Posts Tagged ‘muslims’

“O ye who believe! take not the Jews and the Christians for your friends/awliya: 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.” (5:51)The Arabic word used here is awliya which is mistakenly translated to mean friends. The singular form of awliya is wali and the concept is walaah. As we see in the following verses, the word “wali” is used plenty of times in various verses, all that demonstrate that the word “wali” does not mean friendship, but protector/guardian.

“Allah is the Protector/Wali of those who believe. He takes them out from the depths of darkness to light…” (2: 257)

“And whosoever is killed unjustly, We have granted his next kin “wali” the authority to seek judgment or punishment in this case…” (17:33)

Therefore, a more accurate translation of 5:51 would be the following:

“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.”

In fact, the whole idea of Muslims being instructed to not befriend Christians and Judaists is incongruous with the various verses of the Qur’an that instruct Muslims to not discriminate against people on any basis, to be kind to them all, and just:

“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.” (5:8)


“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.” (60:8-9)


“O mankind! We created you from a single pair of a male and a female, and made you into nations and tribes, that ye may know each other not that ye may despise each other. Verily the most honoured of you in the sight of Allah is he who is the most righteous of you. And Allah has full knowledge and is well acquainted with all things.” (49:13)

Additionally, 5:51 does not make a reference to ALL Christians and Jews, just those who were at war with Muslims, such as the Roman Christians and some of the Jews of Medina, which is supported here:

“O ye who believe! Take not my enemies and yours as protectors/awliya,- 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/almaratha, holding secret converse of love and friendship/almaratha 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.” (60:1)

So this chapter forbids taking those as protectors who have driven the Prophet or Muslims out of their homes and who betray and attack Muslims as soon as opportunity presents itself.

Read Full Post »

The Quran is clear in allowing adoption. The only stipulation is that we are advised to retain the child’s true identity by what we name them as this is seen as more just and honest:

…Nor did He make your adopted children to be your sons. Such is what you claim with your mouths, but God speaks the truth, and He guides to the path.
Name them by retaining their fathers names. That is more just with God. But if you do not know their fathers, then, name them as your brethren in the obligation and your friends. There is no sin upon you if you make a mistake in this respect; but you will be responsible for what your hearts deliberately intend. God is Forgiver, Merciful. [33:4-5]

However, that is not to say they should be treated any differently in terms of affection and care, on the contrary, they are to be considered as one of our own:

…and they ask you regarding the orphans, say: “To fix their situation is best, and if you are to care for them, then they are your fellows.”… [2:220]

Read Full Post »

Background: An honour killing is when a family member is murdered by one or more fellow family members, when they believe the victim to have brought dishonour upon the family. The victims are usually female but can also be male.

The Quran has a very high regard for a person’s life and only accepts the taking of a life in very limited circumstances:

It is because of this that We have decreed for the Children of Israel: “Anyone who kills a person who has not committed murder, or who has not committed corruption in the land; then it is as if he has killed all of mankind! And whoever spares a life, then it is as if he has given life to all the people.”… [5:32]

…and do not kill the soul which God has forbidden, except in justice… [6:151]

And whoever kills a believer intentionally, then his reward shall be Hell, eternally abiding therein, and God will be angry with him, and curse him, and for him is prepared a great retribution. [4:93]

It should be noted that nowhere in The Quran is a person allowed to take the law into their own hands and act as judge, jury and executioner. “Justice” here refers to a court of law. Also, the only acts punishable by death in The Quran are for murder and causing corruption in the land (i.e. done on a large scale), as shown above.

Sometimes an honour killing is carried out due to sex out with marriage, but the punishment for this in The Quran is not death [see 24:2].

The recurring theme of equivalence in The Quran must be taken into account when deciding upon the punishment for any crime:

And those who, when gross injustice befalls them, they seek justice. The recompense for a crime shall be its equivalence, but whoever forgives and makes right, then his reward is upon God. He does not like the wrongdoers. [42:39-40]

Thus, the equivalent punishment for having one’s honour or family honour compromised can never be murder.


Read Full Post »

“Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Qur’an: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme.”  (9:111)

This verse again, is applicable to the Muslims during the time of the Prophet, who were too terrified to participate in any battles against non-believers, in context of self-defence, because the nonbelievers out numbered them.  Thus, God is making it clear to these foolish cowards that fighting for freedom of religion is more important than their fear of numbers.

“And there were, among the desert Arabs (also), men who made excuses and came to claim exemption; and those who were false to Allah and His Messenger (merely) sat inactive. Soon will a grievous penalty seize the Unbelievers among them.”  (9:90)

You need to understand that chapter nine is all about the battles between believers and disbelievers.  The following verses demonstrated under what condition Muslims would be required to fight in cause of Allah:

”Will ye not fight people who violated their oaths, plotted to expel the Messenger, and took the aggressive by being the first (to assault) you? Do ye fear them? Nay, it is Allah Whom ye should more justly fear, if ye believe!”  (9:13)

Notice the underlined phrase, ” WILL YOU NOT FIGHT” that fits perfectly with the verses that are found all throughout chapter nine, where God constantly asks Muslims, will you not fight in My cause?  

There’s also the misunderstanding of 9:123:

“O ye who believe! fight the unbelievers who gird you about, and let them find firmness in you: and know that Allah is with those who fear Him.”Verse 123 is interesting.  Check the verses that immediately follow suit:

“Whenever there cometh down a sura, some of them say: “Which of you has had His faith increased by it?” Yea, those who believe,- their faith is increased and they do rejoice. ” (9:124)
The word “fight” in verse 123 should be interperted to mean ‘resist the nonbelievers skepticism in the signs of God’.  For the verses following it immediately jump to believers’ faith strengthening at the sight of a new revelation, whereas the nonbelievers lose even more faith.  Also, in verse 123, “fight” is followed by “let them find firmness in you.”  This makes perfect sense fitted into context of resisting the notion of nonbelievers, to show them that their voiced opinions about verses not being divine have zero effect on their faith.

“But those in whose hearts is a disease,- it will add doubt to their doubt, and they will die in a state of Unbelief. ” (9:125)

In a nutshell, chapter nine spelled out the circumstances that would lead believers to fight nonbelievers  (self-defence).  It then addressed why believers were outnumbered to nonbelievers, and provided the solution, by including several examples of battles where believers were outnumbered, but won, nonetheless, as motivation.  Finally, chapter nine concludes by instructing believers to hold strength and faith in God’s revelations, regardless of the skepticism nonbelievers voiced.

Read Full Post »

“Let those fight in the cause of Allah Who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah,- whether he is slain or gets victory – Soon shall We give him a reward of great (value). (4:74)

Seems harsh standing on its own. However, read the continuation of this verse, please:

“Why should you not fight in the cause of GOD when weak men, women, and children are imploring: “Our Lord, deliver us from this community whose people are oppressive, and be You our Lord and Master.” (4:75)

This denotes that believers are to fight those who bring about oppression to me for the mere sake of believing in the Qur’an. What kind of oppression? That’s covered in 2:217, where believers are instructed to fight nonbelievers for they have oppressed them:

“Fighting therein is a grave offence; but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members.” Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can.

As you can see here, the magnitude of oppression believers suffered from the nonbelievers was one based on religious dsicrimination.  Nonbelievers would drive believers out of Mosques and fight them for merely being believers! God allows fighting for believers to overthrow such cruel people from applying such disgusting methods onto them.

Additionally, 3:195 covers the oppression believers had to endure from nonbelievers:

“… So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed…”

Read Full Post »

“ And if ye are slain, or die, in the way of Allah, forgiveness and mercy from Allah are far better than all they could amass. (3:157)  

The verse previous to it says this:

“Lo! those of you who turned back on the day when the two hosts met, Satan alone it was who caused them to backslide, because of some of that which they have earned. Now Allah hath forgiven them. Lo! Allah is Forgiving, Clement. (3:155)

This gives us the idea that this verse is in perspective of a war, between believers and nonbelievers.

“There has already been for you a Sign in the two armies that met in combat: One was fighting in the cause of Allah, the other resisting Allah; these saw with their own eyes Twice their number. But Allah doth support with His aid whom He pleaseth. In this is a warning for such as have eyes to see.”(3:13)

That verse shows that the chapter’s main discussion that pertains to fighting is in context of those “believers” who refused to obey the Messenger, who instructed fighting the unbelievers in times of war, following oppression. Thus, you notice that chapter three mainly focuses on God bringing examples of a battle that took place between believers and nonbelievers, where believers were outnumbered by nonbelievers, but still trumped. An example is provided here:

“Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah; thus May ye show your gratitude. (3:123)

“Yea, – if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught.” (3:125)

Again, near the end of the chapter, God mentions battle of Badr:

“And what befell you on the day when the two armies met at Ohud was with Allah’s knowledge, and that He might know the believers.(3:166)

This explains that Battle of Badr was one of self-defence:

“And that He might know the hypocrites; and it was said to them: Come, fight in Allah’s way to defend yourselves. They said: If we knew fighting, we would certainly have followed you. They were on that day much nearer to unbelief than to belief. They say with their mouths what is not in their hearts, and Allah best knows what they conceal. (3:167)

This verse is making no reference to Battle of Badr but of battles that believers would be instructed to fight in:

“So their Lord accepted their prayer: That I will not waste the work of a worker among you, whether male or female, the one of you being from the other; they, therefore, who fled and were turned out of their homes and persecuted in My way and who fought and were slain, I will most certainly cover their evil deeds, and I will most certainly make them enter gardens beneath which rivers flow; a reward from Allah, and with Allah is yet better reward. (3:195)

To understand 3:157, you would then need to understand why God continuously goes into listing examples of the Battle of Badr:

“Allah would explain to you and guide you by the examples of those who were before you, and would turn to you in mercy. Allah is Knower, Wise.” (4:26)

God guides Muslims by example of those who were in similar situations to themselves. Therefore, for God to use Battle of Badr to convince Muslims to fight nonbelievers in war, He’d be drawing comparison between two similar conditions. By process of reason, we will understand that Muslims are then not instructed to wage war against nonbelievers for merely being nonbelievers, but because they have been rigorously oppressing believers. Thus God urges Muslims to take a stand against these nonbelievers for they will not cease their offenses until believers stand up for themselves, even if believers are outnumbered by nonbelievers.

Read Full Post »