An Exposé on One of the Greatest Destroyers of Modern Day Discourse

“We have been forbidden to search for faults, we can take note only of that which is overt.” (Ibn Mas’ood)

Perhaps one of the greatest trials for those who discuss issues of contention today is context. Understanding the context of a person’s speech can set a person totally against another, or totally in agreement with him. It can cull hate in our hearts, or love. If I tell you, “The solution to our problems is to love Allah.”—the context in which one receives that statement will determine whether I am perceived as a passive, do-nothing, extreme sufi who believes that no organized hard work is required to solve problems….or as one who believes in sincere, dedicated work to help society, but remembers that nearness to Allah (swt) is the end goal of all work and of our existence. The assumption that I am a simpleton who has no further thought than that statement, or that I may have more thoughts going on behind the scenes but that this is a conclusion that I have come to is in the ear and eye of the beholder.

The assumption of man—the faulty assumption—tends to fall on the side of conflict. When we hear a statement, we tend to suspect immediately that the person who is speaking is less knowledgeable than ourselves, perhaps less aware of the issue, and so we jump on his/her statement to break the argument into oblivion.

Suppose a person were to say to you: “Every Muslim in the West should read the newspaper every morning.” One man’s assumption may think – this brother is a political nut-case who thinks the solution lies in being aware of politics and current events, why isn’t he doing dhikr (remembrance) in the morning!?” However, another person may think: “It is good that he is encouraging us to read the newspaper. After my dhikr every morning, I think I will do that so I am aware of what is going on in the world.”

You see? Many of us have the tendency to imbalance the statements of other people, and put words into their mouths, because we feel more comfortable when we are able to observe one or two characteristics of a man and then throw the entire personality of another human being into a pre-labelled box—it spares us the agony of deep thought, reflection, and contemplation. We deal better with boxes and categories than we do with people, and in doing this, we end up committing an injustice.

For example:

• If a person speaks about `aqeedah (core beliefs) – he must be a Salafi.
• If a person mentions Imam Ghazali or mentions the word muraaqbah, he must be a sufi with no activism or concern for the people.
• If a person calls us to study politics and history, he must be an activist lacking in his spirituality.
• If a person calls us to seeking `ilm and education over seeking an overly emotional islam, he must be a man removed from the awliya’  who thinks education is the question and answer to everything.
• If a person calls to an increase in the secular knowledge of Muslims, he must feel that the scholars of the Ummah are idiots and he must be saying that all traditionalism is wrong!

“Man has been created from haste…” (21:37) [Man is a creature ever hasty and impatient as part of his nature]

When we do this, it destroys any chance of an honest discourse. We become caught up in defining and redefining our positions and terminologies and spend long essays or words on attacking/defending positions that do not need attacking/defending. And at the end, we have gone nowhere, convinced no one, preached to our own choirs, and made a host of enemies.

From the Book of Adab of Imam Bukhari, Volume 8, Book 73, Number 90, narrated Abu Huraira:

The Prophet said, “Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others’ faults and do not spy, and do not be jealous of one another, and do not desert (cut your relation with) one another, and do not hate one another; and O Allah’s worshipers! Be brothers (as Allah has ordered you)!”

So let us be a little less assuming when we speak with our brothers and sisters and let the arrogance die in our hearts. inshAllah we will find our conversations full of productivity, remembrance, and blessing, and we may be of those whose sins Allah forgives for remembering Him.

-Abdul Sattar

Check out his amazing blog here.

Originally published December 2007.

Qur’anic Reflection Series: Part I | Part II | Part III

We have been looking at the way the reasons of revelation can aid us in developing a sound understanding of the Qur’an. Here we look at this issue with much more depth.

Imam ash-Shatibi radi allahu `anhu (may God be pleased with him) states in al-Muwafaqat:

“Knowledge of the reasons of revelation as it descended is a must for the person desiring knowledge of the Qur’an. The evidences for this position are:

1. The sciences: semantics and rhetoric by which we come to know of the miraculous nature of the structure of Qur’an, aside from knowledge of the aims of the language of the Arabs, revolves around the implications of context.
2. Knowledge of the reasons of revelation as it descended is an understanding of the meaningful indications derived from context.
3. Language carries subtle meaning embedded in the way it is used that cannot be understood except through understanding context.

Neglect in understanding the reasons of revelation as it descended lleads [the reader] to misread the intent of the verses of the Qur’an.”

Imam ar-Razi (ra) said: “If we know the reasons of revelation, it becomes clear to us what was intended,” (Usul at-Tafsir wa Qawaidihi).

Imam Ibn Taymiyah (ra) said: “Familiarity with the reasons of revelation supports understanding of a verse. For indeed knowledge of a reason leads us to what generated it.”

Shaikh Ahmad Sa’ad Ibrahim Abdur Rahman al-Azhari (h) commenting on the statement of Imam Ibn Taymiyah (ra) saying, “Indeed familiarity and knowledge of the reasons of revelation supports a sound understanding of a verse.”

Imam Ibn Daqiq al-Eid (ra) said: “By cultivating familiarity and knowledge of the reasons for revelation one firmly trots a strong path to understanding the meaning of the Qur’an,” (Muqaddima Usul at Tafsir).

Imam Shah Wali Ullah (ra) argued in Fauz al-Kabir Fi Usul at-Tafsir:

“There are stories and narrations related by the scholars of hadith [narration] that are found in the books of Qur’anic commentary that communicate the various occasions and reasons for which verses of the Qur’an were revealed. These occasions and reasons for revelation can be classed into two types:

1. An event that occurred that serves the function of encouraging growth in the belief of Muslims and in their commitment to Allah. This is the case on the occasion of the battles of Uhud and the Confederates. During these events Allah praises the people of belief and casts blame upon the people of hypocrisy. These occasions are a declaration of difference between the two groups is blatantly made clear and a line of division is drawn between them. Because these events and the descriptive characteristics of the two groups are mentioned with frequency in the Qur’an, but in a brief and summarized form it is imperative to explain these two occasions with the purpose of enlightening the reader of the Qur’an about the incidents and background that are referred to in brief.
2. A story of which the meaning of the verse stands independent of it and consequently the verse’s content is understood without needing to refer to the story referenced. The exegetical maxim that governs this type of situation is that “meaning is predicated upon the general intent of the language and not upon a particular contextual event or specific reason. The scholars of Qur’anic exegesis (tafsir) relate various stories and events with the aim of relating them to accompany specific verses so that they support and aid us to understand their import but in this later case the verse stands on its own independent and in no need of these stories and events.”

The position of Imam Shah Wali Ullah (ra) is reaffirmed by Shaikh Muhammad Abdul Adheem az-Zarqani al-Azhari (ra) (Minahal al Irfan, v.1). Shaikh Khalid as-Sabt (h) says: “the major portion of the Qur’an was revealed with no mention of there being a specific reason for its descent. On the other hand, there are portions of the Qur’an that descended in response to a particular occasion or to a question posed. Possessing this type of knowledge is a condition for interpreting the Qur’an. The reasons and occasions of revelation clarify a ruling or speak to a particular situation during the time of revelation,” (Qawaid at Tafsir, v. 1).

There is no difference among the scholars regarding the function of the reasons of revelation in determining the meaning of a verse.  Some scholars have mentioned that this type of knowledge clarifies matters that can be misunderstood as well as prevents misunderstanding. Shaikh Muhammad Abdul Adheem az-Zarqani al-Azhari (ra) adds that this knowledge facilitates understanding and memorization of the Qur’an.  He also relates the position that the knowledge of the reasons of the occasions of revelation is only to be based upon sound narrations. We only arrive at this knowledge by means of reliable transmission. Consequently, ijtihad is not a source of reference for this knowledge (Minahal al Irfan, v.1).

In reading Imam Shah Wali Ullah (ra) in light of the position of Shaikh az- Zarqani al-Azhari (ra), one is left with a question: “If the only means to understanding the reasons and occasions of revelation is a sound narration then what of the stories of the people of the Book?” Imam Ibn Taymiyah (ra) says: these stories are of three categories:

1. Those which are in our possession and we know their authenticity and are verified by the Qur’an.
2. Stories that we are aware of their falsity by way of their contradiction to what was revealed to us.
3. Those stories that we are silent on, we neither reject nor accept them.

Shaikh Ahmad Sa’ad Ibrahim Abdur Rahman al-Azhari (h) commenting on Imam Ibn Taymiyah’s Muqaddima says: “The introduction of the stories of the people of the Book into Qur’anic exegesis has been the cause of differences of opinion among the scholars of Qur’anic commentary due to the fact that we find contradictory narrations used to understand the Qur’an that can not be verified nor are they related from an infallible source. Here the sound position is as Shaikh az- Zarqani al-Azhari (ra) related: ‘We only arrive at this knowledge by means of reliable transmission consequently ijtihad is not a source of reference for this knowledge (Minahal al Irfan, v.1).’”

For this reason we find many contemporary scholars ensure that their work on Qur’anic commentary is divest of stories that are nor verifiable nor sound. The problem we face is that many people have predicated an understanding about Prophets or stories related in the Qur’an upon narrations which are not verifiable and by doing so, they violate a fundamental principle of Qur’anic commentary and that is that we must possess a sound knowledge of the occasions and reasons of revelation. Even if the stories are narrated not as a means to understand the Qur’an but instead are used to encourage faith, they cloud the reality of the Qur’an and Prophet-hood because the basis of the knowledge is unfounded.

Practical Application:

Imam Suyuti (ra) narrates:

The Chapter of the Qur’an entitled “Sincerity” was revealed in Mecca and contains four verses. The first verse of the chapter (Say: He, Allah, is One) according to Imam at-Tirmidhi (ra) who narrated from al-Hakum and Ibn Khuzaimah by way of Abi Aliyah from Ubayy Bin Ka’ab that: “The polytheists said to the Prophet Muhammad ﷺ relate to us the lineage of your Rabb [Lord]. So Allah revealed this verse: (Say: He, Allah, is One).”

Qur’anic Reflection Series:

Reflection Upon The Power and Change Effected by Qur’anic Recital: Readings in the Muhammadan Revelation by Imam Muhammad Rashid Rida (r) (d. 1935) & Authority of the Qur’an by Dr. Taha Jabir al-Alwani (h)

In Muhammadan Revelation, Shaikh Muhammad Rashid Rida speaks of the power of Qur’anic recitation as a means of deep transformation, self-transformation and rebirth. The transformation that takes place when the Qur’an is properly recited and studied is a transformation of attitude and character. Shaikh Rida mentions Qur’anic recitation with Qur’anic study, indicating that recitation is an oration during which the themes of the Qur’an become a point of reflection and source of transformation.

Recitation alone will not suffice to bring about the type of qualitative change that we witnessed in the generation during which the Qur’an was revealed. “The spiritual and social upheaval brought about by the Qur’an was the result of the believers’ continued recitation of the Qur’an, and their exposure to its teachings,” (p. 77). Shaikh Rida indicates that the wisdom in consistent, continual Qur’anic recitation rests in the principle that “some [Qur’anic] points require very little repeating in the Qur’an, while others require a great deal of repetition in order to be understood, and in order to sink in and replace the accumulated and negative effects of traditional and inherited attitudes,” (p. 79).

It’s important to note that the universality of Islam is rooted in the universality of the Qur’anic address that characterizes the Qur’anic revelation. According to Dr. Taha Jabir al-Alwani, in Hakimiyyatul Qur’an, the universality of the Qur’anic address is established in the current internal order of the Qur’an. The present order of the Qur’an is not the order in which it was revealed. Rather, the current order came to be as a result of the guidance of the Prophet Muhammad ﷺ (peace be upon him) by Jibril (`alayhi as-salaam, peace be upon him) (p. 36).

The current order of the Qur’an removes revelation from the constraints of context and illustrates the power of the Qur’an to transcend context. In this sense, the Qur’an is relevant to all occasions, localities, and people because it supersedes the context of its revelation. It is through dedicated recitation that we come to encounter its depths and meaning, and through these gain an insight into its relevance to our lives and situations. It is through its recital that its transformative power reaches our depths, demanding a change in character, customs, and outlook.

Shaikh Rida holds that part of the miraculous nature of the Qur’an is in its ability to affect social transformation, “in its agency in changing human society,” (p. 72). He further writes, “if good and truth are to take effect on people, so that their influence begins to show in what people do and the way that they live, is that their faith must become strong enough to rule their hearts, and overrule their desires and their fears, and their hopes and expectations,” (p.71). Shaikh Rida speaks about a transformation of the self here, a radical transformation, which is best summed in the term “empowerment.” With this meaning in mind, we understand the Qur’anic revelation to be transformative, empowering, and redirecting, reorienting—a guide to an “excellent life” that begins with and ends in the declaration: “There is none worthy of worship nor is their any god except Allah.” To understand the depths of this declaration and to experience its transformative nature and power requires exposure to how it is declared in the Qur’an and how the Qur’an expounds upon it.

“The spiritual and social upheaval brought about by the Qur’an was the result of the believers’ continued recitation of the Qur’an, and their exposure to its teachings. Indeed, they spent most of their waking hours, regardless of where they were or what they were doing, reciting the Qur’an,“ (p. 77). This was the manner in which the Qur’an was recited, with constancy and refection and action so that it came to be understood as a reading of empowerment and change—a revolution of the most refined nature because it transformed the worst in human beings to bring about the best in their humanity and restore to society a sense of unified community.

Shaikh Rida (radi allahu `anhu, may God be pleased with him) teaches us the wisdom rooted in Qur’anic recital while Dr. Taha Jabir, an inheritor of the school of Shaikh Muhammad Rashid Rida (ra), aids us in understanding the power of the Qur’anic revelation.

We gain two insights here and they are firstly that the Qur’an when it addressed the companions of the Prophet Muhammad ﷺ did so in a manner that was relevant and gradual so that with its revelation and study transformation took place. The second insight we gain is that transformation is possible by the very means that the first generation availed itself of, and that is through recitation, study and practice of the Qur’an.  We must recall that because the Prophet ﷺ, before his demise, ordered the Qur’an in the present form that it is in and did not hand us the Qur’an in the order that it was revealed we come to under that the Qur’an transcends the context in which it was revealed. In this manner the Qur’an speaks to people other than the Arabs of the Arabian Peninsula and to people that live in a time other than its time of revelation. Its message is not imprisoned and limited by the time and place of its revelation nor outdated by time and place. This being the case the Qur’an is relevant to us, to our time and place, but in order for it to be effective we must allow its transformative power to influence us.

Shaikh Rida writes, “If good and truth are to take effect on people, so that their influence begins to show in what people do and the way that they live, is that their faith must become strong enough to rule their hearts, and overrule their desires and their fears, and their hopes and expectations,” (p. 71). Lastly he states, “Some [Qur’anic] points require very little repeating in the Qur’an, while others require a great deal of repetition in order to be understood, and in order to sink in and replace the accumulated and negative effects of traditional and inherited attitudes (p.79)”

“The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith.” (Qur’an 8:2)

One of the most common, yet groundless, accusations being made against Islam is that it forces itself on others. The picture presented is that if someone does not stop Islam, it will forcefully convert everyone, even at gunpoint.

Here is one of the verses commonly quoted by those who make their living propagating this idea:

“…seize them and kill them wherever you find them…” (Qur’an, 4:91).

This verse is used as evidence that Muslims are required to kill anyone who does not accept Islam. That would mean that any Muslim who does not either forcefully convert or kill every non-Muslim he sees is not practicing Islam. This ridiculous idea is childishly easy to refute. But before we do that, let’s do a brief comparison.

A Comparison

Let’s see what the Bible has to say about violence:

In Deuteronomy 7:1-3: “When the Lord your God brings you into the land… and you have defeated them, then you must destroy them totally. Make no treaty with them, and show them no mercy. Do not intermarry with them…”

In Deuteronomy 20:10-17: “When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage you in battle, then lay siege to that city. When the Lord your God delivers it into your hand, put to the sword all the men in it. As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves.

In Deuteronomy 20:16-17: “However, in the cities of the nations the Lord your God is giving you as an inheritance do not leave alive anything that breathes. Completely destroy them…”

In Numbers 31:17-18: “Now kill all the boys. And kill every woman who has slept with a man, but save for yourselves every girl who has never slept with a man.”

Jesus is reported to have said in Luke 19:27: “But those enemies of mine who did not want me to be king over them—bring them here and kill them in front of me.’”

Again, Jesus supposedly said in Matthew 10:34: “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword.”

The verses in the Bible are much more violent than any of the verses that can be found in the Qur’an. Can you find a single verse in the Qur’an which says: “Show them no mercy!” or “Do not leave anything that breathes!” or “Kill all the non-virgin women!”? Yet, ironically, most of the people who quote verses from the Qur’an about violence consider themselves Christians and believe in the Bible. Why do they ignore their own Scripture and apply a double standard of hypocrisy?

However, the fair Christian will say: “These verses must be read in context.” I agree, and the same opportunity of contextualization should be given to the Qur’an as well.

Searching for Context

To understand the context of any verse in the Qur’an relating to violence, you only need to do two things:

1. Identify the pronouns
2. Read the verses before and after the verse in question

This simple technique is so blatantly obvious; it requires a very special “education” to forget to apply it.

Let’s identify the pronouns in the verse we quoted: “…seize them and kill them wherever you find them …” (Qur’an, 4:91). There is only one pronoun, “them,” used three times, and it’s pretty clear that it refers to the same group of people. This group of people referred to as “them” can only be identified if we look at the verses before and after.

Looking at the preceding verses we learn the following:

• Verse 88 tells us that the pronoun “them” is referring to hypocrites who pretend to be Muslim on the outside but are actually spies and informants.
• Verse 89 tells us that if these hypocrites turn and fight you, then you are allowed to fight them back.
• Verse 90 tells us that Muslims are not allowed to touch anyone who does not want to fight.

In this example, it becomes crystal clear that “them” is referring to a group of hypocrites who are trying to harm and kill the Muslims. It would have been sufficient in this case to simply quote more of the verse: “So if they neither withdraw, nor offer you peace, nor restrain themselves from fighting you, then seize them and kill them wherever you find them: We give you clear authority against these type of people.” (Qur’an, 4:91)

Proof from the Qur’an

There is not a single verse in the Qur’an which says to harm another person because of their not being a Muslim. On the contrary, there are several verses which talk about respecting non-Muslims.

To further clarify the matter about forced conversion to Islam, let’s look at these verses:

“ There is no compulsion in religion…” (Qur’an, 2:256)

“Had your Lord wanted, all the people on earth would have believed. So will you force people to believe?” (Qur’an, 10:99)

“So warn them: your only task is to warn, you’re not supposed to force them.” (Qur’an, 88:21-22)

“He does not forbid you to deal kindly and justly with anyone who has not fought you for your faith and driven you out of your homes, God loves the just.” (Qur’an, 60:8)

Could the Qur’an be any clearer on this issue?

Proof from the Prophet of Islam

The second source in Islam, after the Qur’an, are the statements made by the Prophet Muhammad ﷺ. Let’s see what he said about non-Muslims and how to force them to join Islam:

“Whoever kills an innocent non-Muslim will not even smell the fragrance of Paradise.” [Bukhārī]

How could this statement possibly be compatible with the ridiculous idea that Islam forces itself on others? Instead, it makes it clear that no non-Muslim is allowed to be harmed because of what they believe.

The Historical Evidence

Lastly, in the 1,400 years of Muslim history; from the living example of the Prophet ﷺ until now, when there are about 1.6 billion Muslims in the world, where do we find this forced conversion being practiced? Nowhere.

On the contrary, we find throughout history, Muslims being the targets of forced conversion, particularly to Christianity during the Spanish Inquisition and the Crusades, and to Atheism during the Communist era of the 20^th century.

Conclusion

So the question about whether Islam forces itself on others has been addressed. Now the question remains, what can we do to prevent Muslims from being forced to leave their faith?