In answer to the video "10 Reasons to Reject Islam"
One might ask, why would it be allowed to marry more than one with the condition to deal equitably with all wives when the Quran itself states in 4:129 that such condition cannot be fulfilled even if one sincerely tries?
The fact is the two verses together 4:3,129 are addressing that conditional clause of equity towards wives from two perspectives to create mutual understanding from all parties involved:
- the perspective of the women, by saying in 4:3 that they have the right to equitable treatement and the man must be aware of that right regardless of his will to care for the orphans
- the perspective of the man, by saying in 4:129 that he will not be able to be perfectly just with all wives no matter how hard he sincerely tries. The women should be aware of the husband's sincere will to be just between them even he fails. They should keep in mind that the true objective of such unions is caring for the orphans. Allah is this way absolving the husband's shortcomings who is sincerely trying to be just with his wives for the sake of orphans and at the same time creating an understanding from the part of the wives, again for the sake of orphans. Although the verse absolves the husband from shortcomings, and the wives implicitly asked to be understanding, the husband then is explicitly warned he may not abuse of that forbearance to the point of injuring emotionally the wife he is less inclined to
"but be not disinclined (from one) with total disinclination, so that you leave her as it were in suspense".
This shows that the conditional clause of equity between wives in 4:3 covers the obvious and basic rights, not the shortcomings of a man sincerely trying to make a complex union work for the sake of orphans. From the point of view of the woman who fears she might be disdained, left aside, then there is the option of finding an arrangement, with one party compromising on its position so as to maintain the marriage ties 4:128. If none are willing to compromise then a divorce procedure is initiated.
In answer to the video "10 Reasons to Reject Islam"
Yateem, (plur. yatama) is derived from Y-T-M meaning alone. It is used for a child who lost one or both parents, or for a widow.
The verse answers the guardian's fear with a solution; marrying up to four women, not any, but specific ones preceded by the definite article "..marry from THE women...". Which specific women are best suited to share that burden of responsibility? The mother of the orphan first and foremost. By taking them in his household, the husband is bound to provide for them as he would do with a regular wife and children, as well as giving them increased advantages, which includes, possible inheritence in case the adoptive father dies and leaves a will for them, in addition to what must be given to the orphan even if there is no will 4:8.
The mother of the orphan could also use her dower for the orphan's wellbeing, if she wishes. Marrying the mother of an orphan taken under care, may also fill the emotional gap of a child with no father. Marrying these widows, or taking another woman or maiden (whose job included raising the chidlren of a household) in case the orphan's mother is dead with the purpose of caring for one's orphan, solves the conditional clause of fear not to "act equitably towards orphans". T
he difficult responsibility of sustaining the orphan physically and emotionnaly, protecting his/her rights, wealth and property is this way shared by both parents. Something to keep in mind is that Muslims are urged and obligated, per the divine law, to help the weak in society, including widows and orphans. Marriage isnt and never was a precondition to get the needed help. The verse is addressing a group among those that already have orphans under their wing, those who fear for the slightest inadvertent injustice towards them. These highly pious guardians are given a solution, in the form of a recommendation to help solve that fear. One can always involve himself further in a charitable endeavor and this can be argued to be amongst the most advanced manners of doing so.
Another thing to keep in mind while trying to understand the verse, simply is the context. 4:3 is speaking of orphans in general, not gender specific, and is a continuation of
4:2"And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime".
Therefore the next verse must be at least talking about the same orphans, whom one fears not to act fairly towards and the solution to that problem is given in the same verse
"marry such women as seem good to you, two and three and four".
The whole passage until v6 is speaking of orphaned children and how the trustee is to manage their lives and property the best possible way. Should these instructions not be enough to satisfy a believer's fear of not being fair towards orphans under his care, then as proposed in 4:3 one may marry women who would share the burden of responsibility, these women being first and foremost the widowed mothers of these orphans.
In the verse 4:3, orphans is in the plural, that is because a Muslim guardian could take multiple orphans under his care, especially during times of war as in the context of revelation, or any other situation where the number of men is largely reduced. The Quran has stated that the limitation of this permission is left to a maximum of four women because
"this is more proper, that you may not deviate from the right course".
A person may come under the impression that he can marry however many of these women he wants, in order to take care of orphans, but the Quran states that the very purpose of the injunction can be compromised the more woman that are married. Quantity isnt always the best, and people need to take into account their own abilities when trying to help other people.
Another important statement in the verse, in connection to determining the number of wives, is the phrase
"Ma Taba Lakum".
TABA is related to goodness, rather than liking. So the guardian's decision cannot be dictated by mere desire/liking, but for what brings more goodness to the person and what brings more goodness is what brings the person closer to God, in this case, reinforcing the idea that the wife must be most suited in securing the orphan's rights, and this primarily means the orphan's mother. Because of these very reasons, that they were marriages with a moral reason, more so compatibility or personal liking, it often led to situations where the husband would leave this new wife in a state as if she wasnt necessarily wanted.
The Quran warns the man not to do this a little later on in 4:127. He must do his best to give her rights, material, physical, emotional, as a married woman. All married women deserve such rights, not only mothers of orphans, as stated earlier in the sura. 4:127 reminds the men of these things, while refocusing them on equity towards the orphans of those very women, so as to restress the sensitivity of the issue
"And they ask you a decision about women. Say: Allah makes known to you His decision concerning them AND that which is recited to you in the Book concerning yatama annisa'/the orphans of "the women whom you do not give what is appointed for them while you desire to marry them",
and concerning the weak among children, and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it".
It isnt because he has done her a favor by improving her socio-economical situation, that the guardian is to forgo the marital rights of the orphans' mother. It is a marriage contract like with any other woman and her subsequent treatment must be just and fair like with a regular wife. And if the situation results in injustice to another party, then it should not be resorted to
"but if you fear that you will not do justice between them, then marry only one or what your right hands possess; this is closer that you be just".
In answer to the video "10 Reasons to Reject Islam"
Contrary to Islamophobic rant and media, there is no such thing as "Islamic law" insofar as there exists list of rules that are fixed and immutable. Even among issues on which there is temporary ijma'/consensus the classical hanbali and shafi'i jurists reject the notion that the doors of ijtihad are closed. The hanafi jurists practiced ijtihad to resolve legal issues in the Ottoman era. In more recent times, even the most prominent advocate of salafism (return to the pristine origins of Islam), who is none other than Muhammad ibn abd al Wahhab, was a staunch anti-taqleed (imitation of previous scholars), advocating the return to the Quran and hadith rather than relying on a centuries long inherited corpus of laws from medieval times.
The Quran is not Deuteronomy or Leviticus and their fixed, eternal immutable laws that will be reinstated at the end of times.
As a side note this negates the Christian notion of 10 "comandements" open to interpretation. Jesus doesnt even quote from those "comandements" when asked which is the most important. The reason for that is that these 10 things arent even laws but classifications which the 613 immutable laws fall under.
The Quran therefore explicitly addresses only a handful of principle issues, leaving the rest to the Prophetic Sunna. These are the transmitted Oral records of the teachings, deeds and sayings, silent permissions or disapprovals of the prophet, as well as various reports of his companions and household. That prophetic sunna itself is largely concerned with matters of worship and the basic foundation of social, human justice.
That is why the biggest part of the Sacred Law is the result of a jurist' own independent mental deductions, which is called in Islamic law, ijtihad. If one looks at the compilations of the Traditions, the chapters concerning ritual worship are far longer than those on social transactions. The reason is that acts of ritual worship are independent of changes throughout time. In contrast, social transactions require explanation according to the changes in circumstances and eras. Binding people with fixed and uniform rules would be harsh and inconvenient.
There is thus very little room for analogical reasoning in matters of ritual worship, while in social transactions it operates on a very wide scale. In the Quran too, the commands regarding transactions are mostly framed in general and universal terms. Malik ibn Anas, the author of the Muwatta', rejected a suggestion by the Abbasid caliph Abu Jaafar al-Mansur to enforce his juristic doctrines as the law of the land. The caliph said
“I have decided to copy your book, send one copy of it to each of the regions of the caliphate, and order [the people] to abide by it and not leave it to anything else”. Malik replied “O leader of the faithful, do not do so, for people have already learnt certain views and known certain traditions, and the inhabitants of each region have adhered to one or the other of the different opinions of the Companions of God’s Apostle and others according to which their religious practice has been shaped. Preventing them from that will be hard, so leave people to their practice and to what they have chosen for themselves".
It is to be noted that following the prophet, the successive leaders of the Muslim nation that came after the 4 caliphs (AbuBakr-Umar-Uthman-Ali) progressively carried on political roles rather than religious. This became the field of the ulama'. The result of the aforementioned pragmatism is that very few laws are set in stone, leading to much diversity in legal Muslim opinion. Therefore, a clear distinction should be made between the jurists’ rulings based on Islamic sources and the rulings based on their personal opinions. Muslim jurists have always developed different rulings based on their interpretations and contextualization of the texts compared with the ever changing contexts that have surrounded them.
This is the wisdom of the final revelation, leaving many matters open to interpretation to allow flexibility in matters that may be contingent on circumstances and human experiences as Islam crosses various civilizations, generations, and eras. One of the seven renowned jurists of Madinah, Imam al-Qasim b. Muhammad. Abi Bakr (d.107H) stated,
“The differences amongst the companions of the Prophet Muhammad are a mercy for the servants of God”.
A person once informed the great jurist Imam Ahmad ibn Hanbal (d.241H) that a book had been written called “The Book of Differences”, and he responded that it should instead have been called “The Book of Flexibility”. The prophet himself encouraged this kind of analogical reasoning in social matters. When he was about to send Muadh ibn Jabal to Yemen, he asked
“How will you judge when the occasion of deciding a case arises?” He replied: “I shall judge in accordance with God’s Book.” He asked: “[What will you do] if you do not find any guidance in God’s Book?” He replied: “[I shall act] in accordance with the Sunnah of God’s Apostle”. He asked: “[What will you do] if you do not find any guidance in the Sunnah of the Apostle of God and in God’s Book?” He replied: “I shall do my best to form an opinion and I shall spare no effort.” The Apostle of God then patted him on the chest and said: “Praise be to God, Who has helped the messenger of the Apostle of God to find something which pleases the Apostle of God”.
Many religious commands within the Quran are thus ambiguously framed, as a mercy and leniency. Believers are encouraged to leave them as they are instead of seeking a firm and definite interpretations 5:101-2.
This principle allows jurists to define according to their own time, space and circumstances what constitutes offenses like fasad fil ard. Whatever the conclusion be, it must be in accordance with the principles of morality and wisdom laid down in the Book. In 5:33-4 for instance, the type of crime spoken of isnt a one time offence with limited impact on the society but a steady and repeated evil, without any sign of abating, with far reaching consequences and that destabilize the society as a whole. The passage's historical background is that of a group of people who came to Medina, they ate, rested and later in the day robbed and butchered an innocent shepherd to pieces. These criminals then cut the limbs, decapitated the shepherd(s), gouged their eyes out. After they fled, they also went on to rape women.
Secular societies have hundreds of changing, evolving laws enacted throughout the centuries by groups holding completely different worldviews. And although the Sharia law, and even the many Mosaic laws, has much less number of laws, life in a secular environment seems freer and more agreeable. This is due to Sharia not seeking to conform to the changing human whims, and their base desires. The secular system on the other hand is permissive in the essential aspects of the individual, including, sexuality, gender interaction or spirituality, which is very appealing.
In answer to the video "10 Reasons to Reject Islam"
4:3"And if you fear that you cannot act equitably towards orphans, then marry from the women that seem good to you, two and three and four; but if you fear that you will not do justice between them, then marry only one or what your right hands possess; this is closer that you be just".
Contrary to popular opinion, the verse is not addressing the issue of polygamy in a general sense, a pre-existing practice, but that of polygamy in a narrowed down context, that of safeguarding the orphans' rights. The reason the Quran only speaks of and limits polygamy in that context, is because these types of relationships hardly if ever run smoothly and therefore should be reserved for the achievement of higher objectives.
It is clear from the opening statement, positing the situation of one with orphans under care, fearing for the just management of their rights
4:3"And IF you fear that you cannot act equitably towards orphans, THEN marry..."
The verse is therefore silent on polygamy in a general sense, neither allowing nor forbidding it, but by only mentioning one case to which it applies, clearly hints to the preferred way to apply the practice, moralizing it, laying down the basis for the intricate perspective that must be considered if a man wishes to marry more than one woman. However it is to be noted, this doesnt mean that polygamy outside the context of caring for orphans, which is the subject of the verse, is useless.
Outside caring for orphans, polygamy can potentially be an answer to many problems one can think of, so to outright ban it would deprive the believers from a solution to potential social difficulties. Women around the world, not necessarily in Muslim societies are confronted to situations where they are left to fend for themselves and their children without the help of the family or the support of a father. But because polygamy is regulated and moralized in the Quran, by mentioning only one case to which it applies, along with its conditions, the Quran is explaining to the God-conscious that this familial configuration is not to be abused for selfish motives, the gratification of sexual desires.
There will always be people that will take advantage of the system, just as there are Muslims that will disregard that limitation to make it subservient to their own whims. Polygamy is thus not the norm but the exception in Islamic societies. It is a license granted to men to alleviate problems that have existed and will keep on existing in human societies.
From a modernist perspective, feminists often denounce the practice as legalized cheating. 2 things dont become the same because of superficial similarities. Is a regular marriage legalized prostitution because a man gains sexual access conditionally to spending from his resources? In a marriage, there are many more implications, rights and obligations beyond sex which is just one of the rights of both parties on another. A feminist may now be tempted to say that a wife is just a long term prostitute with more rights and duties. But then is any unmarried woman that has sex with a man prostituting herself because, besides money, there always exists an exchange without which the man would not have sexual access, including emotional, physical, intellectual etc. attractiveness? This extends to lesbianism and on a deeper level, even to self-sex where a woman is essentially a prostitute to her desire.
Feminists see genders as conflicting opposites rather than completing one another. This is why they loath systems that bind genders together whether monogamous or polygamous. They will prefer situations that paradoxically oppress them, like prostitution and adultery, because of the limited rights the opposite gender has on them in these cases.
In answer to the video "10 Reasons to Reject Islam"
In the Quran, the central notion in matter of religious responsibilities is that a person's own taqwa, his God-consciousness, should be the primary driving force leading him to instinctively choose the right course of action. This idea is rooted in the pervasive Quranic notion that mankind is ingrained with a spiritual fabric.
That fabric, combined with the spiritual senses of perception 23:78,46:26,67:23,76:2 create an understanding of what is good and bad for the soul and helps hearkening the calls of the self-reproaching soul in place of the evil-inciting conscience whenever a moral crisis arises. It is with that implicit notion that the Quran in many places refers to the commendable deeds with the general term maaruf or accepted, and to the evil deeds as munkar/rejected. Furthermore, besides the basic responsibilities of national defense, looking after the indigent and ensuring security, the sharia has very little to say about matters of administration.
Its silence on the obligatory taxable amount of its Muslim citizen, which is the most basic means by which an administration can function, reflects this notion. It is left to those in governance to work out the details of Zakat depending on the needs of their society and state. This silence also allows for the passage of time where changing conditions and circumstances may require changes in the amount of Zakat levied. The Quran therefore and neither the prophet elucidate a concept of an Islamic state, but of a just society, and the leader must be the embodiment and guardian of such equity and spiritual uprightness.
The verse 2:177 reiterating the issue of direction in prayer comes between verses discussing the laws of religion, it is a warning given to the Muslims that they should not fall into the error into which the previous people fell, who sacrificed the spirit of religion for the outward ceremonial. Internal purity goes in parallel with the external which is why the Quran refers to the Sharia/Law as the Book and the Wisdom 2:151 referring to the body and soul of the sharia respectively, to its commandments and their philosophy.
The previous nations, namely the Jews, had neglected this aspect as Jesus amply demonstrates in the NT. The essence of religion, we are here told 2:177, is faith in God and benevolence towards men which Allah compares to an uphill climb 90:11-20 or as Jesus eloquently describes in the NT
Matt7:13-14"Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it".
This important Quranic notion reflects even within its style, abruptly turning from topics of theology and spirituality, to matters of law. For example in sura nisaa, after a long passage dealing with questions on theology, the sura ends with a question on the law of inheritance, thus showing how interwoven moral exhortations and practical legislations are. That is why there are no clear and unambiguous statements from the prophet as regards his succession, he left to the people to choose based on merit. In case of failure, it is considered the duty of every member of that society to uproot the corrupt leader(s).
The Shia on one side see the prophet's household as most justified in being the leaders of the ummah because of their proximity to the prophet and his teachings. They in fact argue that his household is divinely protected in terms of righteousness to allow them to embody the virtues of an islamic society.
The Sunnis on the other side believe that the prophet's companions are more warranted in being the leaders, again based on their proximity to the prophet and superior understanding of his teachings. Both groups therefore, even though they differ as to where the leader must come from, agree that this leader must possess outstanding moral virtues.
A major aspect of the prophet Muhammad's leadership is combining authority, power and consultation, with mercy and gentleness. This combination is difficult to achieve, especially when one extends such integrity both to the public and private sphere, as he did. Many verses testify to those qualities of his as of paramount importance in the success of his mission 3:159,9:61,128,21:107,42:38,68:4. Not a single Muslim leader today embodies those leadership qualities as promoted in the Quran through the prophet's example. They were hardly found even among the first successors, hence their chaotic rule, and certainly not in the caliphs that came after them. 3 of the first 4 caliphs were killed. Had Abu Bakr's rule extended for more than two years, one can assume he would have known the same fate. After Ali, Muslim caliphs did not gain power through the consensus of a majority, despite the presence of disruptive and rebellious pockets, but by imposing themselves on their Muslim subjects. Their purely materialistic motives were also far detached from the original vision of the first 4.
For example, although the Ottomans expanded the caliphate in all directions yet not a single sultan made the trip to Mecca for pilgrimage. When one studies Islamic history following the prophet's death, seeing that even the likes of Ali whose integrity was undisputed but had nevertheless to battle internal opponents to the point he was assassinated, then what makes someone like ISIS leader Baghdadi remotely believe he could revive and establish a caliphate?
Neither the Quran nor the prophet promote the notion of an Islamic state. What Islam calls for is the end to religious persecution and all types of injustice. That is why the prophet never named a successor but laid the ground for a just and pious society, which should then naturally choose a righteous leader. If on the other hand the society lacks moral values, it will neither raise at its head a worthy leader, nor uproot a tyrant. Besides denouncing tyrants and their practices, the Quran equally condemns those living under tyrannical regimes and that become such obedient servants of the sinful leaders that they become their accomplices in crime, accepting every falsehood and suppressing every protest that is voiced in favor of the truth in order to firmly establish corruption in the land 43:51-4, instead of being upholders of truth and rising against falsehood among eachother and ultimately against the leaders of mischief
90:8-10"Have We not given him two eyes, And a tongue and two lips, And pointed out to him the two conspicuous ways?"
103:2-3"..enjoin on each other truth, and enjoin on each other patience".
Yet we read a completely opposite directive in the HB in in Ecc10:20 that one should never rebel, neither openly or in secret, against this kind of rulers. This idea is the basis by which many rulers, ancient and more recent, especially from the Christian world, found justification for their ruthlessness and corruption.
Moral and spiritual degradation quickly spreads in such a society. That is why to enjoin what is good and to forbid what is evil, has been ordained on the Muslim community as a duty and the community which performs this duty has been declared to be the best community 3:104-10 as opposed to those, such as the Israelites as amply demonstrated in their own scriptures, as well as other nations, who not only did not forbid eachother from sin, but also ended up being assimilated by the polytheists in their midst 5:78-81,7:65 resulting in miseries that affected the community as a whole
8:25"And fear an affliction which may not smite those of you in particular who are unjust; and know that Allah is severe in requiting (evil)".
Such people, despite believing in God, deem it dangerous to do anything against their leaders' dignity, but as for the Creator and Lord of the universe, they do not attribute to Him the same dignity nor are they ashamed in transgressing His limits
4:108,71:13"What is the matter with you that you fear not the greatness of Allah?".
In Islam therefore, each individual has the duty to uphold the moral standards of the community, and the community has the collective responsibility to enforce these standards. Ideally, the moral health of individuals contributes to the moral health of society, while the moral integrity of society encourages and provides fertile ground for the proper moral and spiritual development of each of its members. This principle can be derived from the Quran’s charge to both individuals and the collective community that they enjoin right and forbid wrong 3:104, 110; 9:71.
The Quran relates how obedience to the prophet Muhammad, who was equally a ruler, was restricted to 60:12"what is good" meaning that should even he, a prophet, enjoin something on his followers that seems to be outside the bounds of morality and righteousness then none should obey him.
There is thus no basis for the caliphate with an ideology for territorial expansion in either the Quran or in prophetic traditions. These wars did not happen under the prophet's authority. Neither the prophet nor the Quran approve of unprovoked aggression. The life and wars of the prophet testify to this.
"`Abdullah bin `Umar came to us and we hoped that he would narrate to us a good Hadith. But before we asked him, a man got up and said to him, "O Abu `Abdur-Rahman! Narrate to us about the battles during the time of the afflictions, as Allah says:-- 'And fight them until there is no more afflictions (i.e. no more worshipping of others besides Allah).'" (2.193) Ibn `Umar said (to the man), "Do you know what is meant by afflictions? Let your mother bereave you! Muhammad used to fight against the pagans, for a Muslim was put to trial in his religion (The pagans will either kill him or chain him as a captive). His fighting was not like your fighting which is carried on for the sake of ruling".
During the Prophet's lifetime, while the Quran was being revealed, no act of hostility was initiated by him against an enemy because of his religion. For instance, the Jews of Qaynuqa fought alongside Muslim ranks after Badr, a Jewish Rabbi fought and called upon his fellow Jews to fight alongside the Prophet against the Quraysh at Uhud, even many idolaters fought on the Prophet's side at Hunayn and al-Ta’if. The confusion about the tradition of war in Islam arises from the fact that the decision to join in these wars was given religious justification, because it is the right of every human being to have the freedom to choose his religion, Islam or else. Confusion is also due to the Muslims' enemies being identified by their religious beliefs in relation to Islam; kuffar, mushrikun and ahl al-kitab. There is no compulsion in religion, and until the end of days, ironically the same day which, those who deceptively level these false accusations against the prophet, think that all races and nations will be forcefully bowing to their God Zech14. The notion of divinely sanctioned conquests and subjugation, decimation of foreign population is purely a Judeo-Christian one.
The wars of the first 4 caliphs were the closest to the Quran's ideology of war in that it was actually a war of liberation of the oppressed people of the Roman, Persian and Egyptian nations from centuries of tyranny. There is a reason why the early Islamic state expanded with such speed, the local people did not resist and instead embraced the Muslim liberators that brought positive change in all aspects of their lives, whether they decided to convert or keep their own belief system. For example the Judeo-Christian population of Syria preferred Muslim rule to that of the Christian Byzantine empire. Seeing this phenomenon occuring all throughout the Muslims territories is what made some medieval jurists argue that the Islamic System is a much better one than any man-made law as it opposed oppression. The purpose of waging Islamic war, became in their eyes to spread the sharia, which includes laws accommodating non-Muslim communities. This supremacist view of the Islamic system is what made Ibn Khaldun argue that Islam had to ultimately spread globally, even by coercion. Throughout time, dominant powers viewed and still do, their societal order as superior, seeking to spread it by all means so as to safeguard their geopolitical interests. It is to be noted that Ibn khaldun maintained that warfare is intrinsic to human history, since immemorial times. He did not argue that cessation of warfare was something unthinkable to Islam. Prior to ibn Khaldun, other Muslim scholars the likes of al-Turtushi described wars as “social anomalies”. Al-Hasan ibn ‛Abd Allah compared wars “to diseases of society”.
The vast majority of Muslim scholars past and present, view war as a necessary remedy against aggression. Going back to ibn Rushd/Averoes, he reported the controversies of his time as to whether an enemy should be killed because of his hostility or solely for his religious difference and refusal to accept Islam. As one goes through the various legal opinions of the Muslim scholars throughout time and up until the modern era, what transpires is that their understanding of what is required of the Quran and the prophet in terms of warfare reflects the political and ideological environments in which they formulated their ideas. But the historical facts are clear; none of the wars in the times of the prophet and the early caliphs were done against a people solely because of their religious differences. The massive, but progressive conversions, could by no means be due to the fear of being enslaved by the Arab Muslims during the early Islamic conquests. Otherwise, we should expect many people to have renounced Islam following the military and political decline of Muslim power in the world.
In answer to the video "10 Reasons to Reject Islam"
Even though the object of the enemies of Islam when they take on arms and engage Muslims in war is to exterminate them entirely, the Muslims are told that the Divine object in assisting the believers in punishing the disbelievers at war is not to exterminate them, but to deliver a blow that would deter them from continuous agression 3:127. They are therefore told to fight only the people who attack them
60:9"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".
Defensive warfarer cannot be predicated on personal whims or desires. War ethics also include not fighting near the Kaaba except if initially attacked. If the enemy desists from deliberate aggression then fighting must stop. This in turn indicates that there should be no rancor against the enemy when they correct themselves or even when they end the hostility. The Muslims, even though oppressed should not seek blind revenge at all costs, rather they should try engaging in peaceful negotiations before 8:39-40. In a dominant position, Muslims must remain concious of their past weakness before Allah strenghtened them and not refuse the hand of peace from non-muslims 4:94. In all cases retaliation must be
22:60"with the like of that with which he has been afflicted and he has been oppressed".
2:194"Thus, if anyone commits aggression against you, attack him just as he has attacked you - but remain conscious of God".
This means that even while seeking just and equal retribution, one must remain conscious of God's limits. The Quran's supreme realism reflects even in such situations, telling those whose spirituality is of a high degree, that if they are able to be patient and forgive for Allah's sake, instead of exercising their legitimate right to retaliation when they have taken the upper hand then Allah will compensate them for their magnanimity
42:39-43,16:126-8"but if you are patient, it will certainly be best for those who are patient..Surely Allah is with those who guard (against evil) and those who do good (to others)".
The sensitivity of the issue is pictured in God's address to David, the prophet-king 34:10-11. As he was given mastery over a crucial component in warfare -iron-, he and all those after him are told that in their use of that martial technology, God is ever seeing of what they do, indicating that they should use this means in the path of righteous deed, not in the way of oppression, cruelty, and sin.
Fighting cannot be directed at those
60:8"who have not made war against you on account of (your) religion, and have not driven you forth from your homes..show them kindness and deal with them justly; surely Allah loves the doers of justice".
Al-Tabari states that this applies to people of
“all ways of life and religions".
Nothing abrogates this principle. This is because being friendly and lenient with non-Muslims does not contradict severing ties with those same ones and even fighting them if it is to establish justice and claim one's rights. The Arabic birr/compassion is the same one the Quran uses when instructing Muslims on how to treat their own parents 17:23-4. Others towards whom defensive jihad cannot be directed are those who come in peace without any desire to fight 4:90. Not all of Islam's opponents are alike, some do not strive actively for the extermination of Muslims and should therefore not be fought in the same way as one would engage an armed enemy. They, as well as others could have been deliberately misinformed and are thus given the benefit of the doubt
60:7"It may be that Allah will bring about friendship between you and those whom you hold to be your enemies among them; and Allah is Powerful; and Allah is Forgiving, Merciful".
We see how the Quran engages the issue of warfar in the most sublime and pragmatic of ways. The very foundations of the divine law, as taught by all Prophets, is the establishment of justice and to argue a person has no right to seek his rights is an absolute wrong. The Quran has taught the best attitude, and that is to forgive and continue calling people to right and goodness, even if the people try and persecute another but when the persecution becomes unbearable and life threatening, hindering one from religious freedom then retaliation is permitted, but never above and beyond what a person has himself received.
In answer to the video "10 Reasons to Reject Islam"
The Prophet's conflict with his tribe was not because of any worldly reason; it was only for the freedom to practice the religion of God 4:74,94 in the place originally dedicated for it. The Quraysh had to fulfill their obligations towards the Kaaba because they were its custodians. If they were not ready for this, then they had no right to keep it in their custody nor did they have any right to prevent people from returning to the pure Arbrahamic legacy through intimidations, or stopping others from worshiping on a land settled for that purpose since the days of Ibrahim 22:25-9.
This was Allah's way before in regards to Canaan, even prior to the Israelites settling in it, when its natives progressively abandonned the ways of righteousness, despite knowing it, perverted it beyond recognition Gen15:16,Deut9,1Sam4:7. The Israelites were sent in precisely to purge the sacred land from its unworthy custodians. When the prophetic warnings materialized upon the Quraysh and their grip on the lives and freedom of the people was loosened, then the people hastened to accept Islam in multitudes now that they were suddenly afforded with the liberty to choose their own religion. 110:2 predicted this reality long before the conquest of Mecca
"And you see men embrace the religion of God in multitudes",
and this was through the guidance of the Heavenly Book that transcended all obstacles to give life to the spiritually dead 6:122.
Accepting to fight in Allah's way results in reward in this world as well as the next 48:18-21, but turning one's back to the enemy and refusing to shoulder that duty makes a person
48:16,8:16"deserving of Allah's wrath"
in this world as well as the next. Here are the prophet Jeremiah's words
Jer48:10"A curse on anyone who is lax in doing the Lord’s work! A curse on anyone who keeps their sword from bloodshed".
As already pointed, history bares testimony to this fact with the example of the Israelites who had refused to put their trust in the prophet Musa to go forth and fight in Allah's way. Their wordly reward was consequently taken away and they were forbidden entry into the blessed land and sent to wander 40 years in the desert until the last one of those who had shown cowardice was dead. A new generation was then raised instead, one that would willingly take up arms, fight and conquer as divinely ordained. See the Quran in 2:243,5:21-26 as well as the Hebrew Bible in Numbers13:28-33,14:1-35,21:14-35,26:64-65 and Deut2:7,14-19,Josh5:6.
The Muslims are warned that the very same fate awaits those who turn their backs to the prophet when they are called to struggle in Allah's way
9:38-39"If you do not go forth, He will chastise you with a painful chastisement and bring in your place a people other than you, and you will do Him no harm; and Allah has power over all things".
True Believers rejoice at any opportunity of serving God's cause, like Joshua and Caleb who rent their clothes telling the remaining cowards among the Israelites to stand up for battle. In the end, what God wishes to accomplish is independant of the direct addressees of a prophet. As demonstrated with Musa and the Israelites, He could easily uproot them in case of disobedience and rise another people instead. However, those who followed the prophet Muhammad in times of peace and war are the opposite example. Contrary to the majority of Israelites in Moses' time who refused to march forth despite witnessing all kinds of divine miracles, the majority of Muhammad's followers fought when ordered to. This is corroborative of their desperate situation, leaving them no choice but to fight for their survival, the survival of their families and their rights to worship Allah. Because of all their sacrifices and because they went forth when they were commanded to, they were made successors in the land 6:133-134 and they earned Allah's rewards in this world as well as, God wills, in the next.
In addition, the Muslims are commanded not to neglect the obligatory prayers, even when facing the enemy at the battlefield 4:101-3. This shows the true objective of these warriors fighting to free themselves and their people from religious bondage; fighting was not their primary occupation for when the time of holding the timed and ordained communion with their Lord arrived, they performed their spiritual obligations despite the imminent danger.
In answer to the video "10 Reasons to Reject Islam"
As shown earlier, the philosophy of armed struggle/jihad as a form of divine punishment is confined to the prophetic era during which a previously warned nation is to be destroyed.
The 2nd type of jihad is the establishment of the will of God on a specific land (Canaan in the times of Moses, Mecca in the times of Muhammad). It is enforced by a prophet, and his followers makes sure that the new order established is maintained for that land.
Outside these 2 scenarios, the 3rd and last context to which armed jihad is applicable, is in self-defence, when war is waged against a Muslim community solely for its religion. This type of armed struggle covers the prophetic era and beyond. In that context, if their opponents engage them in battle they will be defeated, provided their objective purely is the end to religious persecution. This was Allah's way before
48:22-23"Such has been the course of Allah that has indeed run before, and you shall not find a change in Allah´s course".
It is to be noted that even the most zealous proponents of Jihad as the struggle to spread Islam to all the world, including nations that do not pose an explicit threat to the Islamic mainland, still maintain that this form of struggle aims at removing all obstacles a human being may face in his freedom to choose Islam or not. If a nation opposes the objective presentation of Islam to its people, so that they may freely choose to adopt or reject it, then an armed struggle by the Islamic state against that oppressive nation is justified. Once the Islamic state is established, then its citizen are free to choose between Islam and payment of zakat, or their own religion and payment of jizya. We thus see that even this view of jihad contains the element of self-defence as well as freedom of religious expression, in accordance with the Quranic axiom of no compulsion in religion. Another thing to note is that this interpretation of Jihad basically is what the western "civilized" world has been doing throughout history, whether the imperialists, christian colonizers, communists or democrats. Contrary to the Islamic model, the invaded people are not given the choice on whether to choose the new system or not, except for the "democratic" invasions to some extent.
God gives glad tidings of success 24:55 in this armed struggle. It is a great test of resolve and faith 9:14,16. 2:153-157 was specifically revealed to prepare the believers for the trials they would have to bear for having chosent he path of truth. They are told to remain firm in their faith so as to find the inner strength to bear that burden, because their opponents will not give up. They have realized that to stop Islam's spread they had to annihilate the Muslims themselves. The verses indicate that the great trial is near, it mentions martyrdom in the way of Allah, and praising it, saying that it is not a death, it is life. It lays great emphasizis on the virtue of "sabr" which is one of the most praiseworthy characteristics of the believer.
2:190-5 allowed retaliation for the first time
"And fight in the way of Allah with those who fight with you"
the root qaf-t-l means to kill. But used in the form qaatilu entails interaction, killing opposite killing or killing against killing. Literally speaking it should be rendered "engage in killing opposite killing" and because of a lack of non-Arabic word conveying that sense, the interactive word "fight" has been preferred and used by both Muslim and non Muslim translators, in all instances where the same form is used. In 9:111 for example, the consequence of qaatilu/"engage in killing opposite killing" either results in killing the opposite party, or being killed and that is because there is a clear will to kill from the opposite side. When the original order to qaatilu was issued in 2:190, it came with 2 important messages: - do it against those who yuqaatilunakum - do not transgress the limits when applying the command to qaatilu
What constitutes transgression in that context? To apply the command of qaatilu in a different way than prescribed in the verse, ie against people other than those who "yuqaatilunakum". This again, not only agrees with what was said about the verb being interactive in nature, as attested by its usage and the dictionaries stating that the word is used "in a context of a counter-effort to kill", but also with the Quran's overall message, which is to live at peace with anyone, Muslim or else, that does not agress the Muslims unjustly, and defend against those that engage in hostilities without any reason other than hatred for the religion.
The ethics of war as laid down in the verse is to remain within the bounds of
"and do not exceed the limit. Verily, Allah loves not those who exceed the limit".
This principle applies to Jihad in all of its aspects; - whether for the establishment of God's will in a specific land, as was the case in Mecca with Muhammad or Moses in Canaan - whether for the punishment of rejecters in the prophetic era, as was the case with the Ishmaelites and the Israelites - or the timeless right to self defence. At that point it became inevitable that the early persecuted Muslims should fight in self-defense or they would be destroyed. It is the natural right of all Muslims and every human being to
26:227"defend themselves after they are oppressed".
The divinely sanctioned right, throughout the ages and nations, of jihad in self defense has a clear objective. It isnt for any material gain or territorial expansion, but to dispel mischief, and corruption/fasad on the earth and stop religious oppression
2:251,22:40,3:167"Come, fight in the way of Allah or [at least] defend".
It is inadmissible that man be prevented from choosing or practicing Islam due to pressure and fear. In such a society, war is justified until one is free to choose or reject Islam
2:256"There is no compulsion in religion; truly the right way has become clearly distinct from error".
This shows that under no circumstances should be forced in spiritual matters, whether it is to accept or reject Islam.
The Quran would therefore stir up the believers for battle based on the reality of their physical and spiritual opression, whether men, women, old and young alike 2:217,4:75,8:26,22:39-40,28:57,60:1,85:8-10,96:9-10. God commands to fight for justice. Any other reason to fight is oppression and fighting
"in the way of the devil" 4:76.
This was an undeniable reality and necessity. They had to overcome any fear and trust that Allah's help will come at the battlfield. He will weaken the struggle of the oppressors no mater the forces they can muster 4:84. Even when this was established, the prophet still did not expect the Muslims to shed their blood for a decision from which they were excluded. Consensual agreement always preceded the final decision to go to war, as here stated in the context of the battle of Uhud
3:159"and seek their advise in all matters of public policy".
Once the decision is attained by common agreement, the plan must be launched with an absolute trust in God
3:159"then when you have decided upon a course of action, trust in Allah; for surely Allah loves those who place their trust in Him".
Even the prophet after that point may not revoke the covenant and act according to his whims 3:161-4. It is to be noted that in that particular context of Uhud, the prophet was the minority opinion. He advised confronting the Meccan alliance within Medina, instead of meeting them at Uhud. Yet he never protested the decision once it was mutually agreed upon, nor did he blame the majority once the battle was over and the Muslims were defeated. No matter how supreme the wisdom of the Muslim community's ruler is, in this case a prophet of God, the right of the remaining members of society to be consulted can never be waved off. We see here that in this defeat of the Muslims at Uhud, an important lesson was implemented as to the conduct of a Muslim leader.
Once everybody is set to leave with a full trust in their decision and the will of God, then their physical, mental, financial capacities as compared to their enemies only become secondary issues. Only if these conditions would result in overburdening and harming the person and the people depending on him, even before engaging in fighting, then such person is justified in holding back from fighting 9:91,48:17. The others rely on Allah, who knows their material and physical limits, and will assist them 8:66.
They are fully justified in fighting back, and will be helped in the process
22:38"Surely Allah will defend those who believe; surely Allah does not love any one who is unfaithful, ungrateful".
Part of the 613 Jewish commandments is to similarily be fearless in battle and fully trust in God Deut3:22,7:21,20:3. It was their failure to trust in God's capacity to defeat, through a weak army, a much stronger adversary that caused their 40 years desert wandering prior to entering the land promised to Abraham. God calls mankind to fight in His way first to solve the wordly obstacles to which a particular people is confronted, but these worldly obstacles are connected to the spiritual aspect of man's existence.
This means that fighting in God's way liberates man from both physical and spiritual obstacles. That is why those who fear wordly losses in the process, are told that this world is ultimately ephemeral whether in case of victory or loss. They would thus have certainly reason to fear should their battle be solely aimed at achieving wordly objectives. But since fighting in God's way includes spiritual objectives, then one has no reason to fear because the Hereafter in which the benefits of that struggle will be certainly found, is everlasting 4:74.
Choosing to serve God in this way, putting one's own life on the line to defend the oppressed and advance the cause of truth is the most selfless material and spiritual sacrifice one can do. Every culture and civilization in history has owed its survival in the face of oppression to these types of honored individuals. But even then, as in any army, there are degrees among soldiers, hence the prophet saying that military participation is ranked 3rd in terms of divine appreciation
"I asked the Prophet 'Which deed is loved most by Allah?" He replied, 'To offer prayers at their early (very first) stated times.' " `Abdullah asked, "What is the next (in goodness)?" The Prophet said, "To be good and dutiful to one's parents," `Abdullah asked, "What is the next (in goodness)?" The Prophet said, "To participate in Jihad for Allah's Cause." `Abdullah added, "The Prophet narrated to me these three things, and if I had asked more, he would have told me more".
However those among the volontaries going to such extent in their selfless sacrifice that they are martyred, the prophetic sayings describe them as meriting the highest reward. Wordly gains certainly follow as a collateral result of wars, and although are certainly the just compensation of those sacrificing their wealth and resources on the way, the Quran stresses that these wordly gains must never be the motive.
In a hadith the prophet even answered about someone fighting in God's cause but also seeking material reward, that in the herafter "He would receive no reward" (sunan Abu Dawud).
In answer to the video "10 Reasons to Reject Islam"
As regards implementing the divine will by the sword, the Quran retells the stories of past nations who were ordained, against a mightier ennemy and with God's help, to uproot unrighteousness and establish the will of God in a specific land. Such was the case with the Israelites back in the times of Moses.
They had to cleanse the blessed land of Canaan from its unrighteous dwellers, and the same command was issued to Saul/Talut and David 2:246-252, then finally the Ishmaelites. Under the Ishmaelite prophet and just as was commanded to the previous semitic prophets, Muslims had to purge the ancient temple of monotheism in Mecca from its unworthy guardians who had swayed into the ways of polytheism
22:40-1"Those who have been expelled from their homes without a just cause except that they say: Our Lord is Allah. And had there not been Allah's repelling some people by others, certainly there would have been pulled down cloisters and churches and synagogues and mosques in which Allah´s name is much remembered; and surely Allah will help him who helps His cause; most surely Allah is Strong, Mighty. Those who, should We establish them in the land, will keep up prayer and pay the poor-rate and enjoin good and forbid evil; and Allah´s is the end of affairs".
So just as Muhammad and the Children of Ishmael were commanded, Allah previously ordered in the days of Moses and the prophets of the children of Israel to fight in His way, see Deut1:41,Deut7,9:4-6,12:1-3,20:16-18 and allthroughout Deuteronomy. The Israelites are commanded to cleanse the land from idolatry, destroying all altars and not leaving a physical trace of idolatrous practices. All subsequent Israelite prophets were to purge all remaining traces of idolatry and evil from the land, by the sword without holding back whether it involves killing Jews or non Jews as prophecised in Isa1:25.
In the HB, we read that God's established way of erradicating idolatry is so foreceful that He sometimes even tasks non-Jews to do the job when the Israelites failed Jer48:10. This happened when the Chaldeans were sent to destroy the Moabites
"Cursed be he who performs the Lord's work deceitfully, and cursed be he who withholds his sword from blood"
or again when the Assyrians of Sennacherib were raised by God so as to destroy, exil and enslave the idolatrous Kingdom of Israel Amos6:11-14. This reoccured with the Babylonians of Nebuchadnezzar whom God calls His servant for performing His will, sent firstly to inflict massacre upon the Israelites for their repeated transgressions, and then upon those Ammonites and Edomites that occupied the holy lands and reintroduced idolatry in it Jer25:9,49:19.
Later on it would be the non-Jew Cyrus, king of Persia who would be divinely aroused and commanded to wage war against the Babylonians until their defeat, expulsion from the holy land and the return of the Jews to Israel so as to re-establish monotheism in it Jer50:14-21,51:1,53.
The same semitic pattern of prophethood is thus found in regards to Muhammad, the Ishmaelites and the Kaaba. God does not and never did tolerate the presence of idolatry in a land declared sacred and dedicated to monotheism. So God tasked His prophet with re-establishing the monotheistic practice at the Kaaba, and should his opponents try fighting and exiling him and his followers, they will consequently be uprooted from the land they had complete dominion over 17:76-7. It was not the prophet's job to relocate the uninvited idols of the Kaaba, especially after years of warning those that put them there, against their corrupt practices, and the impending forceful expulsion.
The Quran addresses the Arabs in no uncertain terms and in a time where none would have imagined for such an outcome to materialize, telling them that the result of their rejection will be similar to the peoples of the Messengers of old such as Noah, Hud, Lot, Shuayb, Salih, Moses etc. Just as these people were judged on a lower but nonetheless terryfing scale for rejecting God's communications, a day will come where God's judgement will be even greater 69:1-12.
The Quran places Muhammad and his followers right inside that pattern since the very beginning of the prophetic mission. It would remind them of this reality and comfort them by saying this Law of God will never change. The rejecters are not denying the messenger, the individual; they are denying the Lord of the Universe
6:33-4"We know indeed that what they say certainly grieves you, but surely they do not call you a liar; but the unjust deny the communications of Allah. And certainly messengers before you were rejected, but they were patient on being rejected and persecuted until Our help came to them; and there is none to change the words of Allah, and certainly there has come to you some information about the messengers".
But a prophet's function isnt to bring God's retribution, rather to create spiritual reform before a day comes where no reform will be possible. The prophecies of destruction are warnings that can be undone depending on the people's answer. A prophetic warning is not irreversible. The Quran gives the example of the nation of the prophet Yunus/Jonas to demonstrate that reality. They reformed themselves prior to the expiration of their time of respite and thus the prophecies of destruction were nullified. A prophet thus, first and foremost conveys clear warnings. The Quran would call this step a verbal jihad 25:52 because it was so hard and dangerous for the messenger and his early followers.
Once all the stages of warning and thorough explanation of the truth pass, as the era of calls to reform reaches its end and the prophetic warnings are about to unfold, the prophet must declare his unambiguous aqcuital from the rejecters. This was emphatically done in sura Kafirun by the prophet towards the enemies among the Quraysh.
The label of "kafirun" at this specific time of the prophetic mission makes it now clear that no reform will come from the addressees, that their continuous animosity and opposition to a messenger of God and the arguments sent with him, after long years of admonition was not really due to the attachement and respect, as they claimed, to their ancestral ways. Only their desires and wordly interests that had shaped their religion was what stood in the way. Many verses reveal how little consideration they had for their inherited ways. They were ready to bargain and compromise their system so long as their wordly interests were preserved. They suggested that for them to embrace faith then the only possible option was to either bring another Quran or to make some changes in it which would be acceptable to them
68:9"They wish that you should be pliant so they (too) would be pliant"
17:73"And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend"
10:15"those who hope not for Our meeting say: Bring a Quran other than this or change it".
The prophet was divinely protected and firmly established in his faith 17:74, to face these moral challenges
10:104"If you are in doubt as to my religion, then (know that) I do not worship those whom you worship other than Allah! But I worship Allah Who causes you to die and I have been commanded that I should be of the believers".
In answer to the video "10 Reasons to Reject Islam"
The prophet Muhammad fought wars for 3 reasons, first to fend off opression, second to establish God's will on a nation of rejecters and 3rd to remove the unworthy custodians of the Kaaba. This is jihad in all its scopes.
To understand the concept of physical struggle/jihad, we have to analyze the context of its use in the times of the last prophet and before.
It is the unalterable law of God that when He sends a messenger in a people, these particular people are left with no option, but to hearken His warnings and calls during an interval of time whose expiry can not be hastened nor delayed except by Allah 15:5,16:61,53:58. Allah states about this period that His messengers show the community, starting from the leaders in mischief greatly responsible for the general moral degradation of their people down to the poorest and most insignificant elements of the community 17:16,73:11 the signs of the truth in the heavens and earth, as well as in their own deepest selves 41:53,51:27 to the point that the people must recognize it and mend their evil ways.
During that process, they are seized with affliction or tried with a sign from God when they reject the messenger 11:52-60,64-68 sent to them in order to humble themselves and mend their ways 7:94. They are urged to reason and ask for God's forgiveness lest the fate of past sinful nations each greater than other in might 43:8, befalls them. They all received God's messengers with the bayinat ie the undeniable evidence, but on account of persistent rejection, were all uprooted by a grasp so encompassing and violent that it is pictured as beginning from their foundations up
16:26,40:22,18:55,22:42-8"And if they reject you, then already before you did the people of Nuh and Ad and Samood reject (prophets). And the people of Ibrahim and the people of Lut, As well as those of Madyan and Musa (too) was rejected, but I gave respite to the unbelievers, then did I overtake them, so how (severe) was My disapproval. So how many a town did We destroy while it was unjust, so it was fallen down upon its roofs, and (how many a) deserted well and palace raised high. Have they not travelled in the land so that they should have hearts with which to understand, or ears with which to hear? For surely it is not the eyes that are blind, but blind are the hearts which are in the breasts. And they ask you to hasten on the punishment, and Allah will by no means fail in His promise, and surely a day with your Lord is as a thousand years of what you number. And how many a town to which I gave respite while it was unjust, then I overtook it, and to Me is the return".
Mankind is continuously encouraged to research and analyse the history of past nations, unavoidably seeing in it the divine pattern. History is the only extensive evidential base for the contemplation and analysis of how societies function. Proper contemplation of that evidence leads to moral reform, providing a backround for one to test his own moral sense against that of individuals and societies of the past when faced with similar situations. The past causes the present, and so the future.
This shows that even in this life, the Creator's relationship with man is not merely based on the physical law, as with other creatures devoid of moral accountability and freewill. The moral law is working side by side with it. Sometimes that higher reality is clearer than at other times, and the clearest manifestation of it is during the times of the prophets. Past nations to whom messengers were sent become means by which the evidence for the hereafter is presented. If moral acts have results in this world, and these results never manifest fully in the world, then it necessitates that another world must exist where the consequences of sin and righteousness will fully appear.
Some of these nations completely mend their ways during their time of respite and prior to their annihilation by Divine affliction, as happenned in the prophet Jonas' lifetime during which they all believed
10:98"When they believed, We removed from them the chastisement of disgrace in this world's life and We gave them provision till a time".
If they dont and in addition try uprooting or killing the messengers sent to them with the undeniable bayinat, continuously oppose them and conspire against them to prevent the establishement of the way of God 42:13 then those pinpointed as the guilty ones by the prophets 44:22 in these nations will incure Divine affliction. They may be put to the sword by the believers themselves as in Moses and Muhammad's time, or completely annihilated by natural cataclysms. At other times God might send a powerful ennemy to bring destruction as happened to the Israelites that rejected Jesus, or they are subjugated to the followers of the messengers for generations to come. Concerning this reality, the Psalmist states
Ps46:9"Go and see the works of the Lord, that He has wrought devastation in the earth".
Allah in the Quran alludes to all these potential outcomes, including the one that will be inflicted upon the rejecters of the prophet Muhammad, similarly to what He had decreed in the times of Moses
6:65-7"Say: "He has the power that He should send on you a chastisement from above you or from beneath your feet, or that He should throw you into confusion, (making you) of different parties; and make some of you taste the fighting of others." See how repeatedly We display the signs that they may understand. And your people call it a lie and it is the very truth. Say: "I am not placed in charge of you." For every prophecy is a term and you will come to know (it)".
In answer to the video "10 Reasons to Reject Islam"
Until 9:29, the sura Tawba prescribed divine punishment upon 3 groups; the hypocrites among the Muslims, the treacherous warmongerers among the idolaters, and those idolaters insisting on their pagan practices within the sacred precincts of Mecca.
No punishement is prescribed on the peaceful idolaters beyond Mecca, as well as those in Mecca that refrain from their rituals at the sacred sites re-dedicated strictly to the Islamic religion. They are to be left unharmed as mentionned earlier.
Nor is there until now any legal directive towards the remaining non-Muslims living under Muslim rule, whether in Mecca or beyond. This included the people of the book (Jews and Christians) or the followers of other belief systems, or even atheists
9:29"Fight those who believe not in God and nor in the Last Day and nor do they forbid what God and His Messenger have forbidden and nor do they follow the religion/DEEN of truth from among the people of the book, till they give the compensation with a willing hand, while they are humble".
This verse, as attested by the prophetic practice, is not restricted to the people of the book. It covers any religion that was and could potentially fall under Muslim rule as a result of provoked warfare. The verse mentions 4 categories;
1- Those who do not believe in God
2- Those who reject the resurrection
3- Those who regard as lawful what Allah and the prophet have forbidden. Those that pass the 2 preceding criteria by believing in God and the concept of resurrection, should adhere to Islam as the only reasonable spiritual reality. If they make the choice not to, then they are believers in one of the many man made religions that does not forbid what Allah has forbidden through His prophet in the Quran and sunna. Or they might be from the people of the book, believers in God and the resurrection. Being sincere in their faith, they should, like the aforementioned group naturally enter the fold of Islam. The Quran speaks of them, those that remained truthful to the scriptures in anyway, shape or form it reached them, trying to follow it to the best of their ability. Their sincerity, unprejudiced, praiseworthy reading and understanding of their books led many of them to eventually believe in the revelation bestowed on the prophet Muhammad 2:121,83,3:113-115,199,4:162,5:13,66,69,83,7:159-170,17:107-9,28:52-4. But those that make the choice not to, they remain as people of the book who despite their sincerity in faith, do not regard as forbidden what Allah and His messenger forbade.
4- Those who do not follow the DEEN of truth from among the people of the book. The root D-Y-N means rule or debt or any obligation. It may be summarized as "system". It is used this way in the Quran 9:36,12:76 classical literature and even in common Arabic speak. Whenever the preposition "mina" is used before a composite entity, or a group, and that this entity is given a qualification, then "mina" carries the meaning of "among", pointing to a portion from among that composite entity 4:46,160,5:5,23,41,57,107,8:65,57:10. "The Deen of truth" in that phrase cannot refer to Islam as a religion. One cannot speak of a portion from among the people of the book as being followers of Islam while others reject it. This speaks of the Jews and Christians whom the Quran in many places condemns as sinful, insincere to the truth of their own books. The praiseworthy among them, followers of "the deen of truth" were those included in the 3rd category.
None of the groups above are to be fought until they become Muslims. Rather until they pay the jizya in submission to the Islamic rule. That subjection is in relation to the Islamic system which they are now bound to, being permanent non Muslim residents under protection of the Muslim state. The majority of Muslim scholars have understood the passage in that way. See for example al-Shafi'i, Al-Umm, Vol. 4, Ahmad Mustafa al-Maraghi's Tafsir Vol. 10 or Fatani, Ikhtilaf al-Darin p48. This is also seen by the fact that the musta'min (a non Muslim temporary resident) is not subjected to the Islamic legal system nor the jizya, according to the Hanafi school. That subjection has thus nothing to do with humiliation, as some have interpreted, and without any evidence in the prophetic practice nor that of the first caliphs. Humiliation does occur however, when those non-Muslim residents of the Islamic state refuse to pay government taxes to the point they have to be forcefully made to. Just as Muslims, shortly after the prophet's death had to be fought, humbled, and forced to pay the government taxes under Abu Bakr's caliphate.
The order to fight therefore isnt motivated by a choice of creed otherwise the mere paying of a tax would not have been enough to end the fighting, rather a forceful conversion would. Yet that option is never proposed in the verse. The only issue for them is explicitly spelled out; Payment of taxes and submission to the laws of the religious state they live in as members of a different religion on whom different rights and obligations apply. The government has actually more to gain in wealth and manpower if they convert, especially in early times when Muslims were a minority in these newly conquered lands. Yet they are told to keep their religion and autonomy instead.
Converting to Islam, something that isnt incumbent upon them, would end the command to fight them should they insist on not paying the jizya. But they will not escape being fought should they refuse honoring the duties that fall upon them as Muslims, including contributing financially to the functioning of the Islamic state, as well as obligations that did not apply to their former religious communities, like military service. There really is no true incentive for them to leave their religion which is why the option is never proposed in the verse.
The verses that follow illustrate some of the transgressions of the people of the book, and their causes, such as deification of prominent personalities, blind following of their religious leaders etc, while no blame is placed on them for not following Islam. These dark deviations in religion will never extinguish the light of guidance, no matter how much the disbelievers among the people of the book dislike it 9:32. The verse employs the image of a person attempting to extinguish a strong light with a blow from the mouth, to illustrate the relative feebleness of his position.
The passage ends with the reiteration of a prophecy made long before 48:28,61:9 regarding the prevailing of the deen/way of truth sent by the One true God over all other ways no matter how much the polytheists dislike it 9:33. The wording of this verse is very appropriate since it specifically mentions the polytheists, followers of non-divine religions, as disliking the establishment of the deen of truth. The people of the book, sincere to their scriptures as pointed earlier, will not dislike the establishment of a Godly system, since it does not only mean establishing Islam, but also exposing and establishing the truth of their own religion
5:83"And when they hear what has been revealed to the messenger you will see their eyes overflowing with tears on account of the truth that they recognize".
The Jizya is a collective tax, not a head tax. It is imposed on the people of dhimma, the diminutive for dimmat Allah wa rasulih, the protection of God and His messenger. This connection demonstrates the significance of the dhimmis, making them eligible for protection under divine obligation. The prophet applied the command upon Jews, Christians, Zoroastrians and according to some scholars like abu Hanifa, the pagans, based on a prophetic saying
"If they (Arab polytheists) accept the dhimmah contract (aqd al-dhimmah), then inform them that they have the same rights and duties as Muslims".
The jizya imposed on them is a collective tax because it is agreed upon by mutual consultation, not arbitrarily decided by the Muslim state. The nature of the compensation to the Muslim state varied depending on the capacities of each one. It was not always monetary and its amount was adaptable to each case.
The benefits which the government offers in exchange of the due jizya, are matters of communal and national interest - defending the territory from outside aggression, establishing security, maintaining the environment, building infrastructure, etc., not the sort of benefits you can opt out of. The earliest Muslim rulers even appointed a portion of the Muslim zakat to feed the needy among the people of the book, even though they were exempted from paying the jizya. When a Jew came asking the caliph Umar for money, he said
"go find him and those like him, and give them out of the public treasury".
It is known that together with the needy, the clergy was also exempted from the tax by the Muslim authorities. And yet they fully benefited from government services, including military protection and infrastructure. These exception to the rule of 9:29 are based upon strong and firm unconditional principles as regards the Muslim duty towards the weak in any society, and the preservation of the worship sites of the people of the book where the name of Allah is mentionned. There is thus a strong Quranic basis for the policy of most Muslim rulers, including as early as the caliph Umar, of being selective in the application of the jizya upon the people of dhimma.
Even though Jizya it is not a personal head tax, for the sake of argument, one can either pay taxes willingly, or be punished through several forceful means including jail in case of refusal, or leave the country. In a secular state the issue is pretty much the same. Special taxes will apply to alien residents, who in addition to having to compensate the state for providing them with benefits of all kind, must also exempt themselves from the obligations and rights that apply to the citizen of that state (military service, various taxes on salaries, financial regulations etc). Paying that tax will protect them from being pursued and punished by that government.
Some insidious critics like calling it "protection money". Every taxation system in the world is in fact aimed at providing protection; either by financing a system that preserves the well-being of the society as a whole, or by protecting against punishment, since failing to pay results in sanctions. Jizya is the rightful compensation demanded from the dhimmi, in exchange of the exemption from the laws, rights, obligations, penalties etc of that state religion in matters that do not concern the society as a whole. That is because the sharia for Muslim governance of non-Muslim citizens is that non-Muslims should not be forced to follow the moral laws dictated in the Quran.
The idea that this model oppressed non Muslim dhimmis to the point they preferred conversion is unfounded, without any historical and documented basis. It wasnt therefore a system aimed at enriching anyone, but a legitimate compensation for concrete services and exemptions. That is why non-Muslims that volontarily participated in the military were exempted from the tax. Those that paid the tax and werent properly served were refunded. For instance when Muslim ruled Syria was threatened with invasion by the Romans and the Muslim ruler doubted whether he would be able to protect the non-Muslims of that region, he hastily returned their jizya money which was supposed to be partly aimed at guarantying their protection. Abu Ubaydah ibn al Jarrah told the Christians they would be bound by the agreement again only if he is able to fend off the Roman invasion. The Christians consequently prayed for Muslim victory, knowing that the Romans would never behave with them in such a manner.
Under that system, non Muslims enjoy complete religious autonomy as long as it does not conflict with the state religion. For example selling alcohol publicly. Dhimmis may deliberate, individualy deny, or reform their religious laws to their liking and to fit their desires without any concern about the laws of the state, again, so long as no conflict occurs between the 2. For example it is well known that Christian and Jewish elites enacted laws preventing their people from resorting to a Muslim judge in cases where their own laws were unfavorable.
