted Islam. Other non-muslim groups, such as those in Madinah, also initiated hostilities against the Muslims despite peace treaties as Sheikh Sayyid Sabiq writes: As for fighting the Jews (People of the Scripture), they had conducted a peace pact with the Messenger after he migrated to Madinah. Soon afterwards, they betrayed the peace pact and joined forces with the pagans and the hypocrites against Muslims. They also fought against Muslims during the Battle of Ahzab, then Allah revealed...[and he cites verse 9:29] (Sayyid Sabiq, Fiqhu as-Sunnah, Vol. 3, p. 80) In light of the historical context of this verse, it becomes very clear that the verse was revealed in connection with aggression initiated against Muslims. As Dr. Jamal Badawi very accurately concludes with regard to verse 9:29 and similar verses: All of these verses, without exception, if studied carefully, address aggression and oppression committed against Muslims at the time of the Prophet (peace and blessings be upon him), whether by idolatrous Arabs, some of the Jewish tribes in Madinah, or by some Christians. Therefore, the command to fight in verse 9:29 relates to those non-muslims who commit aggression and not those who are committed to live in peace. The verse is subject to certain conditions that were apparent when it was implemented in the time of the Prophet Muhammad (peace and blessings be upon him), as Sheikh Sayyid Sabiq writes: What we have stated makes it clear that Islam did not allow the initiating of hostilities, except to: 1. repel aggression; 2. protect Islamic propagation; 3. deter Fitnah and oppression and ensure freedom of religion. In such cases, fighting becomes a necessity of the religion and one of its sacred ordainments. It is then called, 'Jihad'. (Sayyid Sabiq, Fiqhu as-Sunnah, Vol. 3, p. 81) The verse then proceeds to mention some issues relating to the Islamic state, and governing non-muslim citizens of the Islamic state. Dr. Maher Hathout comments on the regulations in verse 9:29: Freedom of religion is an essential aspect in an Islamic state. One of the five pillars of Islam is Zakah (almsgiving). The People of the Book (Christians and Jews) are not obliged to pay the Islamic Zakah that is spent by the state for social necessities and state affairs as defined in the Quran (see 9:60). But they must pay other taxes to share in the state budget. If they refuse to pay this tax to the state and rebel against the state, then it is the obligation of the state to confront them until they pay it. This is what Caliph Abu Bakr did after the death of the Prophet, when some people refused to pay Zakah. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.53) The verse mentions Jizyah, which is unfortunately misunderstood by some people. Like any nation, the Islamic government requires its citizens to pay taxes in return for its services. Since Muslims pay the Zakah, the non-muslim citizens are required to pay Jizyah (for more information on Jizyah, please refer to Jizyah in Islam and Jizyah and non-muslim minorities). Dr. Monqiz As-Saqqar writes concerning the Jizyah tax:

The sum of Jizyah was never large to the extent that the men were unable to pay. Rather, it was always available and reasonable. During the reign of the Prophet, peace and blessings be upon him, Jizyah never exceeded one dinar annually and it never exceeded four dinars under the Umayyad rule. Sheikh Abu'l-Hasan Al-Mawardi (d. 1058CE) explicitly points out that the Jizyah should be exacted in accordance with the means of the people, and the Imam should judge the conclude the amount to the satisfaction of the leaders of those being taxed: The Fuqaha (Jurists) differ as to the amount of the Jizyah. Abu Hanifah 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 harmonize between the different amounts, or to exact an amount in accordance with people's means. If he has used his judgement to conclude the contract do Jizyah to the satisfaction of the leaders of the people being taxed, then it becomes binding on all of them and their descendants, generation after generation, and a leader may not afterwards change this amount, be it to decrease it or increase it. (Al-Mawardi, al-Ahkam as-Sultaniyyah, Ta-Ha Publishers Ltd. 1996, pp. 209-210) Hence, the laws of Islam forbid Muslims from oppressing non-muslims and command them to treat others with justice and compassion. In fact, the Prophet Muhammad (peace and blessings be upon him) himself forbade Muslims from harming non-muslim citizens of an Islamic state or any non-muslim with whom there was an agreement of peace, as he said, "The one who wrongs a covenanter or impairs his right or overworks him or forcibly takes something from him, I will be his prosecutor on the Day of Judgment. " [Sunan Abi
Dawud 170/3 no. 3052, Sunan an-Nasa'i 25/8 no. 2749, and verified by Al-Albani no. 2626].

In conclusion, verse 9:29 commands Muslims to fight against only those who initiate aggression as illustrated by its historical context. Muslims may only fight under strict conditions, and are commanded to live peacefully with peaceful non-muslim neighbors. Similar Narration God's Apostle (peace and blessings be upon him) said, I have been ordered to fight with the people till they say, None has the right to be worshipped but God. [Bukhari,
Volume 4, Book 52, Number 196]

With regards to the narration, only part of it has been quoted, and the full text reads: And the Prophet (peace and blessings be upon him) said, "I have been ordered to fight the people until they testify that there is no deity worthy of worship other than Allah and that Muhammad is the Messenger of Allah, establish the prayer, and pay Zakah, and if they do this, then their blood and money shall be protected from me, except by an Islamic right, and their account will be with Allah." This narration lists some of the pillars of Islam that Muslims must adhere to. The fighting being ordained here refers to the enforcement of laws and regulations within an Islamic state. Just as modern governments enforce their legal policies, so to does the Islamic state. These legal policies refer to Muslims paying their Zakah (charity tax) and abiding by the laws in an Islamic state. Those who understood the sayings of the Prophet Muhammad (peace and blessings be upon him) the best, were his companions, and we can examine their application of the sayings of the Prophet Muhammad (peace and blessings be upon him) to derive a better understanding. We find that after the death of the Prophet Muhammad (peace and blessings be upon him), many hypocrites who had pretended to be Muslim began to turn away and leave their religious duties, one example was Zakah (the charity tax). They wanted to compromise the commands of God. It was then that Abu Bakr, the First Caliph and the Caliph of that time, cited this narration to make it clear that a compromise would not be tolerated and he would fight them until they agreed to follow Islam in full. The fighting that resulted was known as the Riddah wars. Similarly, we can see that today's governments would not tolerate it if a citizen refused to pay tax or abide by the laws of the country. If one lives in a state or country they must abide by the regulations to ensure a secure and healthy society. We should note that the 'people' referred to in this narration does not refer to all of humanity. As Sheikh Ahmed Ibn Taymiyah says: "It refers to fighting those who are waging war, whom Allah has permitted us to fight. It does not refer to those who have a covenant with us with whom Allah commands us to fulfill our covenant. "[Majmu` al-Fatawa 19/20] Clearly, this narration does not refer to imposing Islam upon non-Muslims, since the Quran explicitly states: "There is no compulsion in religion..."[Noble Quran 2:256] Also, we have already dealt with the claims that this verse was abrogated under our discussion of verse 9:5. Once understood in their correct context, these verses and narrations become clear. Misquoted Verse #12 "Allah will bring a people whom He loveth and who love Him, humble toward believers, stern toward disbelievers, striving in the way of Allah, and fearing not the blame of any blamer. Such is the grace of Allah which He giveth unto whom He will. Allah is All-Embracing, All-Knowing."[Noble Quran 5:54] "Mohammed is Allah's apostle. Those who follow him are ruthless to the unbelievers but merciful to one another"[Noble Quran 48:29] Non-Muslims think that this verse tells Muslims to be harsh and cruel to non-Muslims. Let us first provide a better translation: Muhammad is the apostle of Allah. and those who are with him are strong against disbelievers, (but) compassionate amongst each other. Thou wilt see them bow and prostrate themselves (in prayer), seeking Grace from Allah and (His) Good Pleasure. On their faces are their marks, (being) the traces of their prostration. This is their similitude in the Tawrat; and their similitude in the Gospel is: like a seed which sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, (filling) the sowers with wonder and delight. As a result, it fills the Unbelievers with rage at them. Allah has promised those among them who believe and do righteous deeds forgiveness, and a great Reward. [Noble Quran 48:29] The Arabic word "Ashidda" does not mean ruthless, but strong and firm. Ruthless is an unacceptable translation. Translations of Ashidda: Pickthall: hard; Yusuf Ali: strong; Daryabadi: stern; Khan-Hilali: severe; F. Malik: strong; Shakir: firm of heart; Arberry: hard; Irving: strict Also, the disbelievers being referred to in these verses are those who persecuted and attacked the Muslims. Sheikh Fawzi Al-Athari said the following: And similarly the disbeliever, if he has good character with us and good manners with us and good way and treatment with us, then we have good manners with him, good behaviour with him, good way with him and good treatment of him. And if his manners are bad and his behaviour is bad [i.e. abusive and cruel], then we treat him with accordance to how he is treating us. This is something permissible in the legislation. But the Prophet (peace and blessings be upon him) has indicated very clearly in all the narrations that have been brought and throughout his life, that there must be a matter of balance and to be just. And that is in dealing with the people of disbelief and also in dealing with those who have faith. The Muslims were commanded to stand up for their religion and defend themselves against the persecution of the disbelievers. Again, if we examine the historical context, we also find that this is referring to those who attacked the Muslims continuously. So verses apply in a situation similar to the historical context. Since this verse mentions the companions of the Prophet Muhammad (peace and blessings be upon him) and praises their path, let us examine some narrations about the companions. Mus'ab bin Umair was a notable companion of the Prophet Muhammad (peace and blessings be upon him). He was sent to Madinah to share the message of Islam with the people living there. One incident of his related as follows: Once Mus'ab and Sad were sitting near a well in an orchard of the Zafar clan. With them were a number of new Muslims and others who were interested in Islam. A powerful notable of the city, Usaid ibn Khudayr, came up brandishing a spear. He was livid with rage. Sad ibn Zararah saw him and told Mus'ab: "This is a chieftain of his people. May God place truth in his heart." "If he sits down, I will speak to him," replied Mus'ab, displaying all the calm and tact of a great day. The angry Usaid shouted abuse and threatened Mus'ab and his host. "Why have you both come to us to corrupt the weak among us? Keep away from us if you want to stay alive. "Mus'ab smiled a warm and friendly smile and said to Usaid: "Won't you sit down and listen? If you are pleased and satisfied with our mission, accept it and if you dislike it we would stop telling you what you dislike and leave." "That's reasonable," said Usaid and, sticking his spear in the ground, sat down. Mus'ab was not compelling him to do anything. He was not denouncing him. He was merely inviting him to listen. If he was satisfied, well and good. If not, then Mus'ab would leave his district and his clan without any fuss and go to another district. Mus'ab began telling him about Islam and recited the Quran to him. Even before Usaid spoke, it was clear from his face, now radiant and expectant, that faith had entered his heart. He said: "How beautiful are these words and how true! What does a person do if he wants to enter this religion?" "Have a bath, purify yourself and your clothes. Then utter the testimony of Truth (Shahadah), and perform Salat. Usaid left the gathering and was absent for only a short while. He returned and testified that there is no god but Allah and that Muhammad is the Messenger of Allah. Another example is found in the treatment of Thumamah Ibn Uthal, who was a notorious criminal who had killed many Muslim travelers. Because of this, the Prophet Muhammad declared him a wanted criminal who was to be captured or killed. Soon after, when he was traveling for pilgrimage, some Muslims caught him and took him to the Prophet Muhammad (peace and blessings be upon him). The Prophet recognized him and had him kept in the Masjid (mosque) with food and even ordered his own camel to be milked for him. They treated him like a guest rather than a war criminal! The Prophet Muhammad asked Thumamah what he had to say for himself, to which he replied "If you want to kill in reprisal, you can have someone of noble blood to kill. If, out of your bounty, you want to forgive, I shall be grateful. If you want money in compensation, I shall give you whatever amount you ask. "The Prophet Muhammad freed him and allowed him to leave. The very same day, Thumamah returned and declared his acceptance of Islam to the Prophet Muhammad. So we find that the Prophet Muhammad (peace and blessings be upon him) and his companions displayed the best character and attitude towards all people and this is what drew so many people to Islam. As the God says in the Quran: And by the Mercy of God, you dealt with them gently. And had you been severe and harsh-hearted, they would have ran away from about you; so pass over (their faults), and ask (God's) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him). [Noble Quran 3:159] The Prophet Muhammad (peace and blessings be upon him) was commanded by God to bring people to the teachings of Islam through the beautiful character that Muslims must show. The Prophet Muhammad (peace and blessings be upon him) conveyed this message to others by saying: He who is not merciful to others, will not be treated mercifully. [Muslim, Volume 8, Book 73, Number 42] And there are numerous examples one could quote which illustrate the kind and loving nature of the Prophet (peace and blessings be upon him), Narrated Abu Hurairah: A disbelieving Bedouin urinated in the mosque, and the people rushed to beat him. Allah's Apostle ordered them to leave him, let him finish and pour a bucket or a tumbler (full) of water over the place where he has passed urine. The Prophet then explained to the Bedouin calmly, "This is a place of worship, in it is the worship of God and the reading of Quran." After the Bedouin had left, the Prophet then said to his companions, "You have been sent to make things easy (for the people) and you have not been sent to make things difficult for them."[Muslim, Book 2, Number 559 and Bukhari, Volume 8, Book 73, Number 149] This narration, on its own, is sufficient to refute the claim that Islam is intolerant. The Prophet Muhammad (peace and blessings be upon him) did not show any anger or resentment to a non-Muslim who urinated in the Muslims place of worship! So Islam teaches gentleness in all things. As the Prophet Muhammad said: Whoever is deprived of gentleness is deprived of all good. [Muslim, Book 32, Number 6270 & Abu Dawud, Book 41, Number 4791]

The Prophet Muhammad (peace and blessings be upon him) always displayed tolerance and compassion in his dealings with people, including Non-Muslims. Dr. M. Hamidullah explains the following points: When the Prophet Mohammed (peace and blessings be upon him) settled down in Medina, he found there complete anarchy, the region having never known before either a State or a king to unite the tribes torn by internecine feuds. In just a few weeks, he succeeded in rallying all the inhabitants of the region into order. He constituted a city state, in which Muslims, Jews, pagan Arabs and also probably a small number of Christians, all entered into a statal organism by means of a social contract. The constitutional law of this first 'Muslim' State - which was the confederacy as a sequence of the multiplicity of the population groups - has come down to us in toto, and we read therein not only in clause 25: "to Muslims their religion, and to Jews their religion, "or, "that there would be benevolence and justice," but even the unexpected passage in the same clause 25: "the Jews...are a community (in alliance) with - according Ibn Hisham and in the version of Abu-'Ubayd, a community (forming part) of - the believers (i.e., Muslims)."The very fact that, at the time of the constitution of this city-state, the autonomous Jewish villages acceded of their free will to the confederal State, and recognized Muhammad as their supreme political head, implies in our opinion that the non-Muslim subjects possessed the right of votes in the election of the head of the Muslim State, at least in so far as the political life of the country was concerned. [Hamidullah, Introduction to Islam, paragraphs 414-416] During the life of Prophet Muhammad, there was a Jewish synagogue in Madinah and an educational institute known as Bait Al-Midras. The Prophet Muhammad (peace and blessings be upon him) preserved and protected both of them. The Prophet Muhammad (peace and blessings be upon him) also honored a group of Christians of Najran from Yemen, when they visited his mosques in Madinah. The Prophet Muhammad (peace and blessings be upon him) held interfaith discussions with them and they prayed in the Mosque in the Christian fashion while the Muslims prayed in the Islamic tradition. The Prophet Muhammad's tolerance is also illustrated in the following narration: Once the Prophet was seated at some place in Madinah, along with his Companions. During this time a funeral procession passed by. On seeing this, the Prophet stood up. One of his companion remarked that the funeral was that of a Jew. The Prophet replied, "Was he not a human being?"[Bukhari, Muslim] If every human being in this world saw the various ethnicities and cultures with these eyes, the world would flourish in peace and harmony. The Prophet Muhammad (peace and blessings be upon him) set an example for his companions to follow in the way he showed respect and kindness to Non-Muslims. Dr. Farida Khanam also points out the following incidents: In the present world, everyone's thinking, tastes, aptitude, likes and dislikes can never exactly coincide. For many reasons, differences do arise in this world. But then, what is the permanent solution to the problem? The solution lies in tolerance, called I'raz in Arabic. The Prophet's entire life served as a perfect example of this principle. According to his wife, 'A'ishah, "He was a personification of the Quran. "That is to say, the Prophet molded his own life in accordance with the ideal pattern of life which he presented to others in the form of the Quran. He never beat a servant, or a woman, or anyone else. He did, of course, fight for what was right. Yet, when he had to choose between two alternatives, he would take the easier course, provided it involved no sin.' No one was more careful to avoid sin than he. He never sought revenge on his own behalf for any wrong done to him personally. Only if God's commandments had been broken would he mete out retribution for the sake of God. It was such conduct which gained the Prophet universal respect. In the early Meccan period when the antagonists far exceeded the Prophet's companions in number, it often happened that when the Prophet would stand to pray, his detractors would come near him and whistle and clap in order to disturb him, but the Prophet did not even once show his anger at such acts. He always opted for the policy of tolerance and avoidance of confrontation... When the opposition became very strong the Prophet left Mecca for Medina. But his antagonists did not leave him in peace. They began to attack Medina. In this way a state of war prevailed between the Muslims and non-Muslims. Since the Prophet avoided war at all costs, he strove to bring about a peace agreement between him and the Meccans. After great efforts on his part, the non-Muslims agreed to the finalizing of a 10-year peace treaty, which was drafted and signed at the al-Hudaybiyah. While the al-Hudaybiyah treaty was being drafted, the Meccans indulged in a number of extremely provocative acts. For instance, the agreement mentioned the Prophet's name as 'Muhammad the Messenger of God.' They insisted that the phrase 'the messenger of God' should be taken out, and be replaced simply by 'Muhammad, son of Abdullah'. The Prophet accepted their unreasonable condition and deleted the appellation with his own hands. Similarly, they made the condition that if they could lay their hands on any Muslim they would make him a hostage, but if the Muslims succeeded in detaining any non-Muslim, they would have to set him free. The Prophet even relented on this point. For the restoration of peace in the region, the Prophet accepted a number of such unjustifiable clauses as were added by the enemy. In this way he set the example of peace and tolerance being linked with one another. If we desire peace, we must tolerate many unpleasant things from others. There is no other way to establish peace in society. The Prophet Muhammad (peace and blessings be upon him) also extended the hand of friendship to Christians as well. He maintained good ties with the Christian Negus of Abyssinia throughout his life. The Prophet Muhammad (peace and blessings be upon him) even selected Non-Muslims as ambassadors. One such example was Amr ibn Umayyah Ad-Damri. The Prophet Muhammad (peace and blessings be upon him) sent a message to the Monks of Saint Catherine in Mount Sinai, saying the following:" This is a message written by Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, far and near, we are behind them. Verily, I defend them by myself, the servants, the helpers, and my followers, because Christians are my citizens; and by Allah! I hold out against anything that displeases them. No compulsion is to be on them. Neither are their judges to be changed from their jobs, nor their monks from their monasteries. No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims' houses. Should anyone take any of these, he would spoil God's covenant and disobey His Prophet. Verily, they (Christians) are my allies and have my secure charter against all that they hate. No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a female Christian is married to a Muslim, this is not to take place without her own wish. She is not to be prevented from going to her church to pray. Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants. No one of the nation is to disobey this covenant till the Day of Judgment and the end of the world." The Prophet Muhammad (peace and blessings be upon him) also advised his companion Mu'adh ibn Jabal by saying: No Jew is to be annoyed because of their Judaic faith. We must also examine the Prophet Muhammad's teachings towards neighbors: Abu Hurairah reported: The Prophet (peace and blessings be upon him) said, "By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is not a believer.'' It was asked, "Who is that, O Messenger of Allah?'' He said, "One whose neighbor does not feel safe from his evil". [Bukhari and Muslim] "He who believes in God and the Last Day should honour his guest, should not harm his neighbor, should speak good or keep quiet."[Bukhari, Muslim] The Prophet Muhammad (peace and blessings be upon him) also clearly specified that a Non-Muslim neighbor should receive this excellent treatment: "Whoever hurts a Non-Muslim citizen of a Muslim state hurts me, and he who hurts me annoys God."[Bukhari] "He who hurts a Non-Muslim citizen of a Muslim state, I am his adversary, and I shall be his adversary on the Day of a Judgment." [Bukhari] It is fascinating to note that the Prophet Muhammad (peace and blessings be upon him) was so vocal in his support of good treatment towards humanity that he would even be prepared to stand on the side of the Non-Muslims against the Muslims who did not follow his teachings. This is true justice and this is what lead to the peace and prosperity that Islam brought into the world. The excellent character of Prophet Muhammad (peace and blessings be upon him) has been noted by many Non-Muslim historians as well, and in fact anyone who has studied his life carefully has been amazed at the golden character of this human being. Washington Irving notes in his book 'Mahomet and His Successors': In his private dealings he was just. He treated friends and strangers, the rich and poor, the powerful and weak, with equity, and was beloved by the common people for the affability with which he received them, and listened to their complaints. (Irving, Mahomet and His Successors) To read more about what Non-Muslims have to say about him, refer to the following: www.ProphetOfIslam.com ============================================================================================================================

15 Misquotes from the Quran (Part 4)

Misquoted Verse #13 ...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. ..." [Noble Quran 8:12-13] This is another verse that is commonly quoted out of context, both historical context and the context of the verse itself in the Quran. Let us first examine the full verse: Recall that your Lord inspired the angels: "I am with you; so support those who believed. I will throw terror into the hearts of those who disbelieved. You may strike them above the necks, and you may strike even every finger." This is what they have justly incurred by FIGHTING God and His messenger. For those who fight against God and His messenger, God's retribution is severe. [Noble Quran 8:12-13] That is the context of the verse in the Quran. 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 and blessings 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. Abul 'Ala Maududi describes the situation that led to the Battle of Badr, beginning with the Muslim activity in Madinah: In the first year of Hijrah, four expeditions were sent [by the Muslims to the Quraysh], that is, the expedition under Hamzah, the expedition under Ubaydah bin Harith, the expedition under Sa'ad bin Abi Waqqas and the Al-Abwa' expedition under the Holy Prophet himself. In the first month of the second year two more incursions were made on the same route. These are known as Buwat Expedition and Zawal Ushairah Expedition. Two things about all these expeditions are noteworthy. First, no blood was shed and no caravans were plundered in any of these expeditions. This proves that the real object of these expeditions was to show to the Quraysh which way the wind was blowing. Secondly, not a single man from the people of Al-Madinah was sent by the Holy Prophet on any of these incursions. All the bands consisted purely of the immigrants from Makkah so that the conflict should remain between the people of the Quraysh themselves and should not further spread by the involvement of other clans. On the other side, the Quraysh of Makkah tried to involve others also in the conflict. When they sent bands towards Al-Madinah, they did not hesitate to plunder the people. For instance, an expedition under the leadership of Kurz bin Jabir al-Fihrl plundered the cattle of the people of Al-Madinah from the very vicinity of the city to show what their real intentions were. This was the state of affairs when, in Sha'aban, 2 A. H. (February or March, 623 A. D.) a big trade caravan of the Quraysh, carrying goods worth $50,000 or so, with only a guard of thirty to forty men, on its way back from Syria to Makkah, reached the territory from where it could be easily attacked from Al-Madinah. As the caravan was carrying trade goods worth thousands of pounds, and was scantily guarded, naturally Abu Sufyan, who was in charge of it, from his Past experience feared an attack from the Muslims. Accordingly, as soon as he entered the dangerous territory, he dispatched a camel rider to Makkah with a frantic appeal for help. When the rider reached Makkah, he, following an old custom of Arabia, tore open the ears of his camel, cut open his nose and overturned the saddle. Then rending his shirt from front and behind, he began to cry aloud at the top of his voice, "O people of Quraysh dispatch help to protect your caravan from Syria under the charge of Abu Sufyan, for Muhammad with his followers is in pursuit of it; otherwise I don't think you will ever get your goods. Run, run for help." This caused great excitement and anger in the whole of Makkah and all the big chiefs of the Quraysh got ready for war. An army, consisting of 600 armored soldiers and cavalry of 100 riders with great pomp and show marched

out for a fight. They intended not only to rescue the caravan but also to put to an end, once for all, the new menace from the Muslims who had consolidated themselves at Al-Madinah. They wanted to crush that rising power and overawe the clans surrounding the route so as to make it absolutely secure for future trade... ...the Holy Prophet and the true Believers had realized the urgency of that critical hour which required the risk of life: therefore they marched straight to the south-west, wherefrom the army of the Quraysh was coming. This is a clear proof of the fact that from the very beginning they had gone out to fight with the army and not to plunder the caravan. For if they had aimed at plundering the caravan they would have taken the north- westerly direction and not the south- westerly one. [Maududi, Tafhim Al- Quran, emphasis added] The Makkans were not satisfied with expelling the Muslims from Makkah and subsequently desired that they be purged from the surroundings of all major trade routes. So God supported the Muslims and informed them that God would allow justice to prevail over oppression. He informed them that they should not fear fighting in God's path, but it is the enemies who should fear God's retribution for their oppression and injustice. Also, God inspired the ANGELS to support the believers and strike the disbelievers. This was NOT a command for the Muslims. Sheikh Safiur Rahman Al-Mubarakpuri describes the situation during the Battle of Badr as follows: [The Makkans] were too much exasperated and enraged and fell upon the Muslims to exterminate them once and for all. The Muslims, however, after supplicating their Lord, calling upon Him for assistance, were made to hold to their position and conduct a defensive war plan that was successful enough to inflict heavy losses on the attackers. The Prophet (peace and blessings be upon him) used to pray to his Lord ceaselessly persistently and day and night to come to their succour. When the fierce engagement grew too hot he again began to supplicate his Lord saying: "O Allah! Should this group (of Muslims) be defeated today, You will no longer be worshipped.".... Immediate was the response from Allah, Who sent down angels from the heavens for the help and assistance of the Prophet (peace and blessings be upon him) and his companions. The Noble Quran 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." [Noble Quran 8:12] (Al-Mubarakpuri, Ar-Rahiq Al-Makhtum; Riyadh-Saudi Arabia, Dar-us-Salam Publications, 1996; pp. 219-220) Also, the previously mentioned laws of Jihad all applied here and the Muslims were commanded: 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). [Noble Quran 8:61] Believing in a punishment for oppressive disbelievers delivered by the unseen angels is hardly different from believing in an unseen punishment in the next life. In addition, the word 'terror' used in the verse (Ru'b) is explained in a following discussion under 'Misquoted Narration #15'. Misquoted Verse #14 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" [Noble Quran
5:33]

The context of this verse itself will clear any negative perceptions against Islam. One cannot quote verse 5:33 without quoting verse 5:32 (prohibition of murder) and verse 5:34 (command to forgive). Let us examine the verse in its proper context: "...If any one slew a person - unless it be as punishment for murder or for spreading corruption 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 apostles 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." [Noble Quran 5:32-34] There are several points to note here. The first is the gravity of the offense. This is punishment for WAGING WAR against the Prophet of God and spreading evil and destruction. In modern terminology this would be considered "terrorism". This is a punishment for such a severe offense, hence the severity of the punishment. As Muhammad Asad writes on this verse: The present participle al-Musrifun indicates their "continuously committing excesses" (i.e., crimes), and is best rendered as "they go on committing" them. In view of the preceding passages, these "excesses" obviously refer to crimes of violence and, in particular, to the ruthless killing of human beings. (Asad, The Message of the Quran) It is quite shocking to see how many Islam-haters will place this verse under the heading of "inciting Muslims to kill and wage war", whereas the verse commands nothing of this sort! In fact, it comes directly after a verse prohibiting murder and likening the unjust murder of a single individual to the slaughter of humanity. The Quran purposefully describes the gravity of the sin before describing the punishment. The crime of murder and committing terrorist activities is regarded as such a severe violation in Islam, that a severe retribution has been prescribed. Waging war against God's prophet is tantamount to waging war against Our Creator Himself. It is ironic that Islam-haters will present this verse to justify their claim that Islam supports terrorism, whereas Muslim scholars have always presented this verse as proof that Islam is vehemently opposed to terrorism. For example, the Islamic Fiqh Council of Saudi Arabia writes about this verse: Obviously, in view of the enormity of such acts of aggression, which are viewed by the Shari'ah (Islamic law) as an act of war against the laws and the creatures of God, there is no stricter punishment anywhere in the manmade laws. (Islamic Fiqh Council of Saudi Arabia, Terrorism - Islam's viewpoint, Muslim World League Journal, Jumad al-Ula
1423/July 2002 CE)

Is it logical to inform someone about a certain punishment without telling them about the crime? Yet, this is exactly what the enemies of Islam have done to deceive people into thinking Islam is a violent religion. They cite only verse 5:33 without verse 5:32 or verse 5:34, which brings us to our next point. God has prescribed multiple punishments in this verse using the word "or" between them, indicating various alternatives. The punishment depends on the circumstances and severity of the offence. As Muhammad F. Malik writes in his translation of this verse: The punishment for those who wage war against Allah and His Messenger 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- Quran: Guidance for Mankind) Likewise, Abdullah Yusuf Ali comments: For the double crime of treason against State, combined with treason against God, as shown by overt crimes, four alternative punishments are mentioned, any one of which is to be applied according to circumstances...except that tortures such as "hanging, drawing, and quartering" in English Law, and piercing of eyes and leaving the unfortunate victim exposed to a tropical sun, which was practiced in Arabia, and all such tortures were abolished. In any case sincere repentance before it was too late was recognized as grounds for mercy. (Yusuf Ali, The English Translation of the Holy Quran, emphasis added) Indeed, the subsequent verse immediately states that this punishment is not for those who repent. For verily, God is Oft-Forgiving and Most Merciful. God's infinite Mercy is truly clear when one considers that God is willing to forgive these ruthless acts of terror that deserve such harsh punishments, so long as the offender sincerely repents to Allah, seeking His Pardon and True Guidance. The Muslim scholars have mentioned that whenever Allah warns us of a punishment, He always shows us a way out, a way to avoid the punishment. Many Muslim jurists also cite this verse in the case of punishment for Hirabah (armed robbery/highway robbery). In such instances, depending on the severity of the offence, the punishment is prescribed. When murder has been committed, then execution is prescribed as the punishment. Depending on the circumstances, the judge may choose a lesser punishment. The banishment mentioned in the verse has been interpreted by some schools of thought as imprisonment. The punishment of crucifixion has been mentioned in the verse, but many Muslim scholars have mentioned that they never have even heard of such punishment ever being prescribed. In fact, Imam Malik, the founder of the Maliki school of thought, when as ked about crucifixion, replied that he had never even heard of a single case in which crucifixion was prescribed as punishment for armed robbery. (see Al-Mudawwanah, vol. XV, p. 99). In light of this fact, Sheikh Muhammad S. Al-Awa has said: This observation of Malik's gives me the impression that this punishment was prescribed solely to deter the potential criminal. (El-Awa, Punishment in Islamic Law; US
American Trust Publications, 1993, p. 11, emphasis added)

Concerning the argument that such punishments are barbaric, Sheikh Muhammad S. Al-Awa writes: Sheikh Muhammad Abu Zahra, in his previously mentioned book [Al-Jarima wal-'Uquba, pp. 6-11], explains the aim of both Islamic law, as well as the sacred Jewish law contained in the Torah, is to achieve public security and peace for the community as well as the retribution for the criminal minority; accordingly, the necessary means for the attainment of this latter end were prescribed both in the Torah and the Quran. The second question concerns the law of pardon for offenders who repent and whether the punishment for Hirabah should be considered a dead letter because of this law. To answer this question, one should again bear in mind that this punishment, and indeed all the Hudud punishments in the Islamic penal system, are prescribed mainly to protect society from crime. In order to achieve this purpose, Islamic law, while prescribing punishment for criminals, makes it possible for them to be pardoned when they realize the evil of their conduct and desire to mend their ways. This does not contradict the earlier quotation from Abu Zahra. While punishment may be withheld, provision must be made for all the injuries and harm resulting from the criminal's act. In this way, society does not lose anything. On the contrary, it gains a new member who, if he had not been given the chance to repent, forever would have been considered an outlaw.
(El-Awa, Punishment in Islamic Law; US American Trust Publications, 1993, p. 13, emphasis added)

For further information on the Islamic Criminal Law, the reader may refer to the excellent article, Crime and Punishment in Islam. Other scholars explain the Islamic punishments by comparative means. Sheikh Abdul Majid Daryabadi writes the following on verse 5:33: Lest some of these penalties may appear 'barbarous' to some hypersensitive Western reader, let him cast a glance on 'drawing and quartering', a penalty of the English Criminal Code maintained as late as the 18th century, inflicted on those found guilty of high treason touching the king's person or government. The person committed was usually drawn on a sledge to the place of execution; there he was hung by the neck from a scaffold, being cut down and disemboweled, while still alive, his head was cut from his body and his corpse divided into four quarters. With the profession of their faith declared as high treason by law many Catholics of England and Ireland suffered this death. 'In this reign of Henry III and Edward I there is abundant evidence that death was the common punishment of felony; and this continued to be the law of the land as to treason and as to all felonies, except petty larceny, down to the year 1826' (Stephen, History of the Criminal Law of England, I. p. 458). In contemporary English law, robbery is larceny with violence; and the guilty is liable to penal servitude for life, and in addition, if a male, to be once privately whipped. The elements of the offence are essentially the same under American law (EBr. XIX. p. 346). (Daryabadi, The Glorious Quran, emphasis added) In light of the above mentioned points, we can clearly reject any claims of this verse supporting "violence and warfare" as baseless. The textual context, historical context, legal context, and comparative analysis of this verse all demonstrate that this verse merely enjoins justice in return for grave offences, and by no means can support the lies of the Islam-haters. Similar Narration Some people from `Uraina tribe came to Medina and its climate did not suit them, so Allah's Apostle (peace and blessings be upon him) allowed them to go to the herd of camels (given as Zakah) and they drank their milk and urine (as medicine) but they killed the shepherd and drove away all the camels. So Allah's Apostle sent (men) in their pursuit to catch them, and they were brought, and he had their hands and feet cut, and their eyes were branded with heated pieces of iron and they were left in the Harra (a stony place at Medina) biting the stones. [Bukhari, Volume 2, Book 24, Number 577] This narration is often quoted in order to present the Prophet Muhammad (peace and blessings be upon him) as someone who delivered exceedingly cruel and barbaric

punishments. Let us examine the narration more closely along with other narrations of the same event. The narration states the following: -Some people from Urayna (or Ukil) tribe came to Madinah after accepting Islam -They acquired an illness due to the climate, for which the Arabs used to drink milk and urine of camels as medicine -The Prophet Muhammad (peace and blessings be upon him) allowed them to go to the herds of camels for their medicine -After recovering from their illness, they killed the shepherd and drove away the camels -The Prophet Muhammad (peace and blessings be upon him) ordered their hands and feet cut off, their eyes branded with heated pieces of iron, and they were left in the desert It is clear that the Prophet Muhammad (peace and blessings be upon him) prescribed the hands and feet to be cut off in accordance with the Islamic laws concerning Hirabah (armed robbery). What doesn't appear in this narration is the reason for branding their eyes with heated pieces of iron. This is explained in other narrations where it states that this was the punishment because they had done the same thing to the shepherd whom they killed. As Sheikh Abdul Khaliq Hasan Ash-Sharif states about this narration: It should be made clear that those people who came to the Prophet (peace and blessings be upon him) were Muslims and they were sick. The Prophet advised them to go to the herd of camels and to drink their milk and urine (as a medicine). When they became healthy, they killed the herder of the Prophet and drove away all the camels that were allocated for Sadaqah (charity). When the Prophet (peace and blessings be upon him) came to know about this, he applied the punishment for Hirabah on them. Hirabah means killing people, robbing their money or raping women by an armed group of people. The punishment for Hirabah is mentioned in the Quran. Allah says: "The only reward of those who make war upon Allah and His Messenger and strive after corruption in the land will be that they will be killed or crucified, or have their hands and feet on alternate sides cut off, or will be expelled out of the land. Such will be their degradation in the world, and in the Hereafter theirs will be an awful doom" [Noble
Quran 5:33]

As for branding their eyes, the Prophet (peace and blessings be upon him) branded the eyes of the people of `Ukl or `Uraina with iron because they killed the herder and branded his eyes with iron. Imam Ibn Hajar stated the differences of opinions among scholars and he said, "The killing that took place (that is, in reference to the above Hadith) was in retaliation and Allah Almighty says, 'And one who attacketh you, attack him in like manner as he attacked you'. [Noble Quran 2:194] All in all, using this story as evidence in favor of the permissibility of torturing people in Islam is refuted by the fact that the Prophet (peace and blessings be upon him) applied the punishment for Hirabah on them and that he did not do so for personal vengeance. Likewise, Moiz Amjad writes: There is only one part of the referred narrative, which raises a question-mark in one's mind. It apparently seems strange that after having implemented the punishment prescribed in the Quran for crimes committed against the society, in general, why did the Prophet (peace and blessings be upon him) ordered their eyes to be branded. Most of the narratives do not provide an answer to this question. However, in one of the narratives reported in Ibn Al-Jarud's Al-Muntaqa, Anas is reported to have explained the reason for this punishment as well. The companion of the Prophet (peace and blessings be upon him) is reported to have said: The Prophet (peace and blessings be upon him) branded their eyes because they had branded the eyes of the herdsmen. [volume 1, Pg. 216] This explanation adequately clarifies the fact that the Prophet (peace and blessings be upon him) ordered the branding the eyes of the culprits, in compliance with the Quranic directive of Qisas (Al-Baqarah 2: 178, Al-Ma'idah 5: 45) for the punishment of murder and inflicting physical injury on someone. In view of the foregoing explanation, I find no reason to consider the incident narrated in the referred narrative to be unauthentic. Sheikh Muhammad al-Qannas, a Professor at Al-Imam University (Riyadh, Saudi Arabia), places the narration in perspective by presenting the views of the various Muslim scholars: The above mentioned Hadith is narrated in Sahih al-Bukhari (6802) and Sahih Muslim (1671). It reads: Some people belonging (to the tribe) of `Uraynah came to the Prophet (peace and blessings be upon him) at Madinah, but they found its climate uncongenial. So the Prophet (peace and blessings be upon him) said to them: If you so like, you may go to the camels that are part of the charity and drink their milk and urine. They did so and were all right. They then fell upon the shepherds and killed them and turned apostates from Islam and drove off the camels of the Prophet (peace and blessings be upon him). This news reached Allah's Apostle (peace and blessings be upon him) and he sent (people) on their track and they were (brought) and handed over to him. He got their hands cut off, and their feet, and put out their eyes, and threw them on the stony ground until they died. The scholars disagree among themselves on this punishment: Some said: This punishment was in retaliation for their act and the Prophet (peace and blessings be upon him) punished them in the same way that they killed the shepherds. It is mentioned in Sahih Muslim "The Prophet (peace and blessings be upon him) put out their eyes because they put out the eyes of the shepherds". [Muslim] The people concerned in studying the Prophet's (peace and blessings be upon him) military career said: They dismembered the shipyards. Ibn al-Qayyim said: "It is extracted from the story of al-`Araniyin tribe that the criminal will be subject to the same act similar to the one he perpetrated, when they put out the shepherd's eyes, he put out their eyes." [Zad al-Ma'ad: (3/286)] Other scholars said what is mentioned in the Hadith is abrogated, according to the prohibition of mutilation. Accordingly, what took place in this Hadith was abrogated. This was adopted by al-Bukhari. He narrated from Qatadah that: "It is been narrated to us from the Prophet (peace and blessings be upon him) after that the Prophet (peace and blessings be upon him) encouraged charity and prohibited mutilation." [Sahih al-Bukhari (4192)] It was narrated by Qatadah through Muhammad b. Sirin that this took place before the revelation on the ruling of punishments. [Sahih al-Bukhari (5686)] Al-Hazimi said: "This Hadith was abrogated" and he set a chapter "Mutilation and its abrogation". He said: "A group of people adopted the opinion that these ruling were fixed in the beginning and then were abrogated when Allah sent: "The punishment of those who wage war against Allah and His messenger..." [Noble Quran 5:33] [Al-I'tibar fi al-Nasikh wa al-Mansukh, page 196]. It could be that this severe punishment was at the beginning because the Prophet (peace and blessings be upon him) knew that some of the tough and hardened Bedouins who live around Madinah would not refrain from attacking others unless they heard of some of these severe punishments. The desert Bedouins living in the surrounding wilderness were warlike tribes used to toughness and to causing harassment. Allah says: "The dwellers of the desert are very hard in unbelief and hypocrisy, and more disposed not to know the limits of what Allah has revealed to His Messenger; and Allah is Knowing, Wise" [Noble Quran 9: 97] Therefore, the Prophet Muhammad (peace and blessings be upon him) did not punish them any more than the harm they inflicted upon the shepherd and the Muslim community. He also sent a strong message to other desert tribes who were accustomed to raiding and attacking nearby villages and tribes. This punishment was done for the security of the Muslim community, living in a very dangerous time with no formal legal system governing the Arabian tribes. The situation is incomparable to modern times where governments have strong control over their territories - in Arabia there existed a tribalistic anarchy. As Sheikh Muhammad 'Ata Al Sid Sid Ahmad writes: When the criminals of 'Urainah betrayed the community of Madinah which had met them with all love and respect -- by torturing and killing the herder of their camels and escaping with the Muslim's camels as their booty -- the Prophet quickly marshaled all his powers, arrested and dealt with them in the severest manner as the law allowed him. (Al-Sid, Islamic Criminal Law: The Hudud; Malaysia, Eagle Trading Sdn. Bhd., 1995, p. 132) It should also be noted that many critics of the punishments in Islam are themselves believers in an afterlife in which people will be punished for their crimes, often with eternal torment in Hell. Eternal torment is far more severe than any temporary punishment delivered in this life. The punishments prescribed in Islam are intended to purify the offender of their sin in order that they may be saved from a far greater punishment in the next life. It seems that when one defers a punishment to the afterlife, there is a subconscious belief that such a punishment is not as "real" and consequently it is not as bothering to sentence someone to eternal torture in Hell as it is to prescribe a painful punishment here and now. Such thinking is inherently flawed. Some writers have also claimed that the punishment delivered to the Ukil/Urayna tribe was prescribed for their apostasy. This is clearly rejected by the text of the Hadith as well as the consensus of all Muslim jurists. Sheikh Muhammad S. Al-Awa explains this as well: On the other hand, the prevalent view among Muslim jurists is that the case of this group of 'Ukal and 'Urayna was a case of Hirabah (armed robbery) and it was for this crime that they were punished (fn. See Tabari, Tafsir, vol. VI, pp. 132-146; Ibn al-Qayyim, Zad al-Ma'ad, vol. III, p. 78; Ibn Hajar, Fath Al-Bari, where he criticizes Bukhari's view). The text itself demonstrates this very clearly. (El-Awa, Punishment in Islamic Law; US American Trust Publications, 1993, p. 51) To conclude, this narration refers to an event of Hirabah (armed robbery), where the Prophet Muhammad (peace and blessings be upon him) implemented the law of Qisas (retribution), and the offenders were punished exactly as they had punished the shepherd. The Prophet did not exceed this limit at all in his prescribed punishment, but rather purified the offenders so that the punishment in the next life would be averted. By : Ansar Al-'Adl ============================================================================================================================

15 Misquotes from the Quran (Part 5)

Misquoted Verse #15 O ye who believe! Take not the Jews and the Christians for your friends: They are but friends to each other. And he amongst you that turns to them is of them. Verily Allah guideth not a people unjust. [Noble Quran 5:51] The first point to be noted is that, in the verse above, the word Awliya is often incorrectly translated as friends (Awliya is the plural and its singular is Wali and the concept is Walah). As a result, many people are under the misconception that this verse commands Muslims to distance themselves from Non-Muslims and to avoid friendship with them. This is far from the truth, as we shall see after examining the meaning of the word Awliya. The Quran says: Allah was their Wali (protector), and in Allah should the faithful (Ever) put their trust. [Noble Quran 3:122] This verse indicates that a Wali is one in whom trust is placed for protection, as the Quran always declares God the protector, Wali, of the righteous. As Dr. Sa'id Ismail Sieny concludes his discussion on Walah by writing: As we have discovered above, the root of the word "al-Walah" does not include love, support, etc., and that the core meaning rests on guardianship. (Sieny, The Relationship
Between Muslims and Non-Muslims; Toronto, Al-Attique Publishers Inc., 2000, p. 102, emphasis added)

And Dr. Muzammil Siddiqi writes: 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 the Quran this word is used for God, such

as "Allah is the Protector (or Lord and Master) of those who believe. He takes them out from the depths of darkness to light..." [Noble Quran 2:257] There are many other references in the Quran that give this meaning. The same word is also sometimes used in the Quran for human beings, such as "And whosoever is killed unjustly, We have granted his next kin "Wali" the authority (to seek judgment or punishment in this case)... " [Noble Quran 17:33] It becomes clear that the word Awliya cannot be taken as simply referring to friendship, as it contains a much more complex meaning, including dependence and guardianship. Therefore, a more accurate translation of the verse would be: O ye who believe! take not the Jews and the Christians for your protectors: They are but protectors to each other. And he amongst you that turns to them is of them. Verily Allah guideth not a people unjust. [Noble Quran 5:51] Therefore, the referred verse does not prohibit friendship with Non-Muslims at all. Dr. Muzammil Siddiqi writes: The Quran does not say that non-Muslims cannot be Muslims' friends, nor does it forbid Muslims to be friendly to non-Muslims. There are many non-Muslims who are good friends of Muslim individuals and the Muslim community. There are also many good Muslims who truly and sincerely observe their faith and are very friendly to many nonMuslims at the same time. Islam teaches us that we should be friendly to all people. Islam teaches us that we should deal even with our enemies with justice and fairness. Allah says in the Quran in the beginning of the same Surah Al-Ma'idah: "O you who believe! Stand out firmly for Allah as witnesses to fair dealings and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just, that is next to piety. Fear Allah, indeed Allah is well-acquainted with all that you do." [Noble Quran 5:8] In another place in the Quran, Allah Almighty says: "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 loves those who are just. Allah only forbids you with regard to those who fight you for your faith, and drive you out of your homes and support others in driving you out, from turning to them for protection (or taking them as Wali). Those who seek their protection they are indeed wrong- doers." [Noble Quran 60:8-9] Moreover, Allah Almighty has described Prophet Muhammad, peace and blessings be upon him, as "a mercy" to the worlds. He was a sign of Allah's Mercy to all, Muslims as well as non-Muslims. In his kindness and fair treatment he did not make any difference between the believers and non-believers. He was kind to the pagans of Makkah and fought them only when they fought him. He made treaties with the Jews of Madinah and honored the treaties until they broke them. He, peace and blessings be upon him, is reported to have received the Christians of Najran with kindness in his Masjid in Madinah. They argued with him about Islam, but he returned them with honor and respect. There are many examples from his life that show that he was the friendliest person to all people. And as Muhammad Asad writes: As regards the meaning of the "alliance" referred to here, see 3:28, and more particularly 4: 139 and the corresponding note, which explains the reference to a believer's loss of his moral identity if he imitates the way of life of, or-in Quranic terminology-"allies himself" with, non-Muslims. However, as has been made abundantly clear in 60: 7-9 (and implied in verse 57 of this Surah), this prohibition of a "moral alliance" with non-Muslims does not constitute an injunction against normal, friendly relations with such of them as are well-disposed towards Muslims. It should be borne in mind that the term Wali has several shades of meaning: "ally", "friend", "helper", "protector", etc. The choice of the particular term - and sometimes a -combination of two terms-is always dependent on the context. (Asad, The Message of the Quran, emphasis added) The second point to note is that although this verse makes a general statement, the ruling is specific and is to be applied in a context similar to the historical context. Sheikh Yusuf Al-Qaradawi wrote about this topic extensively in response to a similar question: [The answer to this is that these verses are not unconditional, to be applied to every Jew, Christian, or non-Muslim. Interpreting them in this manner contradicts the injunctions of the Quran which enjoin affection and kindness to the good and peace-loving peoples of every religion, as well as the verses which permit marriage to the women of the People of the Book, with all that Allah says concerning marriage: "and He has put love and mercy between you" [Noble Quran 30:21] and the verse concerning the Christians: And thou wilt find those who say, 'Surely we are Christians,' to be nearest to them (the Muslims in affection...) [Noble Quran 5:82] The verses cited above [verse 5:51] were revealed in connection with those people who were hostile to Islam and made war upon the Muslims. Accordingly, it is not permissible for the Muslims to support or assist them - that is, to be their ally- nor to entrust them with secrets at the expense of his own religion and community. This point is explained in other verses, in which Allah, The Most High, says: They will spare nothing to ruin you; they yearn for what makes you suffer. Hatred has been expressed by their mouths, but what their hearts conceal is still greater. Thus have We made clear to you the revelations (or signs), if you possess understanding. Ah! You love them, but they do not love you... [Noble Quran 3:118-119] This ayah throws light on the character of such people, who conceal great enmity and hatred against the Muslims in their hearts and whose tongues express some of the effects of such hostility. (Al-Qaradawi, Al-Halal Wal Haram Fil Islam; US American Trust Publications, 1994, p. 340, emphasis added) As Sheikh Qaradawi mentioned, verse 5:11 cannot possibly be taken as a prohibition of friendship since the Quran allows Muslim men to marry women from the People of the Book: "... virtuous women of the believers and the virtuous women of those who received the Scripture before you are lawful for you..." [Noble Quran 5:5] And the Quran describes the relationship of marriage to be a relationship with the deepest bond of love: And among His Signs is this, that He created for you mates from among yourselves, that ye may dwell in tranquility with them, and He has put love and mercy between your (hearts): verily in that are Signs for those who reflect. [Noble Quran 30:21] Also note that the Quran says: Allah does not forbid you respecting those who have not made war against you on account of [your] religion, and have not driven you forth from your homes, that you show "Birr" with them and deal with them justly; surely Allah loves the doers of justice. Allah only forbids you respecting those who made war upon you on account of [your] religion, and drove you forth from your homes and backed up [others] in your expulsion, that you make friends with them, and whoever makes friends with them, these are the unjust. [Noble Quran 60:8-9] The word "birr" is the same word used to describe a Muslim's relationship with their parents which is considered the most sacred blood relationship in Islam. Therefore, Muslims are clearly commanded to deal with peaceful non-Muslims in a friendly and peaceful manner. The third point is that the specific groups being referred to in this verse were those hostile to Islam, and not all Jews and Christians in general. Concerning the historical context, the verse was revealed during a time when the Muslims were being attacked from many directions, including the Christian Roman empire and the Jews of Madinah. The Muslims had originally made a pact with the Jews of Madinah, but they were betrayed twice. So in this context, the Quran was telling the believers to be cautious in dealings with such enemies who oppose Islam, and not to trust them as protectors. As Jasser Auda writes: It was revealed in certain historic circumstances, in which there was a war between the infant Islamic state on different occasions on four different fronts: the Romans, the Persians, the pagans of Arabia, and the Jews of Madinah. So, the historic context of the revelation of this verse is a situation of war between Muslims and the People of the Book (Jews, internally in Madinah, and Christians, through a Roman crusade). So, yes, Muslims were not allowed to make friends with the enemies who were fighting them and wishing to eliminate them from the face of the earth. Some Muslims say that since the verse has this historic context, then it is part of history and no longer applies. This is not correct! It is true that the verse has a history behind it, but this does not mean that it is no longer relevant. It is totally relevant but only in a context similar to the historic context. So today Muslims are not to make friends with Jews or Christians (or followers of any other religion for that matter) if they try to kill Muslims, kick them out of their homes, etc. The Quranic verse is relevant in a similar context to the historical context. A Muslim cannot take Jews or Christians or anyone as protectors if they oppose their religion and its teachings. The Muslims are encouraged to rely on each other for support. Dr. Muzammil Siddiqi writes: It is obvious that Jews patronize the Jews and Christians patronize the Christians, so why not Muslims patronize Muslims and support their own people. This verse is not telling us to be against Jews or Christians, but it is telling us that we should take care of our own people and we must support each other. In his Tafsir, ( Quran exegesis) Imam Ibn Kathir has mentioned that some scholars say that this verse (i.e. the one you referred to) 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. [See Ibn Kathir, Al-Tafsir, vol. 2, p. 68] The groups prohibited for Muslims to take as protectors are described in the Quran: O ye who believe! Take not my enemies and yours as protectors,- offering them (your) love, even though they have rejected the Truth that has come to you, and have (on the contrary) driven out the Prophet and yourselves (from your homes), (simply) because ye believe in Allah your Lord! If ye have come out to strive in My Way and to seek My Good Pleasure, (take them not as friends), holding secret converse of love (and friendship) with them: for I know full well all that ye conceal and all that ye reveal. And any of you that does this has strayed from the Straight Path. If they were to get the better of you, they would behave to you as enemies, and stretch forth their hands and their tongues against you for evil: and they desire that ye should reject the Truth. [Noble Quran 60:1-2] So the Quran forbids taking those as protectors who expel the Muslims from their homes and who would betray and attack as soon as the opportunity arises. Those who have no respect for a Muslim's beliefs and desire that the Muslim leaves their faith - they cannot be taken as protectors. This is the correct interpretation based on the context of the verse. To conclude, we once again quote Dr. Muzammil Siddiqi: Muslims are allowed to have non-Muslims as friends as long as they keep their own faith and commitment to Islam pure and strong. You are correct in pointing out that a Muslim man is also allowed to marry a Jewish or Christian woman. It is obvious that one marries someone for love and friendship. If friendship between Muslims and Jews or Christians was forbidden, then why would Islam allow a Muslim man to marry a Jew or Christian woman? It is the duty of Muslims to patronize Muslims. They should not patronize any one who is against their faith or who fights their faith, even if they were their fathers and brothers. Allah says: "O you who believe! Take not for protectors (Awliya') your fathers and your brothers if they love unbelief above faith. If any of you do so, they are indeed wrongdoers." [Noble Quran 9:23] In a similar way, the Quran also tells Muslims that they should never patronize the non-Muslims against other Muslims. However, if some Muslims do wrong to some nonMuslims, it is Muslim's duty to help the non-Muslims and save them from oppression. The Prophet, peace and blessings be upon him, said that he himself will defend a Dhimmi living among Muslims to whom injustice is done by Muslims. But Islam also teaches that Muslims should not seek the patronage of non-Muslims against other Muslims. They should try to solve their problems among themselves. Islam is a religion of peace and compassion, therefore it requires its adherents to act in the best possible manner to other human beings. Verse 5:51 does not refer to friends, but protectors, and the historical context reveals that this verse prohibits Muslims from seeking the protection and allegiance of those who are hostile to the Islamic faith. It is not a reference to all Non-Muslims, as the scholars of Islam have clarified.

Conclusion Islam is a religion of mercy and justice. It calls all human beings to the worship of the One God who created us all. What many people falsely present as Islam has actually been proven to be diametrically opposed to the values and laws of Islam. The narrations and verses explained in this article are frequently misquoted by those who seek to malign Islam and spread hatred towards its followers. In doing so, they follow in the footsteps of historical tyrants who performed ethnic cleansing by painting a certain group as evil. Such was the method of the Nazis who slaughter millions of Jews by labeling them as Christ-killers. History repeats itself, and it is unfortunate that people have not learnt from previous atrocities. Today, Muslims are experiencing the same hatred, as people become more tolerant of attacks on Islam. The only cure to this problem is education. Everyone must strive to spread the truth about a misunderstood religion. Islam is not the enemy. Hatred, Intolerance and Ignorance are the enemies of humanity. May Allah protect us! ============================================================================================================================

Islamic Quotes
Quran: 2:186]

"O ye who believe! Do not squander one another's wealth in vanities, but let there be amongst you traffic and trade by mutual good will." [Noble Quran: 4:29] "When my servants ask thee (O, Muhammad) concerning Me, tell them I am indeed close (to them). I listen to the prayer of every suppliant when he calleth on Me." [Noble "God does not forbid you to be kind and equitable to those who have neither fought against your faith nor driven you out of your homes. In fact God loves the equitable." [Noble Quran: 60:8] "And in their (the earlier prophets) footsteps We sent Jesus the son o Mary, confirming the law that had come before him. We sent him the Gospel, therein was guidance and light and confirmation of the law that had come before him, a guidance and an admonition to those who fear God." [Noble Quran: 5:46] "Whoever recommends and helps a good cause becomes a partner therein, and whoever recommends and helps an evil cause shares in its burdens" [Noble Quran: 4:85] "Be quick in the race for forgiveness from your Lord, and for a Garden (paradise) whose width is that of the heavens and of the earth, prepared for the righteous - Those who spend (freely), whether in prosperity or in adversity, who restrain (their) anger and pardon (all) men - for God loves those who do good." [Noble Quran: 3:133-134] "Whoever works righteousness, man or woman, and has faith, verily, to them will We give a new Life, a life that is good and pure, and We will bestow on such their reward according to the best of their actions." [Noble Quran: 16:97] The parable of those who spend their wealth in the way of God is that of a grain that sprouts into seven ears, each bearing one hundred grains. God gives manifold increase to whom He wishes. God has boundless knowledge. Those who spend their wealth in the cause of God, and do not follow their charity with reminders of their generosity or injure the feeling of the recipient, shall get their reward from their Lord; they shall have nothing to fear or to regret. Kind words and forgiveness are better than charity followed by injury. [Noble Quran: 2:261-263] The Prophet Muhammad (peace be upon him) said: "Every believer who consoles his brother in distress will be dressed by God in an apparel of honor on the Day of Resurrection." [Fiqh-us-Sunnah:V4N80a] The Prophet Muhammad (peace be upon him) said: "If anyone transgresses and receives punishment in this world, God is too just to repeat the punishment of His servant in the next. And if anyone transgresses and God conceals it and forgives him, He is too generous to go back upon a thing He has forgiven." [Al-Tirmidhi:1023] The Prophet Muhammad (peace be upon him) said: "Do you know who will go first on the Day of Resurrection to the shade of God...Those who when given what is right accept it, when asked for something give freely and who judge in favor of others as they do for themselves." [Al-Tirmidhi:1042] The Prophet Muhammad (peace be upon him) said: "The best charity is that given to a relative who does not like you." [Fiqh-us-Sunnah:V3N100] The Prophet Muhammad (peace be upon him) said: "A man has sinned enough if he neglects to feed those in need." [Fiqh-us-Sunnah:V3N100] The Prophet Muhammad (peace be upon him) said: "Religion is very easy, and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded." [Bukhari:V1N38] The Prophet Muhammad (peace be upon him) said: "O God, grant me life as a poor man, cause me to die as a poor man and resurrect me in the company of the poor.." His wife asked him why he said that, and he replied: "Because (the poor) will enter Paradise (before) the rich. Do not turn away a poor man...even if all you can give is half a date. If you love the poor and bring them near you..God will bring you near Him on the Day of Resurrection." [Al-Tirmidhi:1376] The Prophet Muhammad (peace be upon him) was asked what type of earning was best, and he replied: "A man's work with his hands and every (lawful) business transaction." [Al-Tirmidhi:846] The Prophet Muhammad (peace be upon him) said: "On the Day of Resurrection I will intercede and say, 'O my Lord! Admit into Paradise (even) those who have faith equal to a mustard seed in their hearts.'" [Bukhari:V9N600] A funeral procession once passed in front of the Prophet Muhammad (peace be upon him) and he stood up out of respect. When he was told the person in the coffin was Jewish and not Muslim, he said: "Was it not a living (soul)?" [Bukhari:V2N399] The Prophet Muhammad (peace be upon him) once saw the corpse of a woman who had been killed in a military action, and he disapproved of it and forbade the killing of women and children. Abu Bakr as-Siddiq, a companion of the Prophet Muhammad and his successor as head of the Muslim community, advised one of his military commanders: "Do not kill women or children or an aged, infirm person. Do not cut down fruit-bearing trees. Do not destroy an inhabited place." [Al-Muwatta:V21N9-10] When asked what the Prophet Muhammad (peace be upon him) did while in his house, his wife Ayesha relied: "He used to keep busy serving and helping members of the household." Anas bin Malik related that: "(Even the humblest) maid servant of Madinah would take the Prophet's hand and take him to any place (for the redress of her grievances)." [Riyadh-us-Salahin:605-606] The Prophet Muhammad (peace be upon him) said: "God has forbidden you to be undutiful to your mothers, to withhold (what you should give) or demand (what you do not deserve), or to bury your daughters alive (a pre-Islamic practice)." [Bukhari:8:6] The Prophet Muhammad (peace be upon him) said: "The learned are heirs of the prophets, and the prophets do not leave any inheritance in the form of (monetary wealth), but they do leave knowledge as their legacy. A person who acquires knowledge, acquires his full share (of this legacy)." [Riyadh-us-Salahin:1388] The Prophet Muhammad (peace be upon him) said: "(God) will (question a person) on the Day of Resurrection (saying)): 'O son of Adam, I was sick but you did not visit Me.' The person will say: 'O my Lord, how could I visit Thee when Thou art the Lord of the worlds?' Thereupon (God) will say: 'Didn't you know that a servant of Mine was sick but you did not visit him, and were you not aware that if you had visited him, you would have found Me by him?' (God will then say) 'O son of Adam, I asked you for food but you did not feed Me.' The person will say: 'My Lord, how could I feed Thee when Thou art the Lord of the worlds?' (God) will say: 'Didn't you know that a servant of Mine asked you for food but you did not feed him, and were you not aware that if you had fed him you would have found him by My side?' [Muslim:1172] The Prophet Muhammad (peace be upon him) said: "The best (Jihad) is (to speak) word of justice to an oppressive ruler." [Sunan of Abu-Dawud:2040] The Prophet Muhammad (peace be upon him) said: "A believing man should not hate a believing woman. If he dislikes one of her characteristics, he will be pleased with another." [Muslim:705] The Prophet Muhammad (peace be upon him) said: "He will not enter Paradise whose neighbour is not secure from his wrongful conduct." [Muslim:15] The Prophet Muhammad (peace be upon him) said: "If anyone continually asks pardon, God will appoint for him a way out of every distress, and a relief from anxiety, and will provide for him from where he did not reckon." [Abdu Dawud:599] The Prophet Muhammad (peace be upon him) said: "(Each one) of you should save himself from the fire by giving even half of a date (in charity). And if you do not find a half date, then (you can do it through saying) a pleasant word (to your brethren)." [Bukhari:V2N394] The Prophet Muhammad (peace be upon him) once told his wife: "Do not turn away a poor man..even if all you can give is half a date. If you love the poor and bring them near you...GOD will bring you near HIM on the Day of Resurrection." [Al-Tirmidhi:1376] The Prophet Muhammad (peace be upon him) once told his wife: "Avoid Cruelty and injustice..and guard yourselves against miserliness, for this has ruined nations who lived before you." [Riyadh-us-Salahin:203] The Prophet Muhammad (peace be upon him) once said to one of his companions: "Son, if you are able, keep your heart..free from malice toward anyone." [Al-Tirmidhi:59] The Prophet Muhammad (peace be upon him) said: "Seven kinds of people will be sheltered under the shade of God on the Day of Judgment...They are: a just ruler, a young man who passed his youth in the worship and service of others for the sake of God...a man who is invited to sin...but declines, saying 'I fear God'...one who spends his charity in secret, without making a show...and one who remembers God in solitude so that his eyes overflow." [Riyadh-us-Salahin:376] The Prophet Muhammad (peace be upon him) said "That which is lawful is clear, and that which is unlawful is also quite clear. Between these two is that which is ambiguous, which most people do not know. One who avoids the doubtful safeguards his faith and his honor." [Riyadh-us-Salahin:588] The Prophet Muhammad (peace be upon him) said "A believer may achieve the status of one who regularly fasts (for religious reasons) during the day and spends the night in prayer, through his good manners." [Riyadh-us-Salahin:629] The Prophet Muhammad (peace be upon him) said "No companion of mine should tell me anything bad about another person. For when I meet you, I would like my heart to be clean (unbiased.)" [Riyadh-us-Salahin:1539] The Prophet Muhammad (peace be upon him) said "(God) has revealed to me that you should adopt humility so that no one oppresses another." [Riyadh-us-Salahin:1589] The Prophet Muhammad (peace be upon him) said "Avoid jealousy, for it destroys good deeds as fire destroys wood." [Riyadh-us-Salahin:1569] The Prophet Muhammad (peace be upon him) once asked Bilal to join in his morning meal. Bilal declined the invitation because he was fast . The Prophet then replied: "We are eating our provision and Bilal's superior provision is in Paradise. Did you know, Bilal, that...the angels ask forgiveness for (someone who is fasting) as long as people eat beside him?" [Al-Tirmidhi:640] The Prophet Muhammad (peace be upon him) said "Fasting is not (just abstaining) from eating and drinking, but also from vain speech and foul language. If one of you is being cursed or annoyed, he should say: 'I am fasting, I am fasting.' " [Fiqh-us-Sunnah:V3N132A] The Prophet Muhammad (peace be upon him) said "Whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from God, all his previous sins will be forgiven." [Bukhari:V3N125] The Prophet Muhammad (peace be upon him) used to say when he broke his fast: "O God, for Thee I have fasted and with Thy provision I have broken my fast." [Sunan of
Abu-Dawud:978]

The Prophet Muhammad (peace be upon him) said "If you are given health and security from evil in this world and the next, you have attained felicity." [Al-Tirmidhi:781] The Prophet Muhammad (peace be upon him) said "Anyone who believes in God and the Last Day (of Judgment) should not harm his neighbor. Anyone who believes in God and the Last Day should entertain his guest generously. And anyone who believes in God and the Last Day should say what is good or keep quiet." [Bukhari:V8B73N47]
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A Guide for Activists

First let us begin with Basics Of Islam [click]. Here are some important points to keep in mind: As Muslims we cannot lie about anything, especially about our religion. Islam has the proof for everything that it teaches. Our sources are authentic and original. They are: The Quran [click]. Teachings of Muhammad [click]. This is a unique part of Islam, not available in any other ancient religions. Also, keep in mind while talking with people and answering their questions, sometimes "questions" contain misinformation. We must qualify what it is that someone is saying against what they mean. Take special care in offer your answers. Keep your replies simple and to the point. Do not wander from subject to subject while answering a question. Another important point is to remember that patience is an important part of the character of the Muslim and that you must not become angry or outraged at what people say to you or by the questions that they are asking. If you feel that it is too much for you to deal with, then simply walk away. Also, don't try to be funny or sarcastic. This is distracting and not appropriate. Very often while giving the answer, we hear the person we are talking to saying something like, "I didn't know that." Or they might say, "This is actually something good." When this occurs we ask them, "Are you ready to rethink your position? Are you prepared to worship your God and your Lord without any partners?" After all, isn't this what Islam is really all about? The most important subject is the worship of Almighty God, without any partners or associates or "gods" besides Almighty God. Dawah is a word in Arabic that means "to invite" or "to offer to share." This is a very important part of being a Muslim and it can be somewhat difficult at times. Yet it is not impossible. The fact is that sharing Islam is a very simple concept. The difficulty comes in when you are trying to communicate the idea to others, especially when they have already been predisposed to believe in something else and to believe that Islam is something bad. Keep in mind at all times that you are on a special mission to deliver a message of inviting people to worship Allah according to the way that He wants to be worshipped. You are to call them to know the truth and how to follow it. You do this with both your kind words and correct actions. Your words are used in lectures, sermons, books, tapes and dialogs. These words help people to understand the truth of Islam. Your actions are observed by others through your behavior and manners. You become the role model for what Islam is all about. Both methods (dawah by words and actions) were used by the Prophet (peace and blessings be upon him) when delivering the message of Islam. He was the perfect example of what he was calling the people to do. A'ishah, may Allah be pleased with her, said that if you would like to see a living example of the Quran walking, then simply look to Muhammad, peace be upon him. His life was the best example of the noble teachings and principles set forth in the Quran. Muslims are supposed to advise everyone by using a gentle and simple approach to attract the hungry souls to the Way of Allah. For sure today more than ever, people need to know about Islam and be able to put it into practice. We all need an example to follow. Actually, the problem is not so much calling or inviting to people to the message of Islam, as it is the way that we go about it. The way that we present ourselves and the message is most important and unfortunately, something that many of the Muslims are not taking into consideration these days. Some have actually ruined the image of dawah due to the rigid methods, mistakes and misunderstandings they are applying. This gives a very negative impression about Islam and the Muslims in general. Considering all of the detraction and negative media against Islam and Muslims occurring in these days, it is vital that we approach our dawah with wisdom, kind invitation and logical discussions. One example of negative dawah is the false concept that so many Muslims have today about debating the Christians about their Bible. This is very incorrect and not a part of the teachings of the Quran or the way of Muhammad, peace be upon him. While there are a number of things that we might be able to share with them about what we believe that is similar to what they might find in their Book, it is not correct to try to attack their Book, their beliefs nor their understandings. A wise man once said, "Debates bring a lot of heat, but not very much light." Leave the idea of debating and do not attend any functions where these types of activities are taking place. Pray for the Muslims to wake up to the dangers of this as a tool for dawah before it is too late. Another thing to stay away from is the so called "miracles" about the Quran and Islam that are not mentioned in the Quran or in the Sunnah of the prophet, peace be upon him. One example of the idea of some trees in Germany that are twisted around to spell, "Laa elaha illa lah, Muhammad Rasulullah." This is not true. The picture is a fake and anyone can easily prove this is not real. So where would you be if you had insisted that this was a "proof" that Islam is the right religion? Other fake "miracles" include; a fish with "Allah" written on it; a tree bent toward Mekkah in prayer; a pumpkin with "Bismillah Rahman Raheem" on it. Please verify this by visiting our website page on these stories at: http://www.IslamTomorrow.com/pumpkin.htm Another area to avoid is the misconception about the "miracle of numbers" in the Quran. The stories are many and all of them are false. There is no miracle of "19" in the Quran; this not the occurrence of the word "day" and "night" 365 times (the Muslim calendar is 354 days anyway); the words "angel" and "devil" do not occur the same number of times; and all of the mathematical equations mentioned about the earth and the water are worthless to someone who is trying to understand about Allah and Islam. So please stop this propaganda and DO NOT FORWARD these messages to everyone on your list. That is NOT dawah. That is a waste of time and energy. The fact is that this will turn people away from the truth and destroy the pure message of Islam. When we are going to talk with folks about Islam, we should first begin with the word itself. Let people know that there is a difference between the word "Islam" and what some people are doing. Visit our page on this subject of the explanation of words before you try to discuss Islam with anyone: http://www.IslamTomorrow.com/word/ "ISLAM" - Explain to them that "Islam" can be understood both, as a verb and as a noun. As a noun, it is the religion that was completed by Allah for all human beings 1,400 years ago. The message came with Muhammad, peace be upon him, in the Arabic language. As a verb, the word "Islam" means the surrender, submission, obedience and peace in sincerity with Allah. Next, explain to them that the word Muslim comes from the word Islam itself. And the Arabic uses a prefix to the verb rather than a suffix to indicate the one who is performing the verb or action. So instead of being an "Islam-er" we are "Mu-islims" (Muslim). Remember: K.I.S.S. (Keep It So Simple) Next you might logically break down the word "Allah" and let them know what it comes from and how it is the perfect word to describe and represent the Lord of the Worlds, The Only Creator and Sustainer of the universe. "Allah" comes from the root "elah" and the plural is "awliha." When the article "the" is placed in front of "elah" in Arabic, it becomes "Al-lah." In this state the word can no longer be made plural, nor can it be associated with gender. That is to say, that "Allah" can actually be used to represent the meaning of "One only to be worshipped, never plural, always singular and never man nor woman." "Quran" is another word that you might explain to them. Let them understand that the Quran is not a book and that it is actually "alive" today in the hearts of over nine million (9,000,000) Muslims around the world. This is a real miracle. There is no other book like it. No book can compare to it and no other major religion today has their original preserved in the original language by so many followers of the religion. For instance, you might ask the person, "Did you know? - Over NINE MILLION Muslims Memorized the Entire Quran. 9,000,000 + Muslims living today have memorized the entire Quran in the original Arabic language. But surprisingly over 75% of all Muslims are not Arab. In fact, the largest number of Muslims today are in Indonesia. And did you know? That every Muslim in the world, over 1.5 billion have all memorized some of the Quran and each of them desires to memorize it entirely? "Prophethood" in Islam is also an area that brings people to a better understanding of Muslims and what Islam is really about. Let them know that as much as we love and honor and respect all of the prophets from Adam to Abraham and Moses and David, Jesus and Muhammad, peace be upon them all, we never worship them. As a matter of fact, that is where people begin to go the wrong way, by over praising something or someone in the creation. All praise and worship is due to Allah, alone. You might like to read and share the messages about Muhammad, peace be upon him, and Jesus, peace be upon him, from the Muslim perspective. You could print these pages out and share them or ask them to visit the links online if they can. "Muhammad" - "Jesus" "Human Rights" is a favorite of mine to talk about. And then rights in general in Islam. Of course it is Allah, who has the first and most exclusive right, that of being worshipped alone without any partners. "Women's rights" There are areas to discuss and in particular of great interest today, is the rights of women. Also, you could mention that today more than ever before, women are coming into Islam in greater numbers than men. This is a fact. There are many areas to open up the dialog, but always keep in mind that the message is to call people to worship Allah, Alone without any partners. Make the clear distinction between what "Islam" teaches and what some "Muslims" do. Ask them to consider some of the bad people in history who were supposed to be Christians, yet what they did does not represent the Christians or Jesus. "Islam" is not what some Muslims do. It is what all Muslims are "supposed" to do. So all in all, you need to adopt gentleness and politeness in presenting your arguments. Allah Almighty addresses His Prophet, saying: "Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knows best, who have strayed from His Path, and who receive guidance." [Noble Quran 16:125] The Prophet (peace and blessings be upon him) is reported to have said: "Indeed, gentleness adds more beauty to the atmosphere it reposes therein." Actually, nothing is more needed now, in making dawah, than correct knowledge, gentleness and wisdom. The reason for this is to dispel all the superstitions and lies spread against Islam. All this needs wisdom, patience and perseverance, and such polite methods brings quick results and has rapid effect on the audience. Consider the wife of Abu Sufyan, Hind and her saying to Muhammad, peace be upon him, after she came to Islam; "I never wanted to see anyone on the face of the earth to be put down more than you and your family. But now, I do not see anyone on the face of the earth more honored than you and your family."

This is a clear example of the prophet's effect on people's hearts and minds through his behavior and manners. Callers to Islam must follow this great example in their efforts to share the message of Islam instead of turning them away. Always consider your audience and who it is that you are speaking to. If the people are not familiar with the Arabic language, then there is no real need to speak Arabic or make all of your quotes in Arabic and then try to translate everything to English. This is silly and could turn people away. Remember to keep everything on their level and not try to talk above them or talk down to them. Visit our page on this subject and then write back to me with more questions: http://www.islamtomorrow.com/dawah/ ============================================================================================================================

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Book Eleven: The Book of Jihad

Chapter 234 Obligation of Jihad...........................................................................................................................2 Chapter 235 Martyrdom without Fighting..........................................................................................................21 ........................................................................................................................................................23 Chapter 236 The Merit of Emancipation of Slaves.............................................................................................23 Chapter 238 The Merit of the Dutiful Slave........................................................................................................24 Chapter 239 The Excellence of Worship in the time of Tribulations..................................................................25 Chapter 240 Excellence of Fair Bargaining and Matters Relation to it..............................................................25 Page 1 Chapter 234 Obligation of Jihad
Allah, the Exalted, says: "And fight against the Mushrikun (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) collectively as they fight against you collectively. But know that Allah is with those who are Al-Muttaqun (the pious).'' (9:36) "Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.'' (2:216) "March forth, whether you are light (being healthy, young and wealthy) or heavy (being ill, old and poor), and strive hard with your wealth and your lives in the Cause of Allah'' (9:41) "Verily, Allah has purchased of the believers their lives and their properties for (the price) that theirs shall be the Jannah. They fight in Allah's Cause, so they kill (others) and are killed. It is a promise in truth which is binding on Him in the Taurat (Torah) and the Injeel (Gospel) and the Qur'an. And who is truer to his covenant than Allah? Then rejoice in the bargain which you have concluded. That is the supreme success.'' (9:111) "Not equal are those of the believers who sit (at home), except those who are disabled (by injury or are blind or lame), 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 (Jannah), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward. Degrees of (higher) grades from Him, and forgiveness and mercy. And Allah is Ever Oft-Forgiving, Most Merciful.'' (4:95, 96) "O you who believe! Shall I guide you to a trade that will save you from a painful torment? That you believe in Allah and His Messenger (Muhammad (PBUH)), and that you strive hard and fight in the Cause of Allah with your wealth and your lives: that will be better for you, if you but know! (If you do so) He will forgive you your sins, and admit you into Gardens under which rivers flow, and pleasant dwellings in `Adn (Eden) Jannah; that is indeed the great success. And also (He will give you) another (blessing) which you love: help from Allah (against your enemies) and a near victory. And give glad tidings (O Muhammad (PBUH)) to the believers.'' (61:10-13) The Qur'anic Ayat relating to the subject under study are many. The Ahadith are also many; these include the following: 1285. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked, "Which deed is the best?'' He (PBUH) replied, "Faith in Allah and His Messenger.'' He (PBUH) was asked, "What is next?'' He (PBUH) replied, "Jihad (holy fighting) in the Cause of Allah.'' Then he was asked: "What is after that (in goodness)?'' He (PBUH) replied, "Hajj Mabrur (which is accepted by Allah).'' [Al-Bukhari and Muslim]. Commentary: This Hadith has already been mentioned. See Hadith No. 1274. Different acts have been regarded more meritorious in different Ahadith. For this reason, some scholars have performed the justification that the word mun "whoever" is the keynote in such cases. That is, such and such acts come in the category of eminent acts or they have been mentioned with reference to circumstances and time or place. For instance, at certain times or at certain places or

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for certain persons, performing Salat in the early prescribed hours is more meritorious, or Hajj through representative or Jihad is more meritorious, etc. Some scholars are of the opinion that the eminence of different acts has been stressed keeping the person addressed in view. Linguistically, the word "Hajj'' means `journey to a place one respects'. Technically, it means `journey to Makkah in order to perform the pilgrimage rites.' The word "Mabrur'' is from "Birr'' meaning obedience, piety, but it signifies here an act which is done sincerely without committing a sin. 1286. Ibn Mas`ud (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH): "Which action is dearest to Allah?'' He (PBUH) replied, "Performing As-Salat (the prayer) at its earliest fixed time.'' I asked, "What is next (in goodness)?'' He (PBUH) said, "Kindness towards parents.'' I asked, "What is next (in goodness)?'' He (PBUH) said, "To participate in Jihad in the Cause of Allah.'' [Al-Bukhari and Muslim]. Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 314. Imam Al-Qurtubi says that the Prophet (PBUH) mentioned these three deeds in particular because they are a sign of other acts of obedience: He who does not perform a Salat at its prescribed time, without a valid reason, and delays it beyond its time fully knowing that it is a light but highly rewarding work, is bound to neglect the other good deeds. One who does not treat his parents nicely, in spite of the fact that he knows that they have the greatest rights over him, is bound to treat others in a less proper manner. One who does not wage Jihad against the infidels, although he is fully aware that they are avowed enemies of Islam, he is bound to give up fighting against people who are guilty of sins and impious acts. 1287. Abu Dharr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: "Which deed is the best?'' He (PBUH) replied, "Faith in Allah and Jihad (fighting, struggle)

in the Cause of Allah.'' [Al-Bukhari and Muslim]. 1288. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Verily! Setting out in the early morning or in the evening in order to fight in Allah's way is better than the world and what it contains.'' [Al-Bukhari and Muslim]. Commentary: The Hadith points out the superiority of fighting in the way of Allah. The moment one fights for Allah's sake, be it in the early morning or the evening, is better than the world and all that is in it. The reason is that the world as well as what it possesses is transitory while the Hereafter is everlasting and eternal. Can anything that is temporary be a match for what is eternal? 1289. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: A man came to the Messenger of Allah (PBUH) and said, "Who is the best among men?'' He (PBUH) replied, "A believer who strives in the way of Allah with his wealth and life.'' The man asked again, "Who is next to him (in excellence)?'' He (PBUH) said, "Next to him is a man who is engaged in worshipping his Rubb in a mountain valley, leaving the people secure from his mischief.'' [Al-Bukhari and Muslim].

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Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 598. It brings into focus the excellence of fighting Jihad with one's wealth and life for the sake of Allah. 1290. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Observing Ribat (e.g., guarding the Islamic frontier for the sake of Allah) for a single day is far better than the world and all that it contains. A place in Jannah as small as the whip of your horse is far better than the world and all that it contains. An endeavour (fighting) in the Cause of Allah in the evening or in the morning is far better than the world and all that it contains.'' [Al-Bukhari and Muslim]. Commentary: This Hadith highlights the excellence of observing Ribat and fighting in the way of Allah. It also highlights the insignificance of this world and the great reward in the Hereafter which can be attained through Jihad. 1291. Salman (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) as saying, "Observing Ribat in the way of Allah for a day and a night is far better than observing Saum (fasting) for a whole month and standing in Salat (prayer) in all its nights. If a person dies (while performing this duty), he will go on receiving his reward for his meritorious deeds perpetually, and he will be saved from Al-Fattan.'' [Muslim]. Commentary: Good deeds of a Muslim who dies or is martyred on the frontier will perpetuate and will be credited to his account till the Day of Resurrection; and like all other martyrs, sustenance will be provided to him even after his death. As Allah says: `Think not of those as dead who are killed in the way of Allah. Nay, they are alive, with their Rubb, and they have provision.'' (3:169) "Al-Fattan'' here means the interrogation in the grave which the two angels Munkir and Nakir will conduct. Some religious scholars said that observing Ribat serves the purpose of safeguarding religion and Islamic territories, while fastings benefit only the person who performs it. It is a great trial which everyone has to pass through. But one who is a Mu'min (righteous Muslim) goes through it easily by the Grace of Allah, and he will answer all the questions correctly. 1292. Fadalah bin `Ubaid (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The actions of every dead person come to a halt with his death except the one who is on the frontier in Allah's way (i.e., observing Ribat). This latter's deeds will be made to go on increasing for him till the Day of Resurrection, and he will be secure from the trials in the grave.'' [Abu Dawud and At-Tirmidhi]. Commentary: This Hadith also mentions the merits of Jihad, especially of defending the frontiers (i.e., Ribat), as is mentioned in the preceding Ahadith. 1293. `Uthman (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "Spending a day on the frontier in Allah's way is better than one thousand days in any other place.'' [At-Tirmidhi]. 1294. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Allah guarantees that he who goes out to fight in His way believing in Him and affirming the

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truth of His Messenger, will either be admitted to Jannah or will be brought back to his home (safely) from where he has set out, with whatever reward or share of booty he may have gained. By Him in Whose Hand Muhammad's soul is, if a person is wounded in the way of Allah, he will come on the Day of Resurrection with his wound in the same condition as it was on the day when he received it; its colour will be the colour of blood but its smell will be the smell of musk. By Him in Whose Hand Muhammad's soul is, if it were not to be too hard upon the Muslims, I would not lag behind any expedition to fight in the Cause of Allah, but I have neither abundant means to provide them conveyance (horses) nor all other Muslims have it, and it will be hard on them to remain behind when I go forth (for Jihad). By Him in Whose Hand Muhammad's soul is, I love to fight in the way of Allah and get killed, to fight again and get killed and to fight again and get killed.'' [Muslim]. Commentary: 1. Besides the merit of Jihad, this Hadith mentions the distinction of that Mu'min (righteous Muslim) who is wounded on the battlefield. It tells us that he will be so resurrected on the Day of Resurrection as if he was wounded on that day. Blood will be dripping from his body which will be emitting the fragrance of musk. This condition will show the distinction and majesty of the Mujahid (warrior in the way of Allah) on the Day of Judgement. 2. It also mentions the kindness and mercy which the Prophet (PBUH) cherished for his Ummah. 3. It also mentions the Prophet's passion for Jihad which is evident from the repeated expression of his desire for martyrdom - in fact an endless series of life for performing it again and again for the sake of Allah. A similar desire is also made by other martyrs. They pray to Allah that they be restored to life so that they can lay down their life again and again for His sake. 1295. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whoever is wounded while fighting in the way of Allah, will come on the Day of Resurrection with blood oozing from his wound having the colour of blood but with the fragrance of musk.'' [Al-Bukhari and Muslim]. 1296. Muadh (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Jannah becomes incumbent for a Muslim who fights for the Cause of Allah for a period as long as the time between two consecutive turns of milking a she-camel. He who receives a wound or a bruise in the Cause of Allah will appear on the Day of Resurrection as fresh as possible, its colour will be the colour of saffron and its fragrance will be that of musk.'' [At-Tirmidhi and Abu Dawud]. Commentary: "Fawaq'' is the period that intervenes between two consecutive turns of milking a she-camel. It is a very short interval and is an allusion to a very short period that one may spend in Jihad. Even Jihad for such a short time is so meritorious that his entitlement to Jannah is ensured by it, provided the Mujahid is sincere in his intention and his past conduct is free from major sins and encroachment on the rights of others. 1297. Abu Hurairah (May Allah be pleased with him) reported: One of the Prophet's Companions came upon a valley containing a rivulet of fresh water and was delighted by it. He reflected: `I wish to withdraw from people and settle in this valley; but I won't do so without the permission of

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the Messenger of Allah (PBUH).' This was mentioned to the Messenger of Allah (PBUH) and he said (to the man), "Do not do that, for when any of you remains in Allah's way, it is better for him than performing Salat (prayer) in his house for seventy years. Do you not wish that Allah should forgive you and admit you to Jannah? Fight in Allah's way, for he who fights in Allah's Cause as long as the time between two consecutive turns of milking a she-camel, will be surely admitted to Jannah.'' [At-Tirmidhi]. Commentary: This Hadith brings out two important points: First, Jihad is far superior than voluntary Salat. This is perfectly true because the benefit of Salat is restricted to the one who performs it while the benefits of Jihad reach a vast number of people

because it is to safeguard the religion, raise the flag of Islam high and safeguard the Islamic territories. But it is only possible when there is a general proclamation for Jihad and there is such a severe fight that it is not permissible for anyone to stay behind; that is to say, it becomes obligatory. In the ordinary circumstances, when a general proclamation for Jihad is not made, the voluntary Salat, is the best of all acts of worship. Second, the Companions of the Prophet (PBUH) did not do anything without the permission of the Prophet (PBUH). 1298. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) was asked: "What other good deed could be an equivalent of Jihad in the way of Allah?'' He (PBUH) replied, "You do not have the strength to do it.'' (The narrator said:) The question was repeated twice or thrice, but every time he (PBUH) answered, "You do not have the strength to do it.'' Then he (PBUH) said, "One who goes out for Jihad in the Cause of Allah is like a person who observes Saum (fasting), stands in Salat (prayer) constantly, recites the Ayat of the Qur'an and does not exhibit any lassitude in fasting and prayer until the participant of Jihad in the way of Allah returns.'' [Al-Bukhari and Muslim]. Commentary: "Alqanit'' signifies one who makes recitation of the Ayat of the Noble Qur'an with the fear of Allah and humility, or is submissive and obedient to the Commands of Allah. The example cited here means that so long a Mujahid is engaged in Jihad, he is like a person who keeps himself occupied in Salat at night and observes Saum in the day time. The action of such a person can be equal in reward to the conduct of a Mujahid. Thus, in special situations Jihad is the most meritorious act. A worshipper cannot attain that reward for his worship which a Mujahid achieves in Jihad. 1299. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best life is that of the man who holds his horse's rein in Allah's way and flies on its back to the places from whence he hears a war cry or the clatter of arms, seeking martyrdom or slaughter on the battlefield; or that of a person who goes to stay on the top of the hill or in a valley, and there he performs Salat (prayer), pays the Zakat and worships his Rubb till death overtakes him. He has no concern with the affairs of anyone except the doing of good.'' [Muslim]. Commentary: This Hadith has already been mentioned. See Commentary on Hadith No. 609. Besides highlighting the distinction of the Mujahid, this Hadith mentions the excellence of that person who leaves the cities when they are plagued with mischief and retreats to the valleys or hills and protects his Faith by flock-keeping and devotes himself to the obedience of Allah, adherence to His Commands and His worship. One of his outstanding qualities is that he does what is beneficial to the people and he does nothing which causes harm to anyone.

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1300. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "In Jannah there are a hundred grades which Allah has prepared for those who fight in His Cause; and the distance between any two of those grades is like the distance between the heaven and the earth.'' [Al-Bukhari]. Commentary: This Hadith also tells us about the distinction of Mujahid in the Hereafter and their elevation to high position. 1301. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "If anyone is pleased with Allah as his Rubb, with Islam as his religion and with Muhammad (PBUH) as (Allah's) Messenger, surely, he will be entitled to enter Jannah.'' Abu Sa`id was delighted with this and requested the Messenger of Allah (PBUH) to repeat it. He (PBUH) repeated it again and then said, "There is also another act by which Allah will elevate the position of a (pious believing) slave in Jannah to a grade one hundred degrees higher. And the distance between any two grades is equal to the distance between heaven and earth.'' He asked the Messenger of Allah (PBUH) what it was and he ((PBUH)) replied, "Jihad in the way of Allah; Jihad in the way of Allah.'' [Muslim]. Commentary: We learn from this Hadith that the people who will be sent to Jannah will be ranked there differently according to this merits of their deeds. There will be innumerable positions in Jannah and Mujahid will have a hundred of them. 1302. Abu Bakr bin Abu Musa Al-Ash`ari reported: I heard my father saying in the presence of the enemy: The Messenger of Allah (PBUH) said, "The gates of Jannah are under the shades of the swords.'' A man with a shaggy appearance got up and said, "O Abu Musa! Did you hear the Messenger of Allah (PBUH) say that in person?'' Abu Musa replied in the affirmative; so he returned to his companions and said: "I tender you farewell greetings.'' Then he broke the scabbard of his sword and threw it away. He rushed towards the enemy with his sword and fought with it till he was martyred. [Muslim]. Commentary: Besides highlighting the distinction of Jihad, this Hadith tells us about the Companions' passion for Jihad and ardent love for Allah and His Prophet (PBUH). It also tells about their firm faith in what was ordained by Allah and His Prophet (PBUH). In fact, it was this certitude which inclined them more to the Hereafter rather than this world. 1303. Abu `Abs `Abdur-Rahman bin Jabr (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "It will not happen that the feet soiled with dust while (doing Jihad) in the way of Allah, will be touched by the fire (of Hell).'' [Al-Bukhari]. Commentary: "Feet soiled with dust'' means participation in Jihad. That is to say, a person takes part in Jihad and yet goes to Hell is altogether impossible. What it signifies is that Jihad is a means of expiation of sins and that it guarantees the admission into Jannah, provided he is not guilty of major sins. This exception is confirmed by other Ahadith.

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1304. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (PBUH) said, "No one who weeps out of Fear of Allah will enter Hell until milk recedes to the udder, and the dust endured while striving in the Cause of Allah and the smoke of Hell will never subsist together.'' [At-Tirmidhi]. Commentary: This Hadith makes use of a metaphor to stress the impossible. One who weeps for Fear of Allah and one who is covered with the dust of the battlefield in the course of Jihad, will in no case enter Hell until the milk drawn from udder goes back to it. The dust of the battlefield of Jihad and the smoke of Hell cannot combine at one place. The mixing of the two is utterly impossible. However, this will apply only if one's `Aqeedah is correct and one's intention is correct (i.e., one participates in Jihad with the intention to please Allah Alone) 1305. Ibn `Abbas (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "Two eyes will never be touched by the fire of Hell; an eye which weeps out of Fear of Allah and an eye which spends the night in guarding in the Cause of Allah .'' [At-Tirmidhi]. Commentary: This Hadith tells us about the eminence of the person who weeps out of Fear of Allah and also brings into prominence the distinction of the Mujahid who keeps a vigil during Jihad. 1306. Zaid bin Khalid (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who equips a Ghazi (fighter) in the way of Allah is as if he has taken part in the fighting himself; and he who looks after the dependants of a Ghazi in his absence, is as if he has taken part in the fighting himself.'' [Al-Bukhari and Muslim]. Commentary: This Hadith tells us about the mutual help of the Muslims and the reward of their cooperation with one another. To provide the needs of Jihad of a Mujahid and to arrange for the protection, supervision and requirements of the family of a Mujahid during his absence from home due to Jihad is as good as participation in Jihad. Those who help the Mujahid in this manner will have the same reward to which the Mujahid is entitled. 1307. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The best of charities is to provide canopy in the Cause of Allah, to pay wages to a servant in the way of Allah, and to provide a camel in the way of Allah (to be used by a Mujahid).'' [At-Tirmidhi]. Commentary: Here, the word canopy (tent) stands for a covered canopy tent which can

provide a Mujahid with shade for peace and comfort, and "pay wages'' means to provide a servant who can help and serve him. "Fahl'' literally means camel and "Taruqah'' is that young she-camel which can bear offspring, that is a young healthy she-camel which can be of service to the Mujahid. What all this means is that such work is highly meritorious which can provide a Mujahid with comfort, power and food. Allah holds promise of a rich reward for it.

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1308. Anas (May Allah be pleased with him) reported: A young man from the Aslam tribe said: "O Messenger of Allah! I would very much like to fight in the way of Allah but I do not have anything with which to equip myself for fighting.'' The Messenger of Allah (PBUH) said, "Go to soand-so, for he had equipped himself (for fighting) but he fell ill.'' So, he (the young man) went to him and said: "The Messenger of Allah (PBUH) sends you his greetings and says that you should hand over to me the equipment that you have procured.'' The man said to his wife: "Give him the equipment which I have collected for myself and do not withhold anything from him. By Allah! Allah won't bless something you withheld (in this respect).'' [Muslim]. Commentary: This Hadith also stresses the fact that if a person is unable to take part in Jihad due to illness, for example, he should then provide such material to a Mujahid which is helpful for him in Jihad. If he does so, he will be eligible to the same reward which is due on Jihad. This would also be a source of increase and growth in his possessions. On the basis of this argument it has been stated that one should always intend to expend his possession on something noble. He who does not get the opportunity to expend it on what he had intended should direct that material towards some other noble purpose. 1309. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) sent an expedition to Banu Lahyan and said, "One man from every two should join the fighting force, and the reward will be shared amongst them equally.'' [Muslim]. Another narration in Muslim is: The Messenger of Allah (PBUH) said, "Let one of every two men go forth'', and added: "Whoever stays behind (and looks well after the family and the property of those who have joined the expedition) will get half the reward of the warrior.'' Commentary: "The reward will be shared amongst them equally'' or "will get half the reward'' signifies one and the same thing. Some people might mistakenly think that these two narrations of Sahih Muslim apparently contradict each other because they imply that he who takes part in Jihad and he who provides material to a Mujahid or looks after the family of a Mujahid in his absence from home would get equal reward. For this reason, some people have taken the word "half'' as superfluous thinking that some narrator has added it in the text on his own. But Al-Hafiz Ibn Hajar is of the opinion that after the acceptance of the credibility of this Hadith and the proofs furnished in this regard, it is unfair to ascribe addition of any word to the narrator. Its correct interpretation seems to be that when the total reward of it will be evenly distributed between the two, each of them will get the same amount of reward. Hence there is no contradiction in these two Ahadith. This Hadith also tells us that Jihad is not an express obligation; and if one of the two persons takes part in Jihad, it will suffice for the other also. What can be inferred from this is that the others should take part in Jihad in such a manner that those who have wealth, should arrange for the military requirements of the Mujahidun and look after their families, and in case any Mujahid is martyred, they should provide financial help to his family if it does not have sufficient means for a respectable living. Similarly, people in other walks of life should also take part in Jihad in every possible manner. 1310. Al-Bara (May Allah be pleased with him) reported: A man equipped with arms came to the Prophet (PBUH) and asked: "O Messenger of Allah! Should I go and fight or should I embrace Islam first?'' He (PBUH) replied, "Enter in the fold of Islam and then fight.'' He embraced Islam and fought until he was killed. Thereupon the Messenger of Allah (PBUH) said, "He accepted Islam for a short time but was rewarded much.'' [Al-Bukhari and Muslim].

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Commentary: Sometimes Almighty Allah awards with His Grace and Mercy abundant reward even on small virtues. This Hadith also makes it absolutely clear that a person becomes eligible for reward for his good deeds after embracing the Faith. In the absence of Faith no virtue is acceptable to Allah. 1311. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "No one who has entered Jannah will desire to return to this world even if he should be given all that the world contains, except a martyr. For he will yearn that he should return to the world and be killed ten times on account of the dignity that he will experience by virtue of his martyrdom.'' Another narration is: "On account of the excellence and distinction, he will experience as a result of martyrdom.'' [Al-Bukhari and Muslim]. Commentary: The distinction and high status which a martyr will get by virtue of his martyrdom will be such that he will desire to return to the world again and again to lay down his life for the sake of Allah. Except for the martyr, nobody else from the people in Jannah will desire to return to this world for any worldly thing. 1312. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "Allah forgives every sin of a martyr, except his debt.'' [Muslim]. Another narration in Muslim is: The Messenger of Allah (PBUH) said, "Being martyred in the Cause of Allah expiates for everything, except debt.'' Commentary: We learn from this Hadith that the rights of people will not be forgiven even by martyrdom, nor would major sins be pardoned. For the forgiveness of major sins one has to make sincere repentance. 1313. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) stood up among his Companions and said, "Jihad in the way of Allah and belief in Allah (with all His Attributes) are the most meritorious of actions.'' A man stood up and said: "O Messenger of Allah! Inform me if I am killed in the way of Allah, will my sins be blotted out?'' The Messenger of Allah (PBUH) said, "Yes, in case you are killed in the way of Allah and you remained patient, hopeful of reward, and advancing forward without retracing back (i.e., while fighting).'' Then he said, "What was your question?'' He inquired again: "Inform me, if I am killed in the way of Allah, will all my sins be blotted out?'' The Messenger of Allah (PBUH) replied, "If you remained patient, hopeful of reward and always fought without turning your back upon enemy, everything, except debt, will be forgiven. Jibril has told me this.'' [Muslim]. Commentary: This Hadith tells us about the great merit and reward of martyrdom that it makes up for the shortcomings of the martyrs. This is, however, subject to four conditions which have been mentioned in the Hadith. The rights of people, such as debt, will not be forgiven. Similarly, major sins will not be pardoned without sincere repentance. Some scholars are of the opinion that debt here means such debt which one does not pay in spite of the fact that he is able to pay it. Such debts which a debtor intends to pay but their payment has been delayed due to the lack of means for it and he dies before paying them, will be hopefully forgiven by the Grace and Mercy of Allah. There are other Ahadith which lend support to this view.

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1314. Jabir (May Allah be pleased with him) reported: A man asked the Messenger of Allah (PBUH): "Tell me where I will be if I am killed while fighting in the way of Allah?'' He (PBUH) replied, "In Jannah.'' The man threw away the few dates which he had in his hand, jumped into the battlefield and fought on till he was killed. [Muslim] Commentary: Sincere intention is bound to be rewarded by Jannah. Such people can be safely given the glad tidings of Jannah. 1315. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) and his Companions reached Badr before the polytheists, and when they arrived, he (PBUH) directed: "Let no one of you advance ahead of me.'' When the polytheists came near, the Messenger of Allah (PBUH) said, "Now stand up and proceed towards Jannah which is as wide as are the heavens and the earth.'' `Umair bin Al-Humam (May Allah be pleased with him) asked: "Is Jannah as wide as are the heaven and the earth?'' The Messenger of Allah (PBUH) replied in the affirmative. `Umair remarked: "Great!'' The Messenger of Allah (PBUH) asked him what had urged him to say so. He replied: "Nothing, O Messenger of Allah! But hope that I might become one of the inhabitants of Jannah.'' The Messenger of Allah (PBUH) said, "You will definitely be among them.'' `Umair then

took some dates out of his quiver and began to eat them, but after a short time he said: "If I survive till I eat my dates, it will mean a long life.'' So he threw away the dates which he had with him and then fought with the enemy till he was killed. [Muslim]. Commentary: This Hadith brings out the following three points: 1. The importance of the obedience of the leader. Soldiers should wait for the orders of their commander, and should not take any step without his orders. 2. In order to infuse the true spirit of Jihad among the soldiers, they should be told and reminded about the blessings of Jannah so that they fight with enthusiasm and valour for attaining it. 3. The Hadith manifests the love of the Companions of the Prophet (PBUH) for the Hereafter which overwhelmed their interests in the attractions of the life of the world. 1316. Anas (May Allah be pleased with him) reported: Some people came to the Prophet (PBUH) and said to him: "Send with us some men who may teach us the Qur'an and the Sunnah.'' He (PBUH) sent seventy men from the Ansar. They were called Al-Qurra` (the reciters) and among them was my maternal uncle, Haram. They used to recite the Qur'an, ponder over its meaning and learn (its wisdom) at night. In the day, they used to bring water and pour it in pitchers in the mosque, then they would collect wood and sell it; and with the sale proceeds, they would buy food for the people of As-Suffah and the needy. The Prophet (PBUH) sent the reciters with these people but these (treacherous people) fell upon them and killed them before they reached their destination. (While dying) they supplicated: "O Allah convey from us the news to our Prophet that we have met You (in a way), that we are pleased with You and You are pleased with us.'' (The narrator said:) A man attacked Haram from behind and smote him with a spear which pierced him. Whereupon Haram said: "By the Rubb of Ka`bah, I have met with success. The Messenger of Allah (PBUH) said to his Companions, "Your brethren have been slain and they were saying: "O Allah! Convey from us to our Prophet the news that we have met You (in a way) that we are pleased with You and You are pleased with us.'' [Al-Bukhari and Muslim].

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Commentary: This Hadith mentions the following three points: 1. Through conspiracy infidels took with them seventy Ansari Companions of the Prophet (PBUH) , who were distinguished for studying and teaching the Noble Qur'an, and martyred them in their region. This tragic incident goes to prove that the Prophet (PBUH) did not have the knowledge of the Unseen. Had he possessed this knowledge, he would not have sent his Companions with the infidels. When the Companions of the Prophet (PBUH) realized that they were trapped and there was no chance of their survival, they prayed to Allah to convey their message to the Prophet (PBUH). Their prayer was answered by Allah Who conveyed their message by means of Wahy (Revelation) to the Prophet (PBUH). On learning it through Wahy, he (PBUH) informed this tragic incident to his Companions. 2. "As-Suffah'' is a terrace in which people stayed, they had neither any permanent source of income nor any free public kitchen nor was there any arrangement for the supply of their food from individuals. They depended entirely on the Grace of Allah. Every now and then they received some Sadaqah or gift and they all shared it. Some of them would collect firewood and through its sale, raised some money to purchase food for themselves and their Companions. 3. The task of invitation to Islam and dissemination of its teachings is an arduous one. People who undertake this task have to face bitter criticism from their friends and foes, and one has sometimes to lose one's life in this mission. But this is a mission of the Prophets and it should be undertaken by the savants as they are truly worthy of it. 1317. Anas (May Allah be pleased with him) reported: My uncle Anas bin An-Nadr (May Allah be pleased with him) was absent from the battle of Badr. He said: "O Messenger of Allah! I was absent from the first battle you fought against the pagans. (By Allah!) if Allah gives me a chance to fight against the pagans, no doubt, Allah will see how (bravely) I will fight.'' On the Day of Uhud, when the Muslims turned their backs and fled, he said, "O Allah! I apologize to You for what these (i.e., his companions) have done, and I denounce what these (i.e., the pagans) have done.'' Then he advanced and Sa`d bin Mu'adh met him. He said: "O Sa`d bin Mu'adh! By the Rubb of An-Nadr, Jannah! I am smelling its aroma coming from before (the mountain of) Uhud,'' Later on, Sa`d said: "O Messenger of Allah! I cannot achieve or do what he (i.e., Anas bin An-Nadr) did. We found more than eighty wounds by swords, spears and arrows on his body. We found him dead and his body was mutilated so badly that none except his sister could recognise him by his finger.'' We used to think that the following Ayah was revealed concerning him and other men of his sort: "Among the believers are men who have been true to their covenant with Allah (i.e., they have gone out for Jihad, and showed not their backs to the disbelievers), of them some have fulfilled their obligations (i.e., have been martyred).'' (33:23). Commentary: This Hadith has been mentioned earlier. It was clarified there by Imam An-Nawawi that the word "Layarayann-Allahu'' has been mentioned in two forms. The translation given above accords with its first form. In its second form, it means "Allah will manifest to the people what I will do''. Through these words Anas bin Nadr expressed, in very cautious words, his determination to fight chivalrously but refrained from making any claim or pretension. Here, we have a lesson that if one intends to do a good deed, he should not make any tall claims about it but do it with his utmost effort when it is time to do it. Almighty Allah will certainly make it manifest to the people. On the contrary, if one does it for name and fame, the deed will go waste because then it will be suffused with hypocrisy rather than sincerity. For further notes please see the Commentary on Hadith No. 109.

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1318. Samurah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Last night two men (angels) came to me (in a dream) and made me ascend a tree and then admitted me into a nice and excellent house, the like of which I have never seen before. One of them said: `This house is the house of martyrs'.'' [Al-Bukhari]. Commentary: The Prophet (PBUH) was shown in the dream the high status of martyrs. What he observed in the dreams was true because the dreams of the Prophets are true. The two men who appeared in his dream were the angels, Jibril (Gabriel) and Mika'il. On the behest of Almighty Allah, angels can take the form of men. 1319. Anas (May Allah be pleased with him) reported: Umm Ar-Rubaiy`i bint Al-Bara', who was the mother of Harithah bin Suraqah, came to the Prophet (PBUH) and said: "O Messenger of Allah! Will you not tell me about Harithah? (He was killed in the battle of Badr). If he is in Jannah I shall show endurance, but if he has met another fate, I may exert myself in weeping for him.'' He (PBUH) replied, "O mother of Harithah, in in the gardens of Jannah there are many ranks, and your son has attained Al-Firdaus, the highest.'' [Al-Bukhari]. Commentary: Jannat-ul-Firdaus is the highest portion of Jannah. The allocation of this portion to the martyrs is a proof that Jihad is very much liked by Allah. It occurs in Ahadith that when someone prays to Allah, he should always pray for Jannat-ul-Firdaus. 1320. Jabir bin `Abdullah (May Allah be pleased with them) reported: The dead body of my father, who was mutilated by the enemy, was brought and placed before the Prophet (PBUH). I got up to uncover his face but the people stopped me, and the Prophet (PBUH) said, "The angels continue to cover him with their wings.'' [Al-Bukhari and Muslim]. Commentary: Many of the Companions of the Prophet (PBUH) were treated by the infidels in the battle of Uhud in a beastly manner out of sheer spite and vengeance. But Islam has strictly forbidden its followers from doing any such thing to its enemies. This Hadith mentions the distinction of `Abdullah which he received by virtue of his martyrdom. He was martyred in the battle of Uhud and his dead body was badly mutilated by the enemies. The Hadith also mentions the honour which martyrs receive from the angels that surround their bodies with their wings 1321. Sahl bin Hunaif (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who supplicates Allah sincerely for martyrdom, Allah will elevate him to the station of the martyrs, even if he dies on his bed.'' [Muslim]. Commentary: This Hadith has already been mentioned. See the Commentary on Hadith No. 57. 1322. Anas (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who supplicates sincerely for martyrdom, it will be granted to him even though he is not killed on the battlefield.'' [Muslim]. Commentary: This Hadith tells us the benefit and reward of good intention. It induces one to

cherish good intentions and wish for noble deeds. Even if one is not able to fulfill some of them,

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he will get their reward. For this reason, every Muslim should wish for martyrdom so that he can attain this distinction. 1323. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The martyr experiences no more pain in being slain than one of you experiences from the stinging of an ant.'' [At-Tirmidhi]. Commentary: This Hadith tells us how convenient martyrdom has been made by Allah. One who is martyred, feels as much pain in martyrdom as a person ordinarily feels with the sting of an ant. 1324. `Abdullah bin Abu Aufa (May Allah be pleased with them) reported: On one occasion the Messenger of Allah (PBUH) was confronting the enemy. He waited until the sun had declined. Then he stood up to address the people and said, "O people! Do not wish for an encounter with the enemy. Pray to Allah to grant you safety; (but) when you encounter them, show patience, and know that Jannah is under the shades of the swords.'' Then he (PBUH) said: "Allahumma munzilal-kitab, wa mujriyas-sahab, wa hazimal-Ahzab, ihzimhum wansurna alaihim (O Allah, Revealer of the Book, Disperser of the clouds, Defeater of the Confederates, put our enemy to rout and support us against them).'' [Al-Bukhari and Muslim]. Commentary: 1. This Hadith has already been mentioned, and we learn from it that it is better to start war in the afternoon because this was the practice of the Prophet (PBUH). 2. The desire for war is prohibited, but when war becomes inevitable, one should not show his back to the enemy; rather, one should fight to the best of his ability and be steadfast in it. 3. Along with steadfastness and patience in fighting, one should also pray for victory because all powers lie with Allah and no one can gain victory without His Will. The Hadith also mentions a supplication which one should make when he encounters the enemy. 1325. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Supplications at two times are never turned down (or said, "Are seldom turned down''), a supplication after the Adhan has been proclaimed, and a supplication during the battle combating the enemy.'' [Abu Dawud]. 1326. Anas (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) set out to participate in Jihad, he would supplicate: "Allahumma Anta `adudi wa nasiri, bika ahulu, wa bika asulu, wa bika uqatilu (O Allah, You are my Supporter and my Helper. With Your help I get strength, and with Your help I bounce upon the enemy and defeat it, and with Your help I fight).'' [Abu Dawud and At-Tirmidhi]. Commentary: Along with the physical resources for war, one should also pray for victory, and for that, it is essential that one submits to Allah, remembers Him and seeks His Help. Prayer is a great source of strength and support for a Muslim and he must make full use of it. The Hadith also teaches us what to say when one sets out for Jihad.

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1327. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: When the Prophet (PBUH) had any fear of an enemy, he used to supplicate: "Allahumma inna naj`aluka fi nuhurihim, wa na`udhu bika min shururihim (O Allah! We put You in front of them, and we seek refuge in You from their evils).'' [Ahmad and Abu Dawud]. Commentary: When one is gripped with fear, he should recite the prayer quoted in the text of this Hadith. Since Allah is the One Who saves from an enemy, one should therefore, pray to Him and beseech His Help. 1328. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "There is goodness in the forelocks of horses till the Day of Resurrection.'' [Al-Bukhari and Muslim] Commentary: The "Khair'', auspiciousness attributed to horses in the Hadith is for those horses which are employed in Jihad, because what Khair, in fact, signifies is return and reward, but war booty is also included in it. From this angle, the breeding of horses is a highly commendable act. The importance of horses for war in the past, needs no elucidation. Even in the present-day world, when the style of war has altogether changed and numerous dangerous weapons have been invented, horses are still playing an important role in the war. 1329. `Urwah Al-Bariqi (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Goodness is tied to the foreheads of horses until the Day of Resurrection, i.e., reward (in the Hereafter) and spoils.'' [Al-Bukhari and Muslim]. Commentary: Return and reward is a belated gain while booty is an immediate gain. 1330. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who keeps a horse for Jihad purposes, having faith in Allah and relying on His Promise, will find that its fodder, drink, droppings and urine will all be credited to him in his Scales on the Day of Resurrection.'' [Al-Bukhari]. Commentary: Thus, this Hadith performs an inducement for horse-breeding for the purpose of Jihad. It is a highly rewarding act because one will be rewarded for whatever he would spend on them and whatever is excreted or discharged by them. 1331. Abu Mas`ud (May Allah be pleased with him) reported: A man came to the Prophet (PBUH) with a she-camel wearing a nose-string and said: "This is (a gift) in the Cause of Allah.'' The Messenger of Allah (PBUH) replied, "You will have in return for it on the Day of Resurrection seven hundred she-camels and every one of them will be wearing a nose-string.'' [Muslim]. Commentary: This Hadith mentions the reward which will be given on the Day of Resurrection on virtues. Every virtue will be given at least a ten-fold reward but it will go to the extent of seven hundred times or more. Thus, this Hadith has glad tidings of a reward of seven hundred times of a good action.

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1332. `Uqbah bin `Amir Al-Juhani (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying from the pulpit, "Prepare to meet them (the enemy) with as much strength as you can afford. Verily! Strength is in archery, strength is in archery, strength is in archery.'' [Muslim]. Commentary: In accordance with the conditions of his times, the Prophet (PBUH) ordained the Muslims to acquire every possible power and keep it ready for war. Elucidating his order on this point, he stated that by power he meant archery and then he repeated this word three times to stress its importance. He did it because the art of archery had fundamental importance in war at that time. In the present-day world, archery has lost its value as it has been replaced by other inventions like tanks, guns, missiles, atom bombs, etc. Similar is the case of devices which are used in air and naval war, and all these military wares have superb importance in modern warfare. In the present-day context, the injunction of the Noble Qur'an to acquire power means manufacturing and possession of all these devices. It is incumbent on the Muslims that they equip themselves with all this material and show no carelessness in this regard. In modern times, Muslims have badly neglected this field with the result that non-Muslims have more knowledge of modern warfare and by dint of that they are dominating the world and making a claim of their supremacy all over the world. Unless Muslims pursue the Qur'anic injunctions on this score and acquire greater or equal or at least similar measure and style of power, as is possessed by the non-Muslims, they will not be able to check the onslaught of their enemies, and to defeat them. It is incumbent upon the Muslims to overpower the might and power of the infidels for the glorification of Islam. 1333. `Uqbah bin `Amir Juhani (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Lands shall be laid open to you, and Allah will suffice you (against your enemies), but none of you should neglect practicing his skill in archery.'' [Muslim]. Commentary: Muslims have been informed through this Hadith that gates of conquest of many

regions will be opened on them in future. Almighty Allah will favour them with special help; and because of this help enemies will not be able to cause any harm to them. But it is essential that they should not slack in acquiring the material resources required for war, nor neglect military preparations and exercises. Modern military weapons and new style of warfare have now taken the place of archery, and Muslims should master all of them. 1334. `Uqbah bin `Amir Al-Juhani (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who learnt archery and then neglected it, is not from us.'' (Or said,)"He has been guilty of disobedience (to Messenger of Allah).'' [Muslim]. Commentary: This Hadith also stresses the importance of the art of archery to the extent that if a Muslim forgets it after learning without a valid reason, he is excluded from the followers of the Prophet (PBUH). Now this exhortation applies with equal force to modern military weapons, and if the present-day Muslims lose their command in handling these weapons, they will be exposed to the consequences of which they have been warned in this Hadith, because their training in this field is essential for upholding the Word of Allah and defending the Muslims. If the Muslims lose proficiency in it after acquiring it, they will be guilty of neglecting a very important Islamic obligation.

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1335. `Uqbah bin `Amir Al-Juhani (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying, "Allah will admit three persons to Jannah for one arrow; the maker who has a good motive in making it, the one who shoots it, and the one who hands it up for shooting. So shoot and ride, but I like your shooting (more) than your riding. He who gives up archery after becoming adept in it for lack of interest, neglects a (great) blessing.'' (Or said,) "One who does so is ungrateful.'' [Abu Dawud]. Commentary: This Hadith also highlights the importance and merit of preparation for war against the enemy. Arrow has been used here as a symbol. In modern times, a Muslim who manufactures war weapons with the intention that he will use them for Jihad, will get a reward for it along with all those who in some way co-operate with him in manufacturing them. Instead of archery and horse-riding, Muslims should now get the training of handling modern military weapons and they should beware of forgetting it because if they forget after learning it, the warning contained in this Hadith will also apply to them. 1336. Salamah bin Al-Akwa (May Allah be pleased with him) reported: The Prophet (PBUH) happened to pass by a group of people who were having a shooting match. (Upon seeing them, he (PBUH)) said, "Shoot, O sons of (Prophet) Isma`il, for your father was an archer.'' [Al-Bukhari]. Commentary: Arabs are also called Banu Isma`il because they are the descendants of Prophet Ibrahim's son, Isma`il. This is the reason that Prophet Ibrahim is reckoned an ancestor of the Prophet (PBUH) for his being his descendant. 1337. `Amr bin `Abasah (May Allah be pleased with him) reported: I heard the Messenger of Allah (PBUH) saying: "He who shoots an arrow for the sake of Allah, will have a reward equal to the emancipation of a slave.'' [Abu Dawud and At-Tirmidhi]. 1338. Abu Yahya Khuraim bin Fatik (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who makes a contribution in Allah's way, will have his reward seven hundred times recorded to his credit.'' [At-Tirmidhi]. 1339. Abu Sa`id Al-Khudri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Every slave of Allah who observes Saum (fasting) for a day in the Cause of Allah, Allah will keep his face from Hell-fire at a distance of seventy years.'' [Al-Bukhari and Muslim]. Commentary: This Hadith has already been mentioned. The above mentioned Ahadith give the glad tidings to those who spend in the way of Allah and strive in His Cause. This means that every endeavour in the Jihad has truthful reward. 1340. Abu Umamah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who observes Saum (fasting) for a day in the Cause of Allah, Allah will keep his face from Hell-fire at a distance equivalent to that between heaven and the earth.'' [At-Tirmidhi].

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1341. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who dies without having fought in the Cause of Allah or without having thought of doing so, will die with one characteristic of hypocrisy in him.'' [Muslim]. Commentary: It is a different matter that one may not get a chance to take part in Jihad, but it would be a hypocritical attitude if one does not ever think that if an opportunity ever comes in his way, he will certainly go for Jihad in the way of Allah against the infidels. The reason to that is that, to stay back at home at the time of Jihad was a habit of the hypocrites. In the light of this, Imam Al-Qurtubi has stated the principle that if one is not capable of doing some virtuous deeds, he should then make a resolve that whenever he will be capable of it, he will do that deed, so that his intention takes the place of his act. He who neither performs a good deed nor aspires for it, has a hypocritical disposition. This is specially true of a Muslim who does not even aspire to take part in Jihad. Such a Muslim develops a resemblance with hypocrites. 1342. Jabir (May Allah be pleased with him) reported: We accompanied the Prophet (PBUH) in an expedition when he (PBUH) said, "Some people have remained behind us in Al-Madinah, and we never cross a valley but they are with us. They share the reward with us because they have been held back by valid excuse.'' In another narration the wordings are: "...by any genuine excuse.'' In another narration the wordings are: "They are your partners in reward.'' [Al-Bukhari]. Commentary: This Hadith has already been mentioned, and we learn from it that a person who does not have the energy to take part in Jihad, his sincere intention to spend his wealth in the way of Allah and to lay down his life for His sake is enough for him, because by virtue of his intention, he will share the reward of Jihad with the Mujahidun. 1343. Abu Musa (May Allah be pleased with him) reported: A bedouin came to the Prophet (PBUH) and said: "O Messenger of Allah! One man fights for booty, another fights to win fame, and the third fights for show off.'' Another narration is: "One fights for displaying his valour, another fights out of his family pride.'' Another narration is: "One fights out of rage.'' He asked: "Which of them is fighting in the Cause of Allah?'' The Messenger of Allah (PBUH) said, "The one who fights so that Word of Allah (Islam) be exalted, is the one who fights in the Cause of Allah.'' [Al-Bukhari and Muslim]. Commentary: We learn from this Hadith that one who fights for any worldly interest is not a Mujahid. Only he is a Mujahid who fights for the religion of Allah and to win His Pleasure alone. 1344. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "A detachment of soldiers, large or small, who fights in the way of Allah, gets its share of booty and returns safe and sound, receives in advance two-thirds of its reward (only one-third remaining to its credit will be received in the Hereafter). And a troop of soldiers, large or small, that returns disappointed and is afflicted by misery, will receive its full reward (in the Hereafter).'' [Muslim]. Commentary: This Hadith means that the Mujahidun who return safe and sound from the battlefield and get their share of booty are inferior in reward to those who are martyred or

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wounded in Jihad and do not get any share from the booty. We have a saying of the Companions of the Prophet (PBUH) that "Many of us passed away and were martyred in such a situation that they did not get in this world any share from their reward, but there are many others whose fruits have ripened and they are picking them.'' 1345. Abu Umamah (May Allah be pleased with him) reported: A man sought permission from the Messenger of Allah (PBUH) to travel in the land. He (PBUH) said to him, "Travel for my people

is Jihad in the Cause of Allah, glory be to Him.'' [Abu Dawud]. Commentary: This Hadith does not mean that touring the world is prohibited in Islam. What this Hadith really means is that when the situation calls for Jihad then the foremost priority of a Muslim should be Jihad. In such an event his passion for touring the world should yield to the spirit of Jihad against the infidels and then he must with his full force fight against the enemy. Tourism for the fun of it is disliked by Islam. However, if the purpose of touring the world is to witness the Signs of Allah, sad end of heretic communities, realities and secrets of the universe to gain knowledge of Allah's, creations, then touring is both praiseworthy and desirable, and this reason has been stressed in the Noble Qur'an at many places. 1346. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Prophet (PBUH) said, "The return from an expedition is an act as meritorious as fighting.'' [Abu Dawud]. Commentary: When a Mujahid returns from the battlefield, he gets reward at that also, because there he attends the duties which are devolved on him by his family. Moreover, after his return, he again starts full preparation for going to Jihad again, collects arms for this purpose and recuperates his energy. Thus, so far his intention and readiness are concerned, he is in a state of Jihad even when he is at home and he will be entitled to reward which is due on Jihad. 1347. As-Sa'ib bin Yazid (May Allah be pleased with him) reported: When the Prophet (PBUH) returned from the battle of Tabuk, people went out from Al-Madinah to meet him and I also met him with other children at Thaniyah-tul-Wada`. [Abu Dawud]. Commentary: There is justification for the reception of those who return from Jihad, but it should be without any formality and expense. The fashion now in vogue for reception on such occasions is that people are induced to make illumination, decoration, display fireworks, let off guns and other similar useless things, and national wealth is rashly spent on them. Such things are forbidden by Islam and also go against the interests of the nation and the country. Instead of wasting wealth on such useless things, it should be spent on things which are beneficial to the country and the nation. 1348. Abu Umamah (May Allah be pleased with him) reported: The Prophet (PBUH) said, "He who neither takes part in fighting nor equips a warrior nor looks after his (the warrior's) family, will be afflicted by severe calamities before the Day of Resurrection.'' [Abu Dawud]. Commentary: This Hadith means that one who neither takes part in Jihad nor provides arms to a Mujahid nor looks after the families of the Mujahidun during their absence, is guilty of crimes for which he is punished in this world by Allah. It is, therefore, the duty of the Muslim Ummah that it

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should in no way neglect the obligation of Jihad and all its requirements; otherwise it will suffer punishment in this world and in the next. Anas (May Allah be pleased with him) reported: The Prophet (PBUH) said, "Fight the polytheists with your wealth, lives and tongues.'' [Abu Dawud]. Commentary: This Hadith mentions three categories of Jihad, namely Jihad with wealth, Jihad with one's life and Jihad by speech. One should make Jihad as is warranted by the situation one is confronted with. That is, where a Muslim is required to sacrifice his life, he must sacrifice his life; where he is required to sacrifice his wealth, he should spend wealth; and where he is required to make Jihad by means of his speech, he should do it by speech. One should not hesitate to spend for the sake of Allah what is required by the situation. 1350. An-Nu`man bin Muqarrin (May Allah be pleased with him) reported: I was with the Messenger of Allah (PBUH) when I witnessed that if he did not begin fighting in the early part of the day, he would postpone fighting till the sun had declined, the blowing of the breeze had blown and the victory from Allah had come. [Abu Dawud and At-Tirmidhi]. Commentary: We learn from this Hadith that war should either be started early in the morning or in the afternoon when the sun begins to decline. The reason behind this is that a Muslim is fresh in the early morning while the enemy is generally careless. In the latter case, if war is started when sun begins to decline, every kind of movement becomes easy and the help from Allah also descends at that time. This is the significance of starting war at these times. 1351. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Do not wish for an encounter with the enemy. Pray to Allah to grant you safety; (but) when you encounter them, show patience.'' [Al-Bukhari and Muslim]. Commentary: This Hadith has already been mentioned. See Hadith No. 1325 and its commentary. 1352. Abu Hurairah and Jabir (May Allah be pleased with them) reported: The Prophet (PBUH) said, "War is deception.'' [Al-Bukhari and Muslim]. Commentary: "Khad`ah'' means deception, i.e., employing a strategy which causes misunderstanding to the enemy, and one's real intent does not become evident to them. This is permissible in Islam in the state of war. The Ahadith mentioned in this chapter make the importance of Jihad and the reason for so much stress on it abundantly clear. These also show how great a crime it is to ignore it. It is very unfortunate indeed that present-day Muslims are guilty of renouncing Jihad in every part of the world. May Allah help us to overcome this negligence. 1349.

Page 20 Chapter 235 Martyrdom without Fighting

1353. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The martyrs are of five kinds: One who dies of plague; one who dies of disease of his belly; the drowned; one who dies under the debris (of construction, etc.), and one who dies while fighting in the way of Allah.'' [Al-Bukhari and Muslim]. Commentary: The Hadith mentioned four categories of people, besides those who were slain on the battlefield, whom Allah will, by His Special Grace, give on the Day of Judgement an award similar to martyrs on condition that they are true believers and practising Muslims. In some other Ahadith, certain other persons have also been mentioned who will be given the status of martyrs by Allah. There is no contradiction in these Ahadith for the reason that first of all the Prophet (PBUH) was told about five categories of martyrs which were disclosed by him. Subsequently Almighty Allah added some more people to them which were also mentioned by him. The real Shaheed is one who voluntarily gives his life for the sake of Allah provided that he wholeheartedly fights on the battlefield. 1354. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Whom do you reckon to be martyr amongst you?'' The Companions replied: "The one who is killed in Allah's way.'' He said, "In that case, the martyrs among my people would be few.'' The Companions asked: "O Messenger of Allah! Then who are the martyrs?'' He replied, "He who is killed in the way of Allah is a martyr; he who dies naturally in the Cause of Allah is a martyr; he who dies of plague is a martyr; and he who dies of a belly disease is a martyr; and he who is drowned is a martyr.'' [Muslim]. This Hadith shows the care Allah has for this Ummah, which is the best Ummah of mankind. (Editor's Note) Commentary: "He who dies naturally in the Cause of Allah'', here signifies such a person who does not die because of his being killed in the war by sword, lance, bullet, etc., but meets the death on account of some other causes while going for Jihad such as falling from the horse, or who dies while defending his family or property, or defending other Muslims against attackers or robbers, etc. Such a person will also be a martyr. 1355. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (PBUH) said, "He who is killed while defending his property is a martyr.'' [Al-Bukhari and Muslim]. Commentary: The Hadith highlights the fact that whoever gets killed in an effort to protect his

property is a martyr. 1356. Sa`id bin Zaid bin `Amr bin Nufail (May Allah be pleased with him) reported, one of the ten Companions who were given the glad tidings of entering Jannah reported: I heard the Messenger of Allah (PBUH) saying: "He who dies while defending his property is a martyr; he who dies in defence of his own life is a martyr; and he who dies on defense of his faith is a martyr, he who dies in defence of his family is a martyr.'' [Abu Dawud and At-Tirmidhi].

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Commentary: Those ten Companions of the Prophet (PBUH) whom he gave the glad tidings of entering Jannah are known as "Al-Asharatul-Mubashsharuna bil-Jannah". They are Abu Bakr AsSiddiq, `Umar bin Al-Khattab, `Uthman bin `Affan, `Ali bin Abu Talib, Talhah bin Ubaidullah, Zubair bin Al-`Awwam, `Abdur-Rahman bin `Auf, Sa`d bin Abu Waqqas, Abu `Ubaidah bin AlJarrah and the narrator of this Hadith, i.e., Sa`id bin Zaid, may Allah be pleased with all of them. The Prophet (PBUH) also foretold that some other people will enter Jannah, but these ten people are called Al-Asharatul-Mubashsharuna bil-Jannah for the reason that the prophecy about these ten people was made at one time, in a single Hadith. This Hadith includes the names of some other people also who will be given the reward of martyrdom. 1357. Abu Hurairah (May Allah be pleased with him) reported: A man came to the Messenger of Allah (PBUH) and asked, "O Messenger of Allah! What shall I do if someone comes to me with the intention of taking away my property?'' He replied, "Do not hand over it to him.'' The man asked, "What shall I do if he fights me?'' The Messenger of Allah (PBUH) said, "Then fight him.'' "What will be my position in the Hereafter if he has killed me?'' The Messenger of Allah (PBUH) replied, "In that case you are a martyr.'' The man asked: "What if I killed him?'' The Messenger of Allah (PBUH) replied, "He will be in the Hell-fire.'' [Muslim]. Commentary: We learn from this Hadith that in the course of struggling to protect one's life and property, it is quite fair to kill a dacoit, robber or plunderer. Such a killing is not deemed a sin. In case he is a Muslim, he will go to Jannah after suffering the punishment of his attacking a Muslim. But if he regards the act of attacking Muslims and encroaching upon their property lawful, he will be in Hell forever. It should be borne in mind that if a person dies while struggling to protect his life and property, he will be granted the status of a martyr, with the difference that a martyr of this kind will be given bath and funeral prayer because he is a martyr by Divine order not by his own will and desire. He who is martyred in Jihad at the battlefield is exempted from bath and the funeral prayer.

Page 22 Chapter 236 The Merit of Emancipation of Slaves

Allah, the Exalted, says: "But he has not attempted to pass on the path that is steep (i.e., the path which will lead to goodness and success). And what will make you know the path that is steep? (It is) freeing a neck (slave).'' (90:11-13) 1358. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who sets free a Muslim slave, Allah will deliver from the fire of Hell every limb of his body in return for every limb of the slave's body, even his private parts.'' [Al-Bukhari and Muslim]. Commentary: It was the result of such instructions that the Companions of the Prophet (PBUH) did their best for the liberation of slaves. Abu Bakr As-Siddiq (May Allah be pleased with him) bought many slaves and set them free. `Abdur-Rahman bin `Auf released as many as thirty thousand slaves. `Abdullah bin `Umar liberated more than a thousand of them. It is stated that some Companions of the Prophet (PBUH) released eight thousand slaves within one day. May Allah be pleased with all of them. (Ibn `Allan and Nuzhat Al-Muttaqin). 1359. Abu Dharr (May Allah be pleased with him) reported: I asked the Messenger of Allah (PBUH), "Which deed is most excellent?'' He replied, "Faith in Allah and Jihad in His path.'' I then asked, "Which slaves are most excellent (to set free)?'' He replied, "Those who are held in high esteem by their people and whose value is higher.'' [Al-Bukhari and Muslim]. Commentary: It is evident that a slave who is more valuable in the eyes of his master will be difficult to part with, whether he is purchased to set free or liberated on one's own accord. Hence, it will be more meritorious to free such a slave than ordinary ones. This conduct furnishes the principle that the reward of sacrificing something for Allah goes with its quality. The more precious the thing sacrificed, the greater its reward will be. The Qur'an expressly states: "By no means shall you attain Al-Birr - piety, righteousness - here it means Allah's reward, i.e., Jannah), unless you spend (in Allah's Cause) of that which you love.'' (3:92). The institution of slavery is now finished, but its other forms do exist, i.e., debtor, guarantor, prisoners, etc. To liberate these from their burden is a meritorious act, and all these forms are covered by the Quranic phrase "freeing a neck'' (slave, etc.).

Page 23 Chapter 238 The Merit of the Dutiful Slave

1362. Ibn `Umar (May Allah be pleased with them) reported: I heard the Messenger of Allah (PBUH) saying, "When a slave is sincere to his master and worships Allah well, He will have a double reward.'' [Al-Bukhari and Muslim]. Commentary: Looking to the welfare of the master mean that the slave serves his master honestly and takes good care of his possessions. Worship of Allah here means obedience of Islamic injunctions and obligations. A slave who is loyal to his master and adheres to religious injunctions stands to earn a double reward. 1363. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The faithful and diligent slave will have a double reward.'' (Abu Hurairah added:) By Him in Whose Hand the soul of Abu Hurairah is! but for Jihad in the Cause of Allah, and Hajj and kindness to my mother, I would have preferred to die as a slave. [Al-Bukhari and Muslim]. Commentary: "Muslih'' translated here as "faithful'' is that slave who is a well-wisher of his master and a devout worshipper of Allah. When a person is a slave he can neither take part in Jihad on his own nor perform Hajj nor serve his parents because he is bound by the will of his master. What Abu Hurairah has stated here is that had it not been of the excellence of Jihad, Hajj and righteousness to the parents, he would have liked to be a slave because then he would have got double reward promised by the Prophet (PBUH). 1364. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A slave who worships his Rubb (Allah) well and discharges efficiently and faithfully the duties which are assigned to him by his master, will have a double reward.'' [Al-Bukhari]. Commentary: In this Hadith the services of the master, his obedience and loyalty are subject to the condition that in all these matters the slave does not go against the Divine injunctions. That is, he obeys only such orders of his master which do not incur the disobedience of Allah because in that case obedience of anyone is forbidden. In fact, the disobedience of unlawful orders is essential. 1365. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "Three kinds of people will have a double reward: A man from the People of the Book who believes in his Prophet and (also) believes in Muhammad; a slave who discharges properly the duties towards Allah and towards his master; and a man who possesses a slave-girl and teaches her manners, educates her well, and frees her and then marries her.'' [Al-Bukhari and Muslim]. Commentary: 1. Ahlul-Kitab means the people of the Scriptures, that is the Jews and the Christians. This Hadith has an inducement for them that if they embrace Islam, they will be entitled to a double reward.

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2. Similarly, a sincere and well-wishing slave will also be entitled to a double reward because, on the one side, he obeys his master and bears all the trouble that is involved in his obedience, and on the other side, he also does justice to the worship of Allah. 3. Muslims have been enjoined to impart proper education and training to their slaves, especially their slave-girls. In the latter case, they have been advised to liberate and marry them with all the essentials of marriage. That is, they should be given a dower and all other rights to which wives

are entitled. There is a double reward for all these types of people.

Chapter 239 The Excellence of Worship in the time of Tribulations

1366. Ma`qil bin Yasar (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "The reward of worship performed at a time of trials is equal in reward to an emigration to me.'' [Muslim]. Commentary: When turmoil is rampant and society is plagued with evils, the worship and obedience of Allah becomes very difficult. The reason being that in such a situation evils are widespread and therefore everyone easily inclines to them. In such circumstances, worship of Allah and compliance of His Orders are merits of great eminence and their reward have been likened to the reward of going for Hijrah (Emigration) to Al-Madinah at that time when this migration was Wajib (obligatory). Emigration was at that time obligatory and to bid farewell to home, property, business and homeland was sacrifice of the highest order. But this sacrifice was worth its reward. A similar reward is promised to those who will be obedient to Allah and worship Him in an age of mischief. A believer should avoid taking part in turmoil and occupy himself worshipping Allah instead. (Editor's Note) Chapter 240 Excellence of Fair Bargaining and Matters Relation to it Allah, the Exalted, says: "And whatever you do of good deeds, truly, Allah knows it well.'' (2:215) "And O my people! Give full measure and weight in justice and reduce not the things that are due to the people.'' (11:85) "Woe to Al-Mutaffifun (those who give less in measure and weight). Those who, when they have to receive by measure from men, demand full measure. And when they have to give by measure or weight to (other) men, give less than due. Do they not think that they will be resurrected (for reckoning). On a Great Day? The Day when (all) mankind will stand before the Rubb of the `Alamin (mankind, jinn and all that exists)?'' (83:1-6) 1367. Abu Hurairah (May Allah be pleased with him) reported: A man demanded of the Prophet (PBUH) for repayment of a loan and was harsh to him. His Companions were about to attack him, but he (PBUH) said, "Leave him, as the creditor is entitled to make a demand. Give him a camel of the same age as the camel that is due to him.'' They said: "We find a better camel senior to it in age.'' He (PBUH) said, "Then buy it and give it to him; verily the best of you is the one who is the

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best in discharging his obligations (repayment of loans).'' [Al-Bukhari and Muslim]. Commentary: 1. It is stated that the lender was Zaid bin Shu`bah Al-Kinani who had not yet embraced Islam and that accounts for his not showing due regard to the Prophet (PBUH), and for his being stern in his demand. The Prophet (PBUH) advised his Companions that it is well for the affluent to demand his loan in a polite manner; but if someone does not show politeness in it, his rudeness should be ignored because he who has a rightful claim, can tend to anger although he should not cross the limits laid down by Shari`ah in this respect. 2. At the time of repayment of loan, it is Mustahabb (desirable) for the debtor to pay with his own pleasure something more than due to the lender; but if the lender demands more, this extra money will be deemed interest Riba (or usury) which is neither lawful to receive nor to pay. 1368. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "May Allah show mercy to a man who adopts a kind attitude when he sells, buys and demands for the repayment of loans.'' [Al-Bukhari]. Commentary: "Adopts a kind attitude when he sells, buys, and demands for the repayment of loans'' means that the buyer purchases in such a manner that the seller does not suffer any loss, and the seller sells his goods in such a way that the buyer does not feel any irritation. This also means that he feels so liberal that if the buyer wants to return what he has purchased he should accept it. Another meaning of this is that while making a purchase the customer pays more than the due price and the seller gives more goods than are due against the price that he receives. Moreover, if one has to get his claim from someone, he should do it in a polite manner. In no case should one cross the limits of civility. If the debtor is poor, he should be given more time for the repayment of his debt, or the loan should be remitted, as it will be in accordance with the Qur'anic instruction that "If you remit by way of charity, that is better for you.'' (2:280) 1369. Abu Qatadah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who likes Allah to deliver him from the calamities of the Day of Resurrection, let him either give respite to a debtor or grant him remission (of loans) in straitened circumstances.'' [Muslim]. Commentary: One meaning of the word "Falyunaffis'' is to defer demanding payment of the amount from the one who may be in straitened circumstances, until such a time when he has sufficient means to pay his debts. Another meaning is to relieve the debtor of the trouble he is in by giving him some money so that he can settle his debt with it. Such sympathetic attitude will save that person from the tensions of the Day of Judgement when everyone will be tense with worries and anxieties. 1370. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "There was a person who used to loan money to the people and he used to say to his servant: `When an insolvent person comes to you, show him leniency so that Allah may forbear our faults.' So when he met Allah (i.e., when he died), Allah forgave him.'' [Al-Bukhari and Muslim]. Commentary: "Show him leniency'' implies three things in the present context - polite dealing, extension in the period of payment and remittance of debt. All these qualities are desirable and praiseworthy in Shari`ah. The incident reported in this Hadith relates to some person of a

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community of the ancient times, but it is such an illustrious example that it was liked by the Prophet (PBUH) because he recommended it to his followers through his advice and practice. This action is certainly a means of winning the Pleasure of Allah as well. 1371. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A person from amongst the people who lived before you was called to account by Allah on the Day of Resurrection. No good deeds were found in his credit except that he being a rich man had (financial) dealings with people and had commanded his servants to show leniency to those who were in straitened circumstances. Upon this Allah, the Exalted, and Majestic said: `I am more entitled to this attribute, so waive (his faults).''' [Muslim]. Commentary: "Was called to account by Allah on the Day of Resurrection'' is in the nature of a news of the Day of Judgement which was revealed to the Prophet (PBUH) and which he quoted as an illustration. What it signifies is that on the Day of Resurrection, Almighty Allah will deal with such people generously and forgive their sins because forgiveness depends on the quality of actions done by a person in this world. 1372. Hudhaifah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "A slave of Allah whom He had endowed with wealth, will be brought before Him. Allah will ask him: `What did you do in the world?' (They cannot conceal anything from Allah.) He will say: `O my Rubb, You endowed me with Your wealth; I used to enter into transactions with people and it was my nature to be lenient to the insolvent ones. I used to give respite to those who were in straitened circumstances.' Whereupon Allah will say: `I am more entitled than you to do this. So forgive my slave'.'' `Uqbah bin `Amir and Abu Mas`ud Al-Ansari (May Allah be pleased with them) said, "Thus we heard it from the Messenger of Allah (PBUH).'' [Muslim]. 1373. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (PBUH) said, "He who gives respite to someone who is in straitened circumstances, or grants him remission, Allah will shelter him in the shade of His Throne, on the Day of Resurrection, when there will be no shade except its shade.'' [At-Tirmidhi]. Commentary: On the Day of Resurrection, the sun will come very close to people's heads who will then be badly sweating to the extent that sweat will reach up to their ankles, or knees or shoulders; some will be totally overwhelmed with their sweat (depending on their sins). Those people who will have the privilege of getting in the shade of the Throne will be then very lucky indeed. Among such lucky people, there will be a person who used not only to give loans to the

poor and the needy but also gave them convenience in the payment of their debts or would forgive a part of the loan or all of it. This Hadith has food for thought for the affluent. Nowadays people usually lend money to people of their own status and do not like to give loan to the poor because they think that it is difficult to recover from them. As far as remitting a loan is concerned, we have totally forgotten this precept. In any case, to refuse loan to a poor, when a person is in a position to lend money to him, is hateful. To lend money to a needy and then to show him leniency in its payment or to remit it altogether is a praiseworthy act, the best reward for which will be given to him on the Day of Resurrection. May Allah enable us to be generous to the poor on this account.

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Jabir (May Allah be pleased with him) reported: The Prophet (PBUH) purchased a camel from me and weighed more than its price. [Al-Bukhari and Muslim]. Commentary: In the era of the Prophet (PBUH), and for a long time afterwards, all business transactions were made by means of dirham and dinar - the former was a gold coin while the latter was a silver one. The price of the camel which was settled in gold or silver was paid by the Prophet (PBUH) in weight, and he paid it in excess of the agreed amount. 1375. Abu Safwan Suwaid bin Qais (May Allah be pleased with him) reported: Makhramah Al`Abdi and I procured some drapery from Hajar and brought them to Makkah. The Prophet (PBUH) came and bargained with us for some trousers and we sold them to him. We had a person who weighed the cloth in order to fix the price. The Prophet (PBUH) said to him, "Weigh and add a little to it.'' [Abu Dawud and At-Tirmidhi]. Commentary: This Hadith highlights the desirability on part of the customer of paying in excess of the agreed price. The seller is induced to give more than the agreed (quality/weight/number of goods etc.) against the settled price. This is a step ahead of justice - that is Ihsan, which has very salutary effects on society. On the contrary, if people are in the habit of encroaching up others' rights, it will doubtless create jealousy and enmity, which are ruinous to the society. 1374.

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