Islam: The Religion of Peace

THURSDAY, JUNE 26, 2008
ISLAM: THE RELIGION OF PEACE

ABSTRACT
The word Islam as a verbal form is derived from the infinitive Arabic
trilateral root of silm, salamet (peace and security). So if its nature has been peace and
salvation, how can we interpret jihad verses? The subject of this article focuses on this
point. In the article I discuss the subject and the impact of this apparent paradox on
the direction of Islam according to Qur’anic verses. The interpretation of Jihad that I
will explore best fits the religion which is nature peace and salvation.
ISLAM: THE RELIGION OF PEACE

by Hayati AYDIN [1]
The word Islam as a noun, is a system of beliefs revealed by Allah to Muhammad.

But as a verbal form Islam is derived from the infinitive of transitive four category
verbs namely if’al, Islam is “ef’ale-yüf’ilu’s infinitive form. The root of this too
comes (derives) from the infinitive Arabic trilateral root of silm, salamet (peace and
security). For this reason Islam is not only as R. Bell, H. A. R. Gibb, A. J. Wensinck
and some Encyclopaedias are saying i.e. that the meaning of Islam is submitting, [2]
resignation[3] (oneself or one’s person
to God or the will of God) , surrender to the will of Allah (God),[4]
but is also the transitive meaning (tadiyet), becoming (sayrurat), becoming of
anything over an adjective and preterit ion (ta’riz),
For this reason Islam is not only submission, the believer’s submissions to
Allah, but also to have peace, safety, and to give peace to others. It is therefore, not
only a benefit to the individual, but also to the society including that individual.
According to Mustafa Sadık Ar-Rafiî’ Arabic especially the Qur’anic words

have very rich meanings and derivatives, as the words in their primary use were
created by Allah. For this reason, the word of Islam, like these meanings, comes from
its divine character. [5]
As already stated the word of Islam is very multi dimensional. But I want to
focus on its ‘becoming’ (sayrurat) meaning. It is this dimension which has both
individual and social direction.
With this dimension to say “aslama” means “sare zâ silmin / to find

confidence and to reach safety” [6]
From this etymology we understand,
1. To be Muslim is to find confidence and to reach safety, to find calmness.

Therefore, Islam gives confidence and security to the souls. For instance, Prophet
Muhammad (p.u.h.) wrote a letter to Heraklius it included the following crucial
statement:
“ Feinnî ad’uke bidiayeti’l-Islam. Aslim taslim / I invite you to be Muslim.

Be Muslim find peace of mind,” [7]
As seen in this letter: “Being a Muslim means finding peace of mind. So it is

implying that if a man is Muslim he captures higher states of existence which give
tranquillity and serenity, calmness. Being Muslim is reaching a new fulfilling world
of the soul. Because religious terms convey many symbols, the term salam conveys a
lot of functional meaning from the angle of safety, security and salvation. Because
salam is evidence of being safe, secure and greeting in Islam it is salam that comes
from the same origin as safety, security (silm)
For example the other form of this term (salam) is to be far from physical
and spiritual disasters.[8]
The complement of this and its
internal, spiritual dimension iman comes from e-m-n origin. E-m-n is the soul’s
confidence and disappearance of fear.[9]
For this reason
Muhammad Iqbal says: “Iman is not merely a passive belief in one or more
propositions of a certain kind; it is living assurance begotten of a rare experience.”
[10]
So Isutsu impacts on this meaning, namely the meaning of becoming

(sayrurat) and in particular that Islam is to have a new life:
“God Himself has chosen this as the name of the new Arabian religion. But
it is also due to the fact that Islam, as an inner personal religious experience of each
individual person means the occurrence of an important event that marks the initial
point from which real obedience and humbleness begin. It marks a decisive turning
point in the life of man. A turning point the religious sense of which cuts his whole
length of life into two halves (A, B) that will hence forward stand diametrically
opposed to each other. Grammatically speaking, the verb aslama belongs to a
particular group of verbs called inchoative’. In other words, instead of denoting
permanent nature, it signifies something new that comes into being for the first time;
it marks the beginning of a new situation, the birth of new nature. Only in the
participial form Muslim does it signify a more or less permanent attribute. But even
then the implication is that it is an attribute which has ensued from the decisive step
taken”.[11]
Because Islam gives a very good spiritual condition to the soul, its rituals
have an immense effect. Since the biggest dhikr is prayer (salat), the prayer transmits
man’s soul from this body to a spiritual realm. Owing to this peculiarity of the prayer
Prophet Muhammad (p.u.h.) was saying to Bilal[12]
on the
time of azan“ (O Bilal ) stand up make quit us by azan”
As told Muhammad Iqbal the timing of the daily prayer restores self-possession to
the ego by bringing it into closer touch with the ultimate source of life and freedom, is
intended to save the ego from the mechanising effect.[14]
It is this dimension of prayer that provides calmness, the tesbihat starts by

telling the first rosary after prayer “Allahümma ante salamu ve minkessalam / My
Allah you are provider of soundness and calmness, the soundness and calmness is
from you”. Essentially this tesbihat is a transmission to the name of Allah “es-Salam /
who gives soundness, calmness” which is at the verse of Haşr, 59/22. [16] Nevertheless Islamic expression is a template
relating to if’al vazin (measure) and this bab (category) of transmitting peace to others
does not imply partnership and surrender. It is implying that Muhammad Hamdi
Yazır considers that the meaning of expression requires a second party to be in
receipt of the peace in order to move from a purely individual state to a societal state.
From this it is implies meanings of both partnership and surrender. The best example
of this dimensional meaning can be found in the following saying of the prophet:
Some people asked Allah’s Apostle (p.u.h.) “ Who’ s Islam is the best? i.e. (Who is a
very good Muslim)? He replied: “Al Muslimu men salime’l-Muslimune min lisanihi
ve yedihi / The Muslim is who from those one has to “fear neither the hand nor the
tongue”[17] A man asked the prophet (p.u.h.) “What sort of
deeds or (what qualities of) Islam are good?”. The Prophet (p.u.h.) replied,
“Tut'imu’t-teame ve takrau’s-salame alâ men arafte ve men lem ta’rif” / To feed (the
poor) and greet those whom you know and those whom you do not know” [18] with which the Prophet emphasized that the best
of the Muslims are those who reinforce the social peace and harmony as a prerequisite
of Islam.
In an other Hadith it is told,“ Lâ tadhulune’l-Cennete hatta tü’minu vela

tü’minu hatta tahâbbu. Evelâ adüllüküm alâ şeyin izâ fealtümuhû tehababtüm.
Efşüsselâme / spread salam. As long as you don’t believe (in God) you will never go
the heaven. You can not be a believer until you like each other. Don’t I show to you a
thing when you do it, that you like each other spread salam amongst you.”  As from this origin entitling Islam as Islam is indeed because of
containing surrender. According to Fahrettin Al-Razî silm is generally used for
reconciliation, discontinuing warfare. Using it for this meaning means that in
reconciliation, each of two sides submits to the other one.[21]
In that case it is more exact to understand that this Qur’anic expression implies both
Islam and reconciliation together. Namely this common, global silm can only be
achieved with Islam. In the same way Muhammad Hamdi Yazır understands the
verse in this way and says: It is implied from the verse that Allah wants all believers
to enter to a common, global reconciliation with the Islamic religion. This verse partly
wishes to express that. You believers will establish such a perfect social setup, such a
perfect reconciliation and peaceful vicinity by submitting to Allah’s prescriptions and
nothing results from insurrection, separation, aggression to Allah’s right and his
servants right among you; everyone exists in reconciliation and peace. Everyone
should be busy with their task in security and love and in an entire presence, win their
world and the other future life. Thwart disturbances and defeatisms that vitiate this.
In the hadith (mentioned above) a Muslim described in such a way:
“Al Muslimu men salime’l-Muslimune min lisanihi ve yedihi / The Muslim is

who from those one has to “fear neither the hand nor the tongue” 
In the Hadith hand represents bodily, tongue represents spiritual action. So

Muslim by body and soul provide security and safety in society. The word Islam
contains the meaning silm and salamet, which shows Islam’s function on security and
safety in individual and social direction. So it has been understood that those
believing in Islam aim at creating a man whose soul and society are at peace and
Islam’s perfect heart is the heart of man.
Of course with Islamic creed, belief in the Oneness of God leads to the unity
and brotherhood of mankind and, this destroys all of the barriers that are among
humans. For example tavhid means to see the God as one. The individuals of society
unite in the One (Allah) and this delivers unification of souls.
Interpreter Said Nursî says, faith makes every believer as brothers under a
father’s wings; unbelieving is a cold thing that removes brothers from brotherhood. [24]
In my opinion, in this context, one of the great functions of
Islam is to constitute a powerful conscience and soul that accept the society as a
family of the individuals in society. This conscience and soul have lead them into
great devotion and heroism. But this phenomenon had only been seen in the period of
Muhammad, Abu Bakr, Umar and Uthman lives in real terms. Islam is bringing into
being this conscience and soul by faith and worship.
Islam aims at bringing the community within the context of a unified

community (vahdet community). The philosophers of Hermeneutics dictates that for
the best understanding of Islam if you want to understand an achievement you must
go to the time of the achievement. So the best understanding of Islam’s contribution
to peace we must go to the time of Muhammad.
In Eastern cultures, enmities continue across generations. At the time of

Muhammad (p.u.h.) there were two tribes: Avs and Hazrec. Avs and Hazrec’s enmity
was inherent along generations as confirmed by Jung’s collective unconscious
theory[25] (that above-mentioned verse uses a style to confirm
this). This enmity brought about a phenomenon that has been incorporated into the
chromosomes of the two tribe people. This collective unconscious was operating in a
small way and consequently, there was much bloodshed. In addition, the tribe’s pride
and the culture of ignorance (the culture of jahiliyah) was igniting it. In spite of this,
Islam made them brothers to each other. This was an amazing revolution.
The power of Islam to proliferate peace, at the time of Muhammad (p.u.h)

manifests itself in the following verse and shows how it has the ability to unify
enemies and allow them to live in peace.
“Whose hearts He cemented with love. You could never have united their
heart even if you had spend whatever (wealth) is in the earth; but God united them
with love, for He is all-mighty and all wise” ( Al- Anfâl, 8 / 63)
So, the Islamic faith caused a big revolution in their souls, softened their
hearts and united them. This verse mentioned above explains the eternal enmity that
had been between Avs and Hazrec was stopped by Islam, and the mercy wrought by
Islam that was intensified in the community.
The word Islam comes (derives) from (silm and salamet) word peace, so the
Religion of Islam means living in peace. For this reason Islam would not permit
terrorism. This direction of Islam had been emphasized by Muslims of The European
Conference (Istanbul, 1- 2 / July 2006) by these words: “Terrorism in all its forms is
an affront to our humanity. Under no circumstances does Islam permit terrorism and
the killing of civilians. Terrorism is indirect contravention to the principles of
Islam.”[26]
I agree with them. However some people, by
referring to the wars waged in Islamic history, attempt to equate Islam with violence
and terrorism. Looking at the life of Muhammad (p.u.h.) it will be evident that
Prophet Muhammad waged wars for defensive purpose. The following verse
substantiates this claim that Islam is a religion of peace and salvation.
“ That is why We decreed for children of Israel (for their book being the
first divine book) [27] that whosoever kills a
human being except (as punishment) for murder or for spreading corruption in the
land, it shall be like killing all humanity; and whosoever saves a life, saves the entire
human race. Our apostles brought clear proofs to them; but even after that most of
them committed excesses in the land” (Al-Mâ’idah, 5 / 32)
Islamic scholars bring that interpretation to this verse: The right of life is fixed
for all spirits. Killing one of the spirits is an aggression to the life right that everyone
has in common. Killing a person unjustly is a crime against humanity. Killing of one
person is as killing of all humanity.[28]
This emphasizes the sanctity of human life: It is essential for preservation of

human life that everyone should regard the life of others as sacred and help to protect
it. The one who takes the life of another without right, does not commit injustice to
that one alone, but also proves that he has no feeling for the sanctity of human life and
mercy for others. Hence he is most surely the enemy of the whole human race, for if
every individual suffered from the same kind of hard-heartedness, the whole human
race would come to an end. On the contrary, if one helps to preserve a single human
life, he is indeed a helper of all mankind for he possesses those qualities upon which
depends the survival of whole human race.[29]
Taking a life effects all of humanity whereas, saving one man’s life is like
saving all of humanity.
According to Islamic scholars the aim of the simile in the two rulings of this
verse is to emphasize the sanctity of human being life; to tell the wrongdoing of
killing human beings; to tell that there is a public advantage of preserving life in a
clear and effectual mode; to discourage humans from murdering and to encourage
keeping the spirit alive.[30] When a person who kills zealously
thinks that it is wrongdoing as great as killing all of the people, he gives up murdering
and when he thinks that keeping a person alive has an advantage as great as keeping
alive all of the people then (by wavering his retaliation right) his wishes and tenacity
to forgive murder and reclaiming the people who are in risk, increases. [32]Because of this word's root carries this meaning,
ijtihad which comes from the same root is the man's spending his power to get a work
from the works that requires difficulty and hardness. At-Tahanavî says for the reason
that this word is especially being used for the hardness Arabians say 'Ijtahada fi
Hamli Al-Hacar '. Otherwise they don't use this word for the easy works as 'Ijtahada
fi Hamli Al-Hardala'.[33]
From the origin have been told
Jahade e’ş-Şahsu: Jadde, kane yajhadu lien yukmile dirasatehu fi vaktin mubakkirin.
S’aa hatta wasala ila al-gaye./ The man struggled (Jadde, kane yajhadu) to finish his
lesson in early time and finally he reached to his aim. So,
jihad refer to the maximum struggle and sacrifice of a Muslim, physically, orally,
mentally and materially, in the cause of Islam; strive for Allah, as the combat for Him
demands. [35]
So jihad not only means combat against enemies but also has other
meanings. For this reason jihad in Hadith sources has used these meanings: “ the
(true) believer and he who struggles against his nature” (Tirmizî, Fadâilü'l-Jihad, 2),
“The most deserving fight is (to speak) just words before an iniquitous sovereign”
(Ebu Davud, Malâhim, 17; Tirmizî, Fiten, 13;), “ Person’s combat against his self /
personality in serving his parent is jihad” (Bukhârî, Jihad, 138; Müslim, Birr, 5);
“The best jihad is accepted as pilgrimage to Macca” (Bukhârî, Jihad, 1) “ Mumin
(Believer) combat by his sword and tongue” (Ahmed b. Hanbel, Musnad, III. 124).
Although from the use of the word jihad people understand it’s the meaning to
be war against enemies generally but this is not the reality. This misunderstanding is a
consequence of wars carried out due to a very broad interpretation of the meaning of
jihad which is in fact only a very small element. Other more peaceful interpretations
are generally ignored.
The word of jihad has been used nowhere in the Quran to mean war in the
sense of launching an offensive. It is used rather to mean ‘struggle’. For fighting and
war another word called ‘qital’ is used. Qital is to engage in war at the time of
aggression on the part of the enemies. This qital or war is purely in self-defence in
order to counter aggression. Since fighting in self-defence in accordance with God’s
commandment also involves a struggle this came to be called jihad as well. [37]
There are certain verses in the Qur’an conveying the command to do battle
(qital) Al- Hajj, 22 / 39. The first point in this connection is that the launching of an
offensive by the believers is not totally forbidden. It is permissible with certain
conditions. The Quran states: (Al-Baqarah, 2 / 190). This clearly shows that only
defensive war is permitted in Islam. The believers are allowed to fight in self defence.
Initiating hostility is not permitted for Muslims. The Qur’an says: “They were the
first to attack you” At-Taubah, 9 / 13)
In particular there are two verses in the Qur’an which are normally quoted
by those most eager to criticise Qur’anic teaching on war: Al-Baqarah, 2 / 191[40]
Whereas, some other scholars say that both or other
verses are sword verses. [41]
The former verse of Al-Baqarah, 2 / 191 is this verse:
‘Fight in the way of God those who fight against you, but do not transgress.
God does not love the transgressor’ (Al-Baqarah, 2 / 190)
According to my view every verse that includes qital (war) has a historical
context and has a revealed cause (sebeb-i nuzul) and this is primarily related to its
first event and, manifests a character that belongs to this event.
For good understanding of these verses we must look the historical

background of these verses. These two verse were revealed in Madina especially At-
Taubah, 9 / 5 revealed in the latter period in Madina. The contents of the surah are
related to events arising from the Treaty of Hudaybiyah….The ancient Jahiliyah of
Arabia resorted to desperate acts of belligerency. On the occasion of the Battle of
Hunayn other tribes loyal to jahiliyah mustered their military forces together in a bid
to prevent the spread of Islam’s reformative revolution which, after the capture of
Macca, had almost reached its zenith.[42]
The enemies of Islam, both the idolaters and People of the Book, refused to
allow the Message to be spread peacefully and came to blows with Islam in a fight
which was bound to end in their defeat. They refused to acknowledge the truth and
refrain from aggression, behaving like a fox who pretends to be dead in order to gain
time and resume its treachery and killing. Individuals and groups formed coalitions
hampering and attacking the Muslims.[43]
The Muslims always did and will continue to keep the peace with those who
keep the peace with them and make war on those who make war on them as we
understand from Al-Baqarah, 2 / 190 verse. For example during the twenty-two years
before the revelation of Sura at -Taubah, Arab paganism was dealt with in the wisest
and most merciful manner. In Mekka, Islam was an outlawed religion without any
possibility of self-defence. After the Hijra to Madina, the Muslims engaged in about
thirty battles and expeditions against their enemies in the course of all of which only
about two hundred unbelievers were killed.[44]
In reality the first given permission about qital is in the Qur’anic Al-Hajj 22/
39- 40 verses.[45] When Muslims were persecuted by all and
threatened by the Quraysh of Mecca who were now waging war against them, God
gave permission to fight back in these words:
“Permission is given to those who fight because they have been wronged-God is Most
Powerful for their aid-those who have been unjustly expelled from their homes only
because they say: Our Lord is God” (Al-Hajj, 22 / 39- 40) is considered the first
revelation allowing the Muslims to engage in fighting
This was the first passage of the Qur’an which allowed Muhammad and his
companions to defend themselves against their enemies by force, and was revealed a
little before the emigration to Madina.
Prophet Muhammad (p.u.h.) had not been given permission to fight (qital) or
allowed to shed blood before this verse. He (p.u.h.) had simply been ordered to call
men to God and to endure insult and forgive the ignorant. [47]
Until that time Prophet Muhammad (p.u.h.) had exhorted his Muslims to suffer the
injuries offered them with patience which is also commanded in above seventy
different places of the Qur’an. Commentators say that
Allah related the cause of this permission to be exposure to persecution. Because until
this verse companions of Muhammad had been coming to Him (p.u.h.) wounded. He
(p.u.h.) had always advised them to be patient and He (p.u.h.) said “I haven’t been
ordered to make war”.[49]
This, was the first verse which
allowed Muslims to make war after some 70 verses had been revealed (sent down)
that rejected going war. [50]
A.Guillaume, explains this period like this: The Apostle (Hz. Muhammad
(p.u.h.) had not been given permission to fight or allowed to shed blood before the
second ‘Aqaba. He had simply been ordered to call men to God and to endure insult
and forgive the ignorant. The Quraysh had persecuted his followers, seducing some
from their religion, and exiling others from their country.
When Quraysh became insolent towards God and rejected His gracious
purpose, accused His prophet of lying, and ill treated and exiled those who served
Him and proclaimed His unity, believed in His prophet, and held fast to His religion,
He gave permission to His apostle to fight and to protect himself against those who
wronged them and treated them badly (Al-Hajj, 22 / 40-42).[51][52] All the battles that took place during the
Prophet’s lifetime, under the guidance of Qur’an and prophet, have been surveyed and
shown to have been waged only in self-defence or to pre-empt an imminent attack.
For more than ten years in Mecca, Muslims were persecuted, but before permission
was given to fight they were instructed to restrain themselves (An-Nisâ, 4 / 77) and
endure with patience and fortitude: (Al-Baqarah, 2 / 109; Al-Ankabut, 29 / 59; An-
Nahl, 16 / 42) After the Muslims were forced out of their homes and their town, and
those who remained behind were subjected to even more abuse, God gave His
permission to fight ( Al-Hajj, 22 / 39- 41).[53]
Clearly, this commandment to fight back was given to the Muslims only for
self-preservation and self defence. It should be noted that the Quran, in treating the
theme of war, as with many other themes, regularly gives the reasons and
justifications for any action it demands. The Quran says “Permission is given to those
who fight because they have been wronged”. Permission had been given to them for
Muslims were under oppression and cruelty. We understand from this that for
Muslims to participate in war there must be valid justifications, and strict conditions
must be fulfilled. So because of events like these sometimes war may become
necessary for Muslims to stop evils attack against them. Under these circumstances,
fighting becomes obligatory on all Muslims in order to protect not only their ideology
and beliefs but their homes, lives, property and everything else. Thus whenever a
Muslim state is attacked by any other state or states, it becomes the religious duty of
every Muslim of that state to join in fighting (qital) against the invaders. [56]
For this reason Jihad does not mean fighting and killing for propagating
Islam. Faith is a matter of conviction and conscience and no amount of force and
coercion can ever bring a man to believe in something of which he is not convinced.
Faith cannot, therefore, be thrust upon anyone by force nor is this method
recommended by Islam: (Al-Baqarah, 2 / 256).[57] Nowhere in
the Quran is changing people’s religion given as a cause for waging war. The Qur’an
gives a clear instruction that there is no compulsion in religion (Al-Baqarah, 2 / 256).
It states that people will remain different (Hud, 11 / 118), they will always have
different religions and ways and this is an unalterable fact (Al-Mâ’idah, 5 / 48) [58]
If we look carefully at the revealed cause of the related verses of the Quran
and read them against a background of the Quran as whole, we will see that jihad is an
attempt against transgressors who wronged Muslim people and treated them badly.
The reality is that a lot of western authors have a prejudicial approach to

Islam and Muslims.[59] They say that the Islamic state which
is regarded as the instrument for universalizing a certain religion must perforce be an
ever expanding state. The Islamic state, whose principal function was to put God’s
law into practice, sought to establish Islam as the dominant reigning ideology over the
entire world.[60]
They always look to them superciliously and think their world is superior to our world
and our world depends on their world. [61] They always want
to dominate, restructure and have authority over the Orient. This is always their
style.[62]
This perspective between Europe and the Orient
resulted in the European expansion which came with imperialism and colonialism [64]
According to Islamic scholars the aim of the verse Al-Baqarah, 2 / 190 is

Qureys.[65]
Zamakhsharî says the aim of the verse is
Qurays’s idolaters who fought against Muslims not Qurays’s idolaters who didn’t
fight against Muslims. On this point the verse, 2 / 190 is abrogated by Taubah, 9 / 36.
According to Rabi b. Anas the verse is the first verse which is about war revealed in
Ma’dina.[66]
Qurtubî is of the same opinion. According to
him Al-Baqarah, 2 / 190 is the first verse that relates to making war. War was
prohibited before Hicre (by Al-Mâ’idah, An-Nisâ, 4 / 13; Fussilat, 41 / 34; Al-
Muzzammil, 73 / 10, Al-Ghashiya, 88 / 22) Like this verse none of the verses revealed
in Macca allowed the instigation of war. When Prophet Muhammad moved to Madina
the verse, Al-Baqarah, 2 / 190 was revealed. [67] According to
Zamkhsari The Prophet (p.u.h.) was fighting those who fought Him verse (2 / 190)
alone until At-Taubah, 9 / 36.[68] But according to Qurtubî
this kind behaviour of the prophet’s continued until At-Taubah, 9 / 5 but this verse
was abrogated by At-Taubah, 9 / 36 and had contained orders in it to go to war against
all idolaters. [69] According to Ibn Al-
Arabî, there isn’t any abrogation. According to him the first verse about war is Al-
Hajj, 22: 3 and in it had been given permission for war, the second verse is 2 / 190 the
permission turned to obligation but in it fighting with those who fought Muslims, the
third verse that is 9: 5 ordered in it to fight all of idolaters.[70]
Suyutî did not accept any abrogation on the verses which mentioned the
relations with the musrik (idolater) too. He defined this kind of Qur’anic verse in the
traditional understanding of the Islamic theology namely Munşaat. It means that when
the situation and the condition of necessity came about and whichever Qur’anic verses
coincided with the events, they could be applied to its own meaning in the context of
time. The systematically method of Qur’anic interpretation evaluates verses under
different conditions, however, we use one of the proposition of the Qur’anic
hermeneutical method; if the first categorical condition vanishes in any occasion, the
second categorical Qur’anic verses could be active in their own meaning in the
context of time. For instance; the Quran advised the Muslims how to struggle against
idolaters. In weaker position, such verses advised Muslims to be patient against their
cruelty but when their power increased, they were instructed to defend themselves or
fight aginst their oppressors. [71] So
regarding the wisdom of gradually of the verses Fahreddin Al-Razî and Ibn Kasîr
say this: The cause of this is related to first time of Islam. During this time Muslims
were weak and the conditions of the time required this kind behaviour. But after
getting strong Once the strength of Muslims increased the verse Taubah, 9 / 5 ordered
in it the fighting all of idolaters.[72]
But Sankitî analyses the reality according to laws of the soul and says the
wisdom of the gradually is this: When Allah wants a behaviour which is hard on
souls, legalization of it is accorded gradually (tedric), otherwise the reality of the new
law being imposed suddenly would be too hard on those obliged to follow it. Jihad is
like this. Because jihad is very hard on souls. For jihad includes death and
surrendering of property. For the reality about jihad firstly they have been told
“Permission is given to those…” (Al-Hajj, 22/ 39). Later, when the souls of obliged
people were used to jihad, they have ordered to them “And fight in the way of God
with those fight you…” (Al-Baqarah, 2 / 190) This is passing from permission to a
private proposal. Lastly, when obliged people were further use to the new condition
(namely act according to war which ordered in Al-Baqarah, 2 / 190. God ordered to
them to fight against their enemies completely “Then, when the sacred months are
drawn away, slay the idolaters wherever you find them…” (At-Taubah, 9 / 5)” and “
…Fight the idolaters to the end as they fight you…” (At-Taubah, 9 / 36) etc. The
reality of gradually is in all of the requirements of hard behaviours in the Quran. The
prohibition of drinking alcohol and fasting is like this[73]
Islamic scholars giving these explanations show At-Taubah, 9 / 5, 36 are the

latest verses about war.[74]
They are putting into effect the
aims to kill Quraysh’s idolaters and their partners. But the verse is not simply an order
for killing, but also to take slaves, prisoners and to look after them appropriately. [76]
according to At-Taubah, 9 / 29 verse[77] but, women, children,

old people, men who want live in peace, monks, men who have made a pledge, and
sick people are excluded from fighting in all conditions so long as they have not been
in private actions against Muslims
When Abu Bakr (r.a.) sent Usamah’s arm to war said them those: “Oh army,
stop and I will order you (to do) ten (things); learn them from me by heart. You shall
not engage in treachery; you shall not act unfaithfully; you shall not engage in
deception; you shall not indulge in mutilation; you shall kill neither a young child nor
an old man nor a woman; you shall not fell palm trees or burn them; you shall not cut
down (any) fruit-bearing tree; you shall not slaughter a sheep or a cow or a camel
except for food. You will pass people who occupy themselves in monks’ cells; leave
them alone, what they busy themselves in which are varieties of food; if you eat

When Umar sent Ya’la b. Umayyah to Yaman he commanded him to evacuate

the people of Nejran, according to the instructions of Prophet in His (p.u.h. last)
illness regarding that in His (last) illness. He Said: “Come to them, do not tempt them
away from their religion, then remove those among them who keep to their religion.
But confirm the Muslims (in their residence). Survey the land of each of them whom
you remove, then offer them a choice of countries (to which to emigrate), informing
them that we are removing them according to injunction of God and His Messenger,
“Two religions ought not to be left in the Arabian peninsula. Therefore let them
depart, whoever among them keeps to his religion. Then give them land equivalent to
their land, in recognition of their right against ourselves and in fulfilment of (our)
guarantee of security to them, according to what God has commanded regarding that,
in Exchange between them and their Yemani and other neighbours fort hat which has
gone to their neighbours in the countryside”[79]
When Ibn Taymiyah meets Kutlusah, the commander of Mongols, to negotiate

regarding the slaves held, he strongly declared “unless the last of the Muslim, Jewish
and Christian slaves are released, the war goes on. Jews and Christians are under our
protection. We don’t accept any single one of them to remain as a slave.” In response
to this determined attitude, not daring risk a new war, Mongul commander Kutlusah
released all the prisoners. [80]
So we understand from the interpretations of the classical interpreters that sura

Taubah 9/ 5 and 36 abrogated all the 124 verses which encouraged positive attitudes
such as forgiveness, refraining from bad, establishing good relations and working
towards peace.[81]
Examples of the verses which aim at
establishing good in this world can be Al- Baqarah, 2 / 190, 217; An-Nisâ,, 4 / 90, 94;
Al- A’raf, 8 / 61, Al- Mumtahanah, 60 / 11.[82] It goes without
saying that this classical and radical interpretation implies that ninety percent of the
verses in the same theme were abrogated. Indeed, with due respect, this cannot be
accepted. This is the failure of these great mufessirs in terms of not adopting a holistic
and integrated approach despite their immense contribution to hermeneutics of
Qur’an. Whereas if we take Ibn Al-Arabî’s opinion (without abrogation) on the
subject, which in my opinion is the most logical approach, we can see there is a
gradually that infers Islam does not want war. This opinion is the best opinion on the
subject according to Qur’anic perspective and its holistic background as a whole,
because the Qur’anic universal rule is “ there shall be no coercion in matters of
faith” (Al-Baqarah, 2 / 256)
So Taubah, 9 / 5 and 36 th verse’s purpose is Qurays and the idolaters of The

Arab Peninsula. They were persecuting Muslims, exhibiting extreme behaviours
against them, breaking their pledge and beginning to offer resistance, wanting new
Muslim converts to be again like them, idolaters. All of these were showing that they
were a great danger for the new religion. For these reasons we understand Taubah, 9 /
5 and 36 th verse’s purpose is Qurays and the idolaters of The Arab Peninsula.
If we think in this way then any unabrogated verses offer an explanation and
give meaning in context. This is the best interpretation as it fits the religion which is
by nature peace and salvation. Moreover Ibn Al-Arabî says the aim of sword verse
(At-Taubah, 9 / 5) is the idolaters who fought with Muslims. [83]
Cassas, in same parallel says “Wa anne zalike innama kane hassen fi kavmin
minhum kanu ehle gadrin ve khiyanetin” / the verse is a private rather than general
verse the aim of which is for the idolaters who had been misleading Muslims. [86] The verse of
Al-Baqarah, 2 / 193 impacted on the reality. In the verse Taubah, 9 / 123 “O
believers, fight the unbelievers around you, and let them realise that you are firm.
Remember, God is with those who are pious and obedient to Him” All of these show
the verses about fighting are related to the Arab peninsula’s idolaters especially those
who fought with Muslims. For the area is a sensitive area within the Islamic religion.
Abu Hanifa says the idolaters in the Arabic peninsula must be Muslim or
they will be killed, there is no other alternative for them; for the prophet Muhammad
had been sent from them, to them, the Quran was sent by their language. For this
reason there is no alternative for them; either be killed or be Muslim. 
In my opinion some classical interpreters arrived at this conclusion as a
psychological consequence of living under conditions of war. But according to
modernist authors, this is due to situation prevalent during the first centuries of Islam,
as the Islamic state was then surrounded by bitter enemies. The believers were at war.
[88] Since the second half of the nineteenth
century, modernist authors have asserted that the relationship between the Islamic and
the other states and tribes had essentially a peaceful character. They argue that this
principle is firmly rooted in the Quran and cite the following verses: [89] “If they withdraw from you, and do not fight
you, and offer you peace, then God assign not any way to you against them” (An-
Nisâ, 4 / 90) “ …Do not say to him who offers you a greeting (salam, which also
means peace)’ Thou art not a believer, ‘seeking the change goods of the present life”
(An-Nisâ, 4 / 94) and “And if they incline to peace, do thou incline to it; and put thy
trust in God”(Al-Anfal,8 / 61)
For example Muhammad Asad says: “Every verse of the Quran must be
read and interpreted against background of the Quran as whole. The Taubah, 9 / 5
verse, which speaks of a possible conversion to Islam on the part of “those who
ascribe divinity to aught beside God” with whom the believers are at war, must,
therefore, be considered in conjunction with several fundamental Qur’anic
ordinances. One of them, “ there shall be no coercion in matters of faith” (Al-
Baqarah, 2 / 256), lays down categorically that any attempt at a forcible conversion
of unbelievers is prohibited-which precludes the possibility of the Muslims’
demanding or expecting that a defeated enemy should embrace Islam as the price of
immunity. Secondly, the Qur’an ordains, “Fight in God’s cause against those who
wage war against you; but do not commit aggression, for, verily, God does not love
aggressors” (Al- Baqarah, 2 / 190); and the verse An-Nisâ, 4 / 91. Thus, war is
permissible only in self-defence.” Not in here other way. The only way of Muslims
avoid, desisting from hostility. [90]
Because modernist interpreters have liked this view I agree with the modernist
scholar’s ideas. Perhaps the classical interpretations of jihad verses had an important
function in historical time. Maybe the great expansion of Islam in the short time after
its inception was largely due to the militant spirit of the new faith. Jihad verses of this
kind played a large part in creating a conquering spirit in historical times; however
this may not be the case in today’s modern world. Jihad expresses the struggle of
intelligence and persuasion. I agree Said Nursi’s this view: “jihad of the time being
by love not by terror. The outside jihad being by the glory of the certainty of Islam.
Because outside enemies are civilized people we must do jihad with evidences of
Shari’ah (Sari’a)”.[91]


Associate Professor in the Divinity Faculty of Yuzuncu
Yil University in Van / Turkey
Bell, Richard, Bell’s Introduction to the Qur’an
(Completely Revised and Enlarged by W. Montgomery Watt), Edinburgh at the
University press, 1970, p. 119; Gibb, H. A. R., Mohammedanism, Oxford
University Press, New York, 1953, p. 1; Wensınsck, İslam Ansiklopedisi,
“Müslim” Article., M. E. B., 1993; Darkot, Besim, İ. A., M. E. B.,“İslam” Article.
Arnold, T.W., First Encyclopaedia of Islam, “Islam”,
1987, Leiden, p. 539; Sherif, Faruq, A Guide to Contents of the Qur’an, Garnet
Publishing, 1995, p. 117-118; Thomas, Patrick Huges, B. D., M. R. A. S., A
Dictionary of Islam, Premier Book House, Lahore, p. 220
Bell, Ibid, p. 119; Gibb, H. A. R., Mohammedanism, p.
1; Wensinsck, Ibid Article, Darkot, Ibid Article., Gibb, H. A. R. and Kramers, J.
H., Shorter Encyclopaedia of Islam’ Leiden and London, 1953, p. 176; The New
Encyclopaedia Britannica, Volume: 6, P. 409; Arkoun, M. ‘Encyclopaedia of the
Qur’an, Brill, Leiden-Boston, 2002, Volume II, p. 565
Rafiî, Mustafa Sadık, Tarihu Adabi Al-Arab, 4. etd.,
Dar Al-Kitab Al-Arabî, Bairut, 1974, I. 178-179
About this subject Mustafa Sadık, Ar-Rafiî’ says: “If someone seriously gives
himself / herself to the mystery of Arab language, enquires its words,
contemplates ways, examines their place in the language, sets each example
to the places where necessary in accordance with the aim and places them to
their categories and the measures, he/she obtains most of vad’(the setting
down, placing of nouns in first time), mysteries (of the Arab language); (then)
he/she unbelievably unveils the wisdom that situated in the fineness of this
strange language, understands that this language is the language of natural
intelligence; nature is however steadily exposed to an divine plane. This
language shows in it the origin of the perfection, not perfection itself. This
language is virtually as miracle. If a person says that this language is
established by Allah at the point of “harmony and inspiration”, this is not an
extreme expression. The impact of this brings up itself in Qur’an”. Rafii, Ibid,
I. 178-179
Look. Taftazani, Sadüddin, Tadric Al-Adani Hamiş alâ
Metni Al-Zencani, Salah Bilici Kitabevi, İstanbul, s. 24
Tabarî, Abu Ja’fer Muhammad b. Jerir, The History of
Al-Tabarî / Târih Al-Umam wa Al-Mülûk, Bairut, 1407, I. 130; Hamidullah,
Muhammad, Al-Vesaiku Al-Siyasiyye, Daru Al-Nefâis, Bairut, 1985, p. 109;
Hamidullah, Muhammad, İslam Prophet (Translated to Turkish language by:
Salih Tuğ), 4. edt., İrfan Yayınevi, İstanbul, 1980, I. 361
Al-Isfehanî, Rağıb, Al- Müfradât fı Ğarib Al-Kur’ân,
Dârü’l-Marife, Bairut, p. 239
Al-Isfehanî, Ibid, p. 239
Iqbal, Mohammad, The Reconstruction of Religious
Thought in Islam, Shaikh Muhammad Ashraf, Lahor, 1954, p. 109
Izutsu, Toshihiko, God And Man In The Koran, Ayer
Company Publishers, 1987, p. 200
Bilal was a friend of prophet Muhammad (p.u.h.).
When the time of prayer came he was calling people to the pray by Azan (the
invitation of the prayer)
Abu Davud, Süleyman b. Aş’as b. İshak al- Azdî,
Sünen / Adab, 4985, 4986, Çağrı Yayınları, İstanbul 1992; Ahmad b. Hanbal,
Sunan, Çağrı Yayınları, İstanbul 1992, V. 364
Iqbal, Sir Muhammad, The Reconstruction of
Religious Thought in Islam, Kasmiri Bazar-Lahore,
1954, p. 109
In this verse the term of “Al-Salaam” is a noun
infinitive that using as hyperbole meaning. According to the first dimension the
meaning is as follows: (He it is)“who far from deficiency”, and secondly, (He it
is) “who is giving tranquillity, serenity, calmness” Zamakhsharî, Mahmud b.
Umar, Al-Kaşşâf an Hakâiki Gavâmid At-Tanzîl wa Uyunil Akavil fi Vucuhi’ At-Tavil,
Dâr Al-Kitab Al-Arabî, 1987, Bairut, IV. 509; Razî, Fahreddin, Tefsir Al-Kabîr, Dâr Al-
Kütub Al-İlm, Tahran, X.513; Âlusî, Şihabuddin Mahmud, Ruh Al-Meânî fî At-Tafsir
Al-Qur’ân Al-Azîm wa Sab’i Al-Masânî, Dar Al-Fikr, Bairut, 1987, XXVIII. 63
Yazır, Muhammad Hamdi, Hak Dini Kur’ân Dili, Eser
Neşriyat, 1979, II. 1062
Bukhârî, Iman 10, Rikâk, 26, Çağrı Yayınları, İstanbul
1992; Muslim, İman, 64- 65, Çağrı Yayınları, İstanbul 1992; Abu Davud, Jihâd, 2,
Çağrı Yayınları, İstanbul 1992; Tirmizî, Kıyâme, 52, Çağrı Yayınları, İstanbul
1992; Dârimî, Rikâk, 4, 8, Çağrı Yayınları, İstanbul 1992; Ahmad b. Hanbal,
Sünan, Çağrı Yayınları, İstanbul 1992, II. 160, 163, 178, 191, 193, 195; V. 2,
206, 209, 212
Bukhârî, İman, 20, İst’zan, 9, 19; Muslim, İman, 63;
Abu Davud, Edeb, 131; Nasaî, İman, 12, Çağrı Yayınları, İstanbul 1992; Ahmad
b. Hanbal, Ibid, II. 169
Bukhârî, İman, 20; Tirrmizî, At’ime, 45
About the statement’s caming to the mean of Islam
and peace too Look. Qurtubî, Abu Abdillah Muhammad b. Ahmad, Al-Câmiu lî
Ahkâm Al-Kur’ân, Dâr Al-Kütub Al-İlmiyye, Bairut, 1988, III. 17; Baydawî,
Abdullah b. Umar, Anvarü Al-Tenzil wa Asrarü Al-Te'vil (Min Haşiyeti
Shaikhzâde) Hakikat Kitabevi, İstanbul, 1991, I. 510
For example Razî says that the statement has come to mean Islam and
peace. For this reason if we take the verse to mean peace this would explain to
us the lifting of war and disputes. The verse therefore can be interpreted as
follows:
“ O Believers, enter into ‘silm’ (peace totally, namely on the help to

the religion and for sake of Him resist to difficulties, being in harmony don’t
follow in the footsteps of Satan on making inclination to the world and
encourage arguments between each other your acknowledged foe” (Al-
Baqarah, 2 / 208)
Razî, Ibid, II. 353

Look. Razi, Ibid, II. 352
Yazır, Ibid, II. 736
Bukhârî, Rikâk, 26; Muslim, İman, 64- 65; Abu Davud,
Jihâd, 2; Tirmizî, Kıyâme, 52; Dârimî, Rikâk, 4, 8; Ahmad b. Hanbal, Sünen, II.
160, 163, 178, 191, 193, 195; V. 2, 206, 209, 212
Nursî, Bediüzzaman Said, Mesneviî Nuriyye
(Translated to Turkish language by. Abdülmecid Nursî), Edited by. Sözler
Yayınevi, İstanbul 1977, p. 81
Jung’s theory is this: The centre of all the psychic
material that does not come from personal experience. It extends across
cultures and across time. Jung identifies the collective, or transpersonal,
unconscious as the centre of all psychic material. Jung postulates that the mind
of infant already possesses a structure that moulds and channels all further
development and interaction with the environment. This basic structure is
essentially the same in all infants. Although we develop differently and become
unique individuals, the collective unconscious is common to all people and is
therefore one. See: Frager, Robert and Fadıman, James, Personality and
Personal Growth, United States 1998, Fourth Edition, p. 67, 91; Jung, Carl
Gustav, L’homme â la Decouverte de Son Âme / İnsan Ruhuna Yöneliş
(Translated to Türkish language by. Engin Büyükinal ) Edited by. Say, İstanbul,
2003, p. 30-31
True Islam and The Islamic Consensus on the Amman
Message, p. 154- 155
İbn Al-Arabî and Baydawî' says having the ruling of
Kabil’s murder found in the old testament first time is an indication for it being
the first divine book. (Bkz. İbn Al-Arabî, Abu Bekr Muhammad b. Abdillah,
Ahkâmü'l-Kur'ân, Dâr Al-Kütub Al-İlmiyye, Bairut, 1988, II. 88; Baydawî, Ibid, II.
210) If this statement was a general unwritten statement before the Old
Testament, it should be induced that it should be a general anonymous
statement. İbn Al-Arabî, Ibid., II. 88
Kutub, Seyyid, Fî Zılâl Al-Kur'ân, Dâr Al-Şurûk, 1980,
II. 877
Baydawî, Ibid., II. 210; Yazır, Ibid, III. 1658;
Mawdudi, S. Abul A’la, The Meaning of the Qur’an, 3.edt. Islamic Publications
Ltd., 2002, I. 447
Zamakhsharî, Ibid, I. 627; Baydawî, Ibid, II. 210;
Razî, Ibid, IV. 344; Şavkânî, Muhammad b. Ali b. Muhammad, Feth Al-Kadîr,
Mustafa Al-Babî Al-Halebî, Mısır, II. 34; Yazır, Ibid, III. 1658; Mawdudî, Ibid, I.
421
Zamakhsharî, Ibid, I. 627; Şavkanî, Ibid, II. 34
Ibn Manzur, Abu Al-Fadl Camaluddin, Muhammad,
Lisan Al-Arab, Daru Bairut, 1955, “Jahd” Article, III. 133- 135; At-Tahanavi ,
Muhammad Ali b. Ali b. Muhammad, Kassafu Istlahati Al-Funun, Dar Al-Kutub
Al-Ilmiyya, Bairut, 1998, I. 267; M’aluf, Louis, Al-Muncid, Al-Matbaatu’l-
Katulikiyya, Bairut, 1951, p. 101; Steingass, Ph. D., Arabic-English Dictionary,
London, 1884, p. 250; Cemaatun minel Kubarai’-Lugaviyyinni’l-Arab, Al-
Mu,camu Al-Arabiyya Al-Asasiyya, Matbaatu li At-Terbiyyeti wa As-Sakafa,
1989, p. 281-282; Baalbaki, Dr. Rohi, Al-Mawrid, Dar Al-Ilm Lilmalayin, 1997, p.
437, Firestone, Reuven, Jihad The Origin of Holy War in Islam, New York
Oxford University Press, 1999, p. 16; Khanam, Farida, (Editors: Singh, N. K.-
Agwan, A.R.), Encyclopaedia of the Holy Qur’an’ Global Vision Publishing
House, Delhi-India, 2000, II. 669
At-Tahanavi, Ibid, I. 267
Cemaatun minel Kubara-i’-Lugaviyyinni Al-Arab, Ibid,
p. 281
At-Tahanavi, Ibid, I. 267; Blachere, Regis, Pellat,
Charles and esc (others), Dictionnaire Arabe-Francais-Anglais, G.-P. Maisnneuve
et Larose, Paris, 1976, III. 1823; Louis, Ibid, p. 101; Afzalur Rahman, Islam
Ideology and the Way of Life, Seerah Foundation, London, II Edition, 1988 p.
170
Khanam, Farida, Ibid, II. 670
Ghazalî, Muhammad, A Journey Through the Qur’an
Themes and Messages of the Holy Qur’an, Dar Al-Takva, 1998, P. 16- 17
About this verse Afzalur Rahman says these: The
Muslims are told to retaliate against those who fight against them in these word
‘Fight in the way of God those who fight against you, but do not transgress.
God does not love the transgressor’ (Al-Baqarah, 2 / 190). But Muslims never
will be the first to attack any innocent and peaceful people. Peaceful co-
existence between non-Muslims and Muslim (At-Taubah, 9 / 4) , Afzalur Rahman,
Ibid, P. 173
The prohibition is regularly reinforced by Qur’anic verses: ‘Do not
transgress, God does not love the transgressors’ indeed. Transgression has been
interpreted by Qur’anic exegetes as meaning initiation of fighting those with
whom a treaty has been concluded, surprising the enemy without first inviting
them to make peace, destroying crops or killing those who should be protected.
About the subject Mahmud Shaltut says those: These verses order the Muslims
to fight in the way of God those who fight them and to scatter them just as
they had once scattered the Muslims. They prohibit the provocation of hostility
and this prohibition is reinforced by God’s repugnance to aggression and by his
dislike of those who provoke hostility. Then they point out that expelling
people from their homes, frightening them while they are safe and preventing
them from living peacefully without fear for their lives or possessions is
persecution worse than persecution by means of murder and bloodshed. These
verses also prohibit fighting in holy places or in holy periods, unless the Muslims
are under attack. For if their sacred protection is violated and fighting becomes
lawful for them, they are allowed to meet the hostility by the same means by
way of retaliation. Seltut, Mahmud, Al-Qur’an wa Al-Kital, Cairo, Matbaatu Al-
Nasr, 1948, p. 60- 61
According to Abdel Halem ‘Those who fight against you’ means actual
fighters-civilians are protected. The Prophet (p.u.h.) and his successors, when
they sent out an army, gave clear instructions no to attack civilians-women, old
people, religious people engaged in their worship-nor destroy crops or animals.
Discrimination and proportionality should be strictly observed. Only the

combatants are to be fought, and no more harm should be caused to them than
they have caused (Al-Baqarah, 2 / 194). Abdel Haleem, Muhammad,
Understanding the Themes and Style, I.B. Tauris, London, New York, 1999, p.
63
According to Abdel Haleem The main clause of the
sentence“ kill the polytheists” is single out by some Western scholars to
represent the Islamic attitude to war: even some Muslims take this view and
allege that this verse abrogated other verses on war. According to him, this is
pure fantasy, isolating and decontextualising a small part of a sentence. The
full picture is given in At-Taubah, 9 / 1-15, which gives many reasons for the
order to fight such polytheists. They continuously broke their agreements and
aided others against the Muslims, they started hostilities against the Muslims,
barred others from becoming Muslims, expelled Muslims from the Holy Mosque
and even from their own homes. At least eight times the passage mentions
their misdeeds against the Muslims. Consistent with restrictions on war
elsewhere in the Qur’an, the immediate context of this ‘sword verse’ exempts
such polytheists as do not break their agreements and who keep the peace with
the Muslims (At-Taubah, 9 / 7). It orders that those enemies seeking safe
conduct should be protected and delivered to place of safety they seek (At-
Taubah, 9/ 6) The whole of this context to V.5 with all its restrictions, is
ignored by those who simply isolate on part of a sense to build their theory of
war in Islam on what is termed ‘The Sword Verse’ even when the word ‘sword’
does not occur anywhere in the Qur’an. Abdel Haleem, Muhammad,
Understanding the Themes and Style, Tauris, London, New York, 1999, p. 65-
64
Zamakhsharî, Ibid, I. 235
Riza, Resit, Al-Manar, Dar Al-Marife, Bairut, X. 166
Mawdudî, Ibid, III. 177
Ghazalî, Ibid, p. 115
Ghazalî, Ibid, p. 117
Look. Tabari, Muhammad b. Jerir, Jami ‘Al-Bayan fi
Tafsir Al-Qur’an, Bairut, Dar Al-Ilmiyya, 1999, IX. 161
Sale says about this permission (Al-Hajj, 22/40)
these: “That is, the public exercise of any religion, whether true or false, is
supported only by force, and therefore, as Muhammad would argue, the true
religion must be established by the same means” E. M. Wherry, M. A., A
Comprehensive Commentary on The Qur’an, London, Trubner’s Oriental Series,
Vol. III. p. 166
As always Sale has been twisting like this the best right reason shows it other
kind
Look. Guillaume, A., The Life of Muhammad (A
Translation of Ishaq’s Sirat Rasul Allah), Oxford University Press, London, New
York, Toronto, p. 212
E.M. Wherry, M.A., Ibid, III. p. 165
Vahidî, Abu Hasan Ali b. Ahmad, Asbab Al-Nuzul,
Daru Ibn Kasir, Dimask, 1988, P. 258; Hazin, Alauddin Ali b. Muhammad b.
Ibrahim, Tefsiru Al-Hazin (Lubab AI- Te’vil fi Maani Al-Tenzil), Daru’l-Fikr, III.
291; Al-Bagavî, Abu Muhammad Al-Huseyn b. Mas’ud, Tafsiru Al-Bagavi
(Maalimu Al-Tanzil), Daru Al-Ilmiyye, Bairut, 1993, III. 344; Savkani, Muhammad
b. Ali, Fath Al-Kadir, Sirkatu Mustafa Al-Babi Al-Halabi, Misir, III. 456
Zamakhsharî, Ibid, III. 160; Baydawî, Ibid, III. 386;
Razi, Ibid, VIII. 228; Abu Hayyan, Al-Andulusî, Al-Bahrul Al-Muhit, Dar Al-Kotob
Al-Ilmiyah, Beirut-Lebanan, 2001, VI. 346; Alusî, Sihabuddin Mahmud, Ruhu Al-
Maani, Dar A-Fikr, XVII. 162
Guillaume, The Life of Muhammad A Introduction of
Ishaq’s Sirat Rasul Allah, Oxford University Press, London, 1955, p. 212
Khanam, Farida, Ibid, II. 670- 671
Abdel Haleem, Ibid, p. 61
Look, Afzalur Rahman, Ibid, p. 173
Look, Abdel Haleem, Ibid, p. 63
Firuzabadi, Muhammad b. Ya’kub, Al-Qamus Al-
Muhit, “Jahd” Article, I. 286; Ibn Manzur, Ibid, “Jahd” Article, III. 133- 135; Az-
Zabidî, Murtada, Sharh Al-Qamus Al-Musamma Taju Al-Arus min Jawahir Al-
Qamus, II. 329; Khanam, Ibid, II. 669
Afzalur Rahman, Ibid, p. 174
Abdel Haleem, Ibid, p. 61
Gibb, H. A. R., Mohammedanism, Oxford, Preface;
Firestone, Reuven says those about this subject: Islam is perhaps the
misunderstood religion to the west, and many stereotypes still hinder clarity
about its tenets and practices. Western prejudice toward Islam itself. Even
before Muhammad, the nearly inaccessible Arabian Peninsula became a haven
for practitioners of heterodox from of Christianity that sought refuge from
persecution by Orthodox church. The church in response, considered Arabia a
“breeding ground of heresies “hearesium ferax” even before the great
civilization that arose along with it represented Europe’s greatest threat both
politically and intellectually, for a thousand years. From the conquest of Spain
in the early eight century to the siege of Vienna by Ottoman Turks in 1963,
Islam represented a threat to the very physical existence of Christendom. This
and Islam’s achievement in all scientific and intellectually fields during its
heyday in the Middle Ages caused a reaction in west that epitomized Islam as
cruel, evil, and uncivilized. This negative characterization began when Islam
was powerful and Christianity weak but has continued into our own day.
Firestone, Ibid, p. 13
For example about Muslims Peters, Rudolph says those: Throughout

Islamic history, governments and opposition movements have declared their
Muslims adversaries to be heretics or unbeliever (takfir, declaring someone to
be a kafir unbeliever) in order to justify their struggle against them. Peters,
Rudolph, Jihad in Classical and Modern Islam, Markus Wiener Publishers
Princeton, 2005, p. 7
In the other place says these: During Islamic history, but especially in
18th and 19th centuries, radical movements, striving for a purification of Islamic
the establishment of a purely Islamic society proclaimed jihad against their
opponents, both Muslims an non-Muslims. To justify the struggle against their
Muslim adversaries, they would brand them as unbelievers for their neglect to
adhere to and enforce the strict rulers of Islam. Peters, Ibid, p. 5- 6; See, Ibid,
p. 103
Majid Khadduri, War and Peace in the Law of Islam,
Baltimore, 1955, p. 51; Bernard Lewis, "Politics and War" the Legacy of Islam,
Oxford, 1974, p. 175; Ülken, Hilmi Ziya, İslam Düşüncesine Giriş (foot note: 2),
İbrahim Horoz basımevi, İstanbul, 1954, p. 17
Said, Edward W. Orientalism, Penguin Books, p. 7;
Kennedy, Valery, Edward Said A Critical Introduction, Polity Press, p. 23
Said, Edward W., Ibid, p. 3; Kennedy, Ibid, p. 21
Kennedy, Ibid, p. 22
Peters, Ibid, p. 2; Riza, Resit, Ibid, X. 166
Vahidî, Ibid, p. 46; Zamakhsharî, Ibid, II. 289
Qurtubi, Ibid, II. 231- 232
Ourtubî, Ibid, II. 232
Ibn Al-Arabî, Abu Bakr Muhammad b. Abdillah,
Ahkamu Al-Qur’an, Bairut-Labanon, 1988, I. 144
Suyutî, Calaladdin, Al-Itkan fi Ulumi Al-Qur’an, Daru
Ibn Kasir, Bairut-Dimask, 1987, II. 703-704
Razî, Ibid, II. 288; Ibn Kasir, Tafsiru Al-Qur’an Al-
Karim, Daru’l-Hadis, Kahira, 2002, V. 446-447
Sankitî, Muhammad b. Muhammad, Advau Al-Bayan fi
Iydahi Al-Qur’an bi Al-Qur’an, Alamu Al-Kutub, Bairut, V. 700-701; the
prohibition of alcohol drinking is like this: abandon of drinking is hard on souls.
For this reason when Allah wanted to prohibit of alcohol He prohibited it
gradually. Firstly He told of the harms of it “ They ask you of (intoxicants,)
wine and gambling. Tell them: “ There is great enervation though profit in
them for men; but their enervation is greater than benefit…” ( Al-Baqarah, 2 /
219). Later when their soul becomes used to it, the negative effects are more
than the benefits. Allah prohibited alcohol during prayer times “O you who
believe, do not perform your service of prayer when you are intoxicated…”
(An- Nisâ, 4 / 43). After this verse was revealed people drank alcohol only when
its effects would not continue into prayer time. These times were after Isa and
fecr prayer. The prohibition was gradual and began with this explanation of the
damaging effects of alcohol. When the people had become used to these
prohibitions Allah prohibited it completely by saying “O believers, this wine
and gambling, these idols, and these arrows you use divination, are all acts of
Satan (evil); so keep away from them. You may haply prosper” (Al-Ma’idah,
5/90). Similarly with fasting Allah gradually legalised fasting, for the abstinence
of self from lust and food was difficult for the people to comprehend
completely and suddenly. Firstly He gave people the freedom to fast or give
food to the poor “Those who find it hard to fast should expiate by feeding a
poor person. For the good they do with a little hardship is better for men. And
if you fast it is good for you, if you knew” ( Al-Baqarah, 2 / 184) when the
souls of people had become accustomed to this Allah ordered fasting certainly
“So when you see the new moon you should fast the whole month…” (Al-
Baqarah, 2 / 185) Sankitî, Ibid, V. 701
Some scholar says the legalization of fasting had been in three stages.
Firstly Allah ordered people to carry out easy fasting, as Asura fasting; every
month people must carry out three days of fasting. Later when Allah wanted
Ramadan fasting He made this order gradually, as we said before in two stages.
Sankitî, Ibid, V. 701
Look. Alusî, Ibid, I. 74; Qurtubî says, Surat At-Taubah
revealed after Al-Baqarah about two years later. Qurtubi, Ibid, II. 234
Resit, Riza, Ibid, X.166; Kasimî, Muhammad
Camaluddin, Tafsiru’l-Kasimî (Mahasinu At-Ta’vil), Darul Fkir, Bairut, VII.132;
Maragî, Mustafa, Tafsiru Al-Maragî, X.57
Look. Tabarî, Jami ‘Al-Bayan, II. 190; Alusî, Ibid, I.
76; Not the verses related the The People of Book. According to Islam scholars
the People of the Book have to pay the pool tax under Islam ruler. (Alusi, Ibid,
II. 236) They are free people in their religion. (This reality supported by some
the Book persons: ) The The People of Book not be converted by force allowed
to live as protect peoples (dhimmis) if they pay a special tax and live a
condition of humility (Look. Firestone, Ibid, p. 53). For example the Jews of
Medina were not attacked by the Messenger until they had broken their pledge
and had begun to offer resistance, just as the polytheists had done before. The
Messenger only fought those fought him, and that his fighting had no other aims
than repelling oppression, warding off rebellion and aggression and putting an
end to persecution for the sake of religion (Look. Mahmud Seltut, Al-Qur’an Wa
Al-Kital, Cairo: Matbaatu’n-Nasr, 1948, p. 60- 61). The letter of Umar b
Khattab to the people of Jerusalem (in the time 636-37 ) is supporting to right
of the reality:
“In the name of God, the Merciful, the Compassionate. This is the
assurance of safety (amman) which the servant of God, Umar, the Commander
of the Faithful, has granted to the people of Jerusalem. He has given them an
assurance of safety for themselves, for their property, their churches, their
crosses, the sick and the healthy of the city, and for all the rituals that belong
to their religion. Their churches will not be inhabited (by Muslims) and will
not be destroyed. Neither they, nor the land on which they stand, nor their
cross, nor their property will damaged. They will not be forcibly converted. No
Jew will live with them in Jerusalem. The people of the (other) cities, and
they must expel the Byzantines and the robbers. As for those who will leave
the city, their lives and property will be safe until they reach their place of
safety; and for those who remain, they will be safe. They will have to pay the
poll tax like the people of Jerusalem. Those of the people of Jerusalem who
want to leave with the Byzantines, take their property, and abandon their
churches and their crosses will be sate until they reach their place of safety.
Those villagers (ahl al-ard) who were in Jerusalem before the killing of so-and-
so may remain in the city if they wish, but they must pay the poll tax like the
people of Jerusalem. Those who wish may go with the Byzantines, and those
who wish may return to their families. Nothing will be taken from them
before their harvest is reaped. If they pay the poll tax according to their
obligations, then the contents of this letter are under the covenant of God,
are the responsibility of His Prophet, of the caliphs, and of faithful. The
persons who attest to it are Khalid b. al-Walid, Amr b. al-Asi, Abd al-Rahman
b. Awf, and Mu’awiyah b. Abi Sufyan. This letter was written and prepared in
the year 15 / 636- 37” (Tabarî, Abu Ja’fer Muhammad b. Jerir, The History of
Al-Tabarî, Translated and Annotated by Yohanan Friedmann, State University of
New York Press, 1992, Vol. XII. p. 191- 192)
Prophet Muhammad (p.u.h.) ordered that jizayah should be collected

from the Hajar people which they were Zoroastrians (Look. Ibn Al-Arabî, Ibid, I.
156-157). Hajar’s people’s this event confirming to the reality of Zoroastrians
that they have been treading as the The People of Book:‘Umar accepted no
tribute from the Zoroastrians until ‘Abd ar-Rahman ibn Avf testified that the
Prophet (p.u.h.) had collected tribute from the Zoroastrians of Hajar (in
southern Bahrayn) and had said : Establish for them the same custom as for
the people of the book, for they have a similar book”. Thus they are regarded
as possessing the Book.” Look. Gatje, Helmut, The Qur’an and its Exegesis
Selected Texts with Classical and Modern Muslim Interpretations (Translated
and Edited by Alford T. Welch), Routledge and Kegan Paul, London and Henley’
1971, p. 138- 139; Alusî, Ibid, X. 79
“Fight those people of the Book who do not believe
in God and the Last Day, who do not prohibit what God and His apostle have
forbidden, nor accept divine law, until all of them pay protective tax in
submission” (Taubah, 9 / 29), Jaziyah, is a tax levied on non-Muslims for
protection and other services.
Tabarî, The History of Al-Tabarî, X. 16
Tabarî, The History of Al-Tabarî , XI. 175-176
Ahmad Emin, Islamin Bugunu (Translasted by.
Abdulvahhab Ozturk) Ankara, 1977, p. 137
Kasimî, Ibid, p. 134; Resit Riza, Ibid, X. 166
Al-Nahhas, Abu Cafar Ahmad b. Muhammad, Al-Nasih
wa Al-Mansuh, Muassasatu Al-Risale, 1991, p. 487- 488 p. 487- 488; Suyutî,
Ibid, II. 712
Ibn Al-Arabî, Ibid, II.457; Zuhaylî, Ibid, X. 110
Cassas, Abu Bakr Ahmad b. Ali, Ahkamu Al-Kur’an,
Dar Al-Fikr, 1993, III. 126; Zuhaylî, Ibid, X. 111
Look. Razî, Ibid, II. 291
Razî, Ibid, II. 289
Alusi, Ibid, X.79; Like the idea see also: Zuhaylî,
Ibid, X. 108
Asad, Muhammad, The Massage of the Qur’an, Dar
Al-Andalus, Gibraltar, 1980, p. 256 ; Darvaza, M. Izzat, Al-Tafsiru Al-Hadis
(Translated to Turkish language by: Mehmet Baydas, Vahdettin Ince), Ekin
Yayinlari, VII. 279-280; Ates, Suleyman, Yuce Kur’an’in Cagdas Tefsiri, Yeni
Ufuklar Nesriyat, I. 332-335
Look. Peters, Ibid, p. 112
Asad, Ibid, p. 256
Nursî, Said, Ictima-i Receteler, Tenvir Nesriyat,
1990, II. 273, 298
0 comments Links to this post
TUESDAY, JUNE 24, 2008

Muslim Voters Detect a Snub From Obama
By ANDREA ELLIOTT
As Senator Barack Obama courted voters in Iowa last December, Representative
Keith Ellison, the country’s first Muslim congressman, stepped forward eagerly
to help.
Mr. Ellison believed that Mr. Obama’s message of unity resonated deeply with
American Muslims. He volunteered to speak on Mr. Obama’s behalf at a mosque
in Cedar Rapids, one of the nation’s oldest Muslim enclaves. But before the
rally could take place, aides to Mr. Obama asked Mr. Ellison to cancel the trip
because it might stir controversy. Another aide appeared at Mr. Ellison’s
Washington office to explain.
“I will never forget the quote,” Mr. Ellison said, leaning forward in his chair as
he recalled the aide’s words. “He said, ‘We have a very tightly wrapped
message.’ ”
When Mr. Obama began his presidential campaign, Muslim Americans from
California to Virginia responded with enthusiasm, seeing him as a long-awaited
champion of civil liberties, religious tolerance and diplomacy in foreign affairs.
But more than a year later, many say, he has not returned their embrace.
While the senator has visited churches and synagogues, he has yet to appear at
a single mosque. Muslim and Arab-American organizations have tried repeatedly
to arrange meetings with Mr. Obama, but officials with those groups say their
invitations — unlike those of their Jewish and Christian counterparts — have
been ignored. Last week, two Muslim women wearing head scarves were barred
by campaign volunteers from appearing behind Mr. Obama at a rally in Detroit.
Read the full article here.
0 comments Links to this post

Older Posts
Subscribe to: Posts (Atom)
Navigation
 Home
 Book Reviews
 Peer-Reviewed Articles
 Contact Us
 eBooks: Rare Books
 News and Essays
 Archived Essays
 Translations
 SIME @ Google
 Bookmark This!
 Search/Find
 Tell a Friend
Editors & Contributors
 SOUAIAIA
 Dr. Yousfi
 Essays Editor
 saddik
 Prof. F. Berrada
 Dr. Miller
 sime-journal Admin
 Guest Editor
 SIME Managers
 SIME Editors
Sign In
 Sign In/Create Account
Articles Archive
 ▼ 2008 (3)
o ▼ June (2)
 ISLAM: THE RELIGION OF PEACE
 Muslim Voters Detect a Snub From Obama
o ► March (1)
 Demagoguery in the Political Discourse and the Ali...
 ► 2007 (13)
o ► October (1)
 Religious Democracy & Theocracy
o ► June (1)
 Democracy Rebuffed
o ► May (11)
 Faith and Science: Solipsist Implications
 Torture for Interests: The Denial of Human Dignity...
 Imam Musa Sadr and Religion in the Contemporary Wo...
 Fine-Tuning Democracy: Too Much Power… too Little ...
 Converging Interests
 Imperialism from Without and Despotism from Within...
 A just peace or no peace
 Some Reflections on Pan-Islamism
 The Limit of Freedom of Expression is the Rights o...
 PARAMOUNT SOVEREIGNS
 Opportunism and Capitalism
Video Bar
powered by
aNAlytics
I have finished watching this

Islam: The Religion of Peace

Uploaded by

Copyright:

Available Formats

Islam: The Religion of Peace

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Islam: The Religion of Peace

Uploaded by

Copyright:

Available Formats

THURSDAY, JUNE 26, 2008

ISLAM: THE RELIGION OF PEACE

ISLAM: THE RELIGION OF PEACE

The word Islam as a noun, is a system of beliefs revealed by Allah to Muhammad.

According to Mustafa Sadık Ar-Rafiî’ Arabic especially the Qur’anic words

With this dimension to say “aslama” means “sare zâ silmin / to find

From this etymology we understand,

1. To be Muslim is to find confidence and to reach safety, to find calmness.

“ Feinnî ad’uke bidiayeti’l-Islam. Aslim taslim / I invite you to be Muslim.

As seen in this letter: “Being a Muslim means finding peace of mind. So it is

So Isutsu impacts on this meaning, namely the meaning of becoming

It is this dimension of prayer that provides calmness, the tesbihat starts by

In an other Hadith it is told,“ Lâ tadhulune’l-Cennete hatta tü’minu vela

In the context this has been said in the Qur’an:

In the hadith (mentioned above) a Muslim described in such a way:

“Al Muslimu men salime’l-Muslimune min lisanihi ve yedihi / The Muslim is

In the Hadith hand represents bodily, tongue represents spiritual action. So

Islam aims at bringing the community within the context of a unified

In Eastern cultures, enmities continue across generations. At the time of

The power of Islam to proliferate peace, at the time of Muhammad (p.u.h)

This emphasizes the sanctity of human life: It is essential for preservation of

Jihad is the most misunderstood Islamic concept. Some other religion’s

In reality the doctrine of jihad mobilizes and motivates Muslim people to

But according to some Islamic scholars the sword verse is At-Taubah 9 /

The former verse of Al-Baqarah, 2 / 191 is this verse:

For good understanding of these verses we must look the historical

Like this in some conditions war become necessary. For example we

The reality is that a lot of western authors have a prejudicial approach to

Classical Muslim Qur’anic interpretation, however, did not go in this

According to Islamic scholars the aim of the verse Al-Baqarah, 2 / 190 is

Islamic scholars giving these explanations show At-Taubah, 9 / 5, 36 are the

according to At-Taubah, 9 / 29 verse[77] but, women, children,

When Umar sent Ya’la b. Umayyah to Yaman he commanded him to evacuate

When Ibn Taymiyah meets Kutlusah, the commander of Mongols, to negotiate

So we understand from the interpretations of the classical interpreters that sura

So Taubah, 9 / 5 and 36 th verse’s purpose is Qurays and the idolaters of The

“ O Believers, enter into ‘silm’ (peace totally, namely on the help to

Razî, Ibid, II. 353

Discrimination and proportionality should be strictly observed. Only the

For example about Muslims Peters, Rudolph says those: Throughout

Prophet Muhammad (p.u.h.) ordered that jizayah should be collected

0 comments Links to this post

TUESDAY, JUNE 24, 2008

Read the full article here.

0 comments Links to this post

Subscribe to: Posts (Atom)

Editors & Contributors

 Sign In/Create Account

I have finished watching this

You might also like