Islamic
Propaganda (da`wah) Towards the West
David Bukay
1) “The Prohibition
of Killing Women and Children”
Muslim propagandists quote verses from the Qur`an
and Hadith to prove that in Islam there
is a prohibition to kill women,
children and the elderly.
Then they attack the Old Testament to prove that this is not the case in Judaism
and in Christianity.1
From the Qur`an:
Surah 5 verse 32
If any one slew a person – unless it be for
murder or for spreading mischief in the land – it would be as if he slew
the whole people: and if any one saved a life, it would be as if he saved
the life of the whole people.
In this noble verse we clearly see that Allah
almighty honors all the innocent souls that he created. Killing an innocent soul
is so hated by Allah that he considers it as a crime against all of
mankind.
Nevertheless, it is so typical to quote only part of
the verse, ignoring the other which is the opposite. The full verse is:
That is why we decreed for the Children
of Israel that whosoever kills a human being except
for murder or for spreading corruption in the land it shall be killing all
humanity. And whosoever saves a life saves the entire human race. Our
apostle brought clear proofs to them, but even after that most of them
committed excesses in the land.
The next verse reveals the whole issue clearly:
The punishment for those who wage war
against Allah and his prophet and perpetrate disorder in the land is to
kill and hang them or have a hand on one side and a foot on the other cut off.
Or banish them of the land. Such is their disgrace in the world, and in the
hereafter their doom shall be dreadful.
Based on this horrific and violent commandment, Islamic
propagandists explain that killing any innocent soul is hated by Allah
and he considers it as a crime against mankind.
Surah
2 verses 190-191,
...order to “fight in the cause of Allah
those who fight you, but do not transgress limits, for Allah loves not
transgressors”.
However, not
transgressing the limits of war can mean anything but not exactly to love
peace and be compassionate. Moreover, who determines the limits? According to
what? The promise is that Islam prevails and will dominate all other
religions:
It is he who sent his messenger with the
guidance and the true faith, in order to make it superior to other religions,
even though the idolaters may not like it.2
It is he who sent his messenger with the
guidance of the true faith, so that he may exalt it over every other creed...3
The radical change to offensive jihad
was exemplified by Surah 9, the only Surah which does not open
with bismillah al-rahman al-rahim: in the name of Allah the benevolent,
merciful. In it we find “the verse of the sword” (ayat al-sayf):
But when the sacred months prohibited for
fighting are over, slay the idolaters wheresoever you find them, and take them
captives or besiege them, and lie in wait for them at every likely place. But
if they repent and fulfill their devotional obligations and pay the zakat,
then let them go their way.4
We then find then that the behavior towards the Jews and
Christians also changed drastically:
Fight those People of the Book who do not
believe in Allah and the last day, who do not prohibit what Allah
and his messenger have forbidden, nor accept divine law, until all of them pay
the poll tax (al-jizyah) out of hand (`an yadin) in submission (wahum
saghirun).5
After fighting the idolaters, the unbelievers and the
“People of the Book”, came the turn of the hypocrites:
Fight, O prophet, against the unbelievers
and the hypocrites and deal with them firmly. Their abode is hell and what a
wretched destination.6
We also find the command of fighting all the abovementioned
enemies of Islam, which is the basis of the horrific acts of beheadings:
When you clash with the unbelievers, smite
their necks (fadarb al-riqab) until you overpower them... until war (al-harb)
shall have come to an end.7
From the Hadith
The Islamists bring narrations from the Hadith, which relate to the same event8:
Narrated by `Abdullah: Allah’s
Apostle forbade the killing of women and children, by al-Bukhari and Muslim.9
Narrated by Ibn `Umar: Allah’s
Apostle forbade the killing of women and children, by al-Bukhari and Muslim.10
Then come three narrations:
Narrated by Rabah Ibn Rabi`: The apostle of Allah told
Khalid ibn al-Walid not to kill a woman or a hired servant.11
In his narration, Malik cites the prohibition against killing women and children in
military expeditions, but if there is no choice to kill the enemy, then it is
possible.12
Narrated by Ahmad al-Tirmidhi: Ibn `Abbas says: The messenger
of Allah, when dispatching his troops, would tell them, “Do not behave
treacherously, nor misappropriate war-booty, nor mutilate those whom you kill,
nor kill children, nor the people in cloisters.”13
However, according to al-Tirmidhi himself, the main
reason for sparing the life of women and children is to take them captives, to
convert the children to Islam and take the women as concubines:
And there is no group of people on earth in
which you cannot bring to me from them Muslims. And the best I like that you
bring their wives and sons and kill their men.14
Taking part in jihad with soul and body is the
utmost recommended action for the Muslim believer. The mujahid’s best
prize is paradise:
Muhammad said: Nobody who dies and finds
good from Allah would wish to come back to this world even if he were
given the whole world and whatever is in it, except the shahid who, on
seeing the superiority of jihad, would like to come back to the world
and get killed again (in the way of Allah).15
Muhammad: Nobody who enters paradise likes
to go back to the world even if he got everything on the earth, except the
mujahid who wishes to return to the world so that he may be martyred ten
times for of the dignity he receives.16
al-Miqdam b. Madikarib reported Allah’s
messenger as saying: The shahid receives six good things from Allah:
He is forgiven at the first shedding of his blood; he is shown his abode in
paradise; he is preserved from the punishment in the grave; he is kept safe
from the greatest terror; he has placed on his head the crown of honor a ruby
better than the world and what it contains; he is married to seventy-two
wives, comprised of the maidens with large dark eyes; and he is made
intercessor for seventy of his relatives.17
Muhammad said: No doubt I wish I could fight
in the way of Allah and be a shahid and come to life again to be
shahid and come to life once more.18
Muhammad said:
Paradise is under the shadow
of the swords.19
One should also pay attention to the amount of energy
devoted to proving something which is very common, acceptable and an integral
part of Western civilization (not to kill civilians, especially women and
children). And still, the question is, why do they boast of something which is
obvious? Indeed, from the “no” (not to kill women and children), one can deduce
the “yes” (it is permitted to kill males, youngsters and elders).
2)
“Verses which Refute the Terrorism Lie in Islam”
Surah 8 verse 61:
But if the enemy inclines towards peace,
do thou (also) incline towards peace, and trust in Allah: for he is
one that hears and knows (all things).
This is really interesting, because the verse which
precedes it (verse 60) explains it all:
…strike terror in the hearts of the enemy of
Allah and your own, and others beside you not known to you but known to
Allah…
Now verse 61 can be understood: “if they are inclined to
peace”, means, if they accept the rule of Islam, by conversion or submitting to
Islam, “make peace with them”. This is really the Islamic peace.
Surah 5 verse 28:
If thou dost stretch thy hand against me, to
slay me, it is not for me to stretch my hand against thee to slay thee:
for I do fear Allah, cherisher of the worlds.
However, the problem is that this is the story of
Adam and his two sons, Cain and Abel, and the quotation is the answer of Abel to
Cain before he was murdered. What is the connection to the refutation of
terrorism in Islam?
Surah 60 verse 8:
Allah does not
forbid you from showing kindness and dealing justly with those who have not
fought you about religion and have not driven you out of your homes. Allah
loves just dealers.
This is perplexing if not amusing, because the correct
meaning of the verse is: It is possible to show kindness and deal justly
with those who do not fight the Muslims over faith and do not drive
the Muslims out of their homes. If the Muslims attack the enemy territory,
and there is no issue of religion and/or territory – there is no problem, since
it means that the enemy was defeated or subdued. If the enemy attacks the
Muslims, surely the issues of religion and territory become crucial. Moreover
from the “no” (when and whom the Muslims are ordered not to fight), one can
deduce the “yes” (against whom Muslims can fight). If any, this verse shows
precisely the aggressive face of aggressive occupying Islam.
Surah 2 verse 193
And fight them until persecution is no more,
and religion is for Allah. But if they desist, then let there be no
hostility except against wrongdoers.
This is
amazing.
The commandment is to fight the unbelievers “until persecution is no more and
religion is for Allah”, which means there is no resistance to Islam
as a supreme religion. Now, most important are the words “if they desist”. This
means stop fighting the Muslims, which includes accepting the rule of Islam
either by conversion or by submitting to it. Indeed, now it is understood –
accepting Islam means no hostility, and only those who resist are fought by
jihad.
Surah 2 verse 256
Let there be no compulsion in religion.
Truth stands out clear from error: whoever rejects evil and believes in
Allah hath grasped the most trustworthy handhold that never breaks. And
Allah hears and knows all things.
This verse was delivered by Muhammad at the beginning of
his career in Medina, when he needed the Jewish and Christian support to
organize his small community (Muhajirun) and to expand the number of his
new supporters (Ansar). He encouraged avoidance of conflicts with the
Jewish and Christian communities and to accept them as legitimate. This attitude
was changed shortly after, when Muhammad had his military success. Moreover,
this is a request and not a commandment (“let there be...”), and the question is
how does it stands with other commandments from the same period at Medina. For
example:
So fight them until opposition ends and
obedience is wholly Allah’s.20
So when you clash with the unbelievers smite
their necks until you overpower them and hold them in bondage...21
Surah 15 verses 2-3
Again and again will those who disbelieve,
wish that they had bowed (to Allah’s will) in Islam. Leave them
alone, to enjoy and to please themselves; let (false) hope amuse them:
soon will knowledge (undeceive them).
These verses are from Meccan period, when Muhammad was weak
and persecuted, and his followers were small in number. Muhammad had a modest
conception of his duty. His religious views had evolved: At first it was the
“Lord” who had been the source of his revelation. After about two years he began
to use “al-Rahman”, the merciful one, and finally, “Allah”, which
was originally the pagan god Quraysh.22
Muhammad remained moderate with regard to war, and kept preaching to Arabs on the
spiritual level, as a da`wah. They were too small and too weak to fight.
As a general rule, all the Surahs from Mecca (90 out of 114) are the same
regarding this issue.
Surah 18 verse 29
Say, “The truth is from your Lord”: Let him
who will believe, and let him who will, reject (it)…
Surah from the Meccan period. See above.
Surah 10 verse 99
If it had been thy Lord’s will, they would
all have believed – all who are on earth! Wilt thou
then compel mankind, against their will, to believe.
Surah from the Meccan period.
Surah 24 verse 54
Obey Allah, and obey the messenger:
but if ye turn away, he is only responsible for the duty placed on him and ye
for that placed on you. If ye obey him, ye shall be on right guidance. The
messenger’s duty is only to preach the (message).
This is almost a joke. The question relates to the
connection between this verse and the ambition to prove the claim of refuting
terrorism? The verse is simple but out of context.
Surah 109 verses 1-6
Say: O ye that reject faith! I worship not
that which ye worship, nor will ye worship that which I worship… To you be
your Way, and to me mine.
Surah from the Meccan period.
Surah 25 verses 68-69
Those who invoke not, with Allah, any
other god, nor slay such life as Allah has made sacred except for
just cause, nor commit fornication; – and any that does this (not only)
meets punishment. (But) the penalty on the Day of Judgment will be doubled
to him, and he will dwell Therein in ignominy.
Surah from Meccan the period. The verses are
deliberately misquoted:
...who do not invoke any god apart from
Allah; who do not take life which Allah has forbidden except for a
cause that is just, and do not fornicate, and any one who does so will be
punished for the crime. Whose punishment will be doubled on the Day of
Judgment and he will live forever in disgrace.
The verses do not say innocent souls, whether Muslim or
not. Moreover, it insists on “except for a cause that is just”, which is only
Islamic. All in all these are rules for the community of believers on how to
behave (notice the fornication mentioned, as a proof), and has nothing to do
with peace and compassion towards the others, the unbelievers.
Surah 2 verse 178
O ye who believe!
The law of equality is
prescribed to you in cases of murder: The free for the free, the slave for
the slave, the woman for the woman. But if any remission is made by the
brother of the slain, then grant any reasonable demand, and compensate him
with handsome gratitude, this is a concession and a Mercy from your Lord.
After this whoever exceeds the limits shall be in grave penalty.
This is part of Muhammad’s moral legislation for the
Muslims, and takes its sources from the Bible. There is no connection whatsoever
to refuting terrorism and one cannot deduce anything from this issue.
Surah 16 verse 126
And if ye punish, then punish as ye were
punished (by them). But if ye show patience, that is
indeed the best (course) for those who are patient.
Surah from the Meccan period. It deals with domestic
moral legislation.
Surah 4 verse 90
Except those who join a group between whom
and you there is a treaty (of peace), or those who approach you with
hearts restraining them from fighting you as well as fighting their own
people. If God had pleased, He could have given them power over you, and they
would have fought you: Therefore if they withdraw from you but fight you not,
and (instead) send you (guarantees of) peace, then
Allah has opened no way for you (to war against them).
This verse is deliberately misquoted.
Except those who take refuge with a people
allied to you, or those who, weary of fighting you or their people, come over
to you. If Allah has so willed he would surely given them power over
you and they would have fought you. If they keep aloof and do not fight and
offer peace, Allah has left you no reason to fight them.
This Surah deals with the issue of the hypocrites
among the Muslims that so disturbed Muhammad’s followers. After declaring in the
previous verse to “seize them wherever they are and do away with them”, Muhammad
encourages his community to believe in Allah’s abilities to overpower the
hypocrites. That is all, and nothing is connected to refuting terrorism.
Surah 9 verse 7
How can there be a league, before God and
His Apostle, with the Pagans, except those with whom ye made a treaty near the
sacred Mosque? As long as these stand true to you, stand ye true to them:
for God doth love the righteous.
The verse means the opposite of peace-loving. It says there
can be no treaty between the idolaters, on the one side, and Allah and
his apostle, on the other. And there is no need to fight those who have made
treaties, meaning they have joined Islam, or are in alliance with the Muslims.
The next verse clearly shows that the idolaters cannot be trusted, since they
neither observe pacts nor good faith, and accordingly their fate is death.
3)
“Verses that Deal with Peace”
For the Islamic propagandists, Islam commands the
Muslims to offer peace to the enemy, so that he can become a friend. Muslims
are prohibited to kill people in churches or temples, or in hospitals, or
children and elderly, or the enemy soldiers who are not carrying weapons. For
that, they quote Surah 2 verse 190; Surah 5 verse 32; Surah
25 verses 68-69; Surah 8 verse 61; Surah 5 verse 28; Surah
60 verse 8; Surah 2 verse 193; Surah 2 verse 256; Surah 15
verses 2-3; Surah 18 verse 29; Surah 24 verse 54; Surah 109
verses 1-6; and Surah 10 verse 99.
We have already analyzed all these verses, and found most
of them to be irrelevant to the subject matter. Moreover, the Muslim
propagandists use the same verses to refute terrorism and to prove that Islam means to love
peace. Refuting the terrorism lie, if proven, is not synonymous to peace. We
would also like to add that Surah 10 verse 99, which we have analyzed, is most aggressive in nature, and hints that mankind should come to believe
in Islam, that its fate is to be subdued by Islam if not converted.
Surah 18 verse 86
Until, when he reached the setting of the
sun, he found it set in a spring of murky water: Near it he found a People: We
said: “O Zul-qarnain! (thou hast authority) either to
punish them, or to treat them with kindness.”
However, again, the verse is clear:
Even in far away
regions, the Muslim community has permission to fight them or treat them with
kindness. Where is the peace-loving issue? If any, it means aggression, since
the commandment declares: When Muslims meet the unbelievers they should:
Invite them to three courses of action. If
they respond to any one of these, you also accept it and withhold yourself
from doing them any harm. Invite them to Islam; if they respond, accept it and
desist from fighting against them (which means conversion to Islam). If they
refuse to accept Islam, demand from them the jizyah. If they agree to
pay, accept it from them and hold off your hands (which means, subduing to
Islam and accepting its rule). If they refuse to pay the tax, seek Allah’s
help and fight them.23
A substantial part of the doctrine
includes jihad among the very
pillars of Islam, along with prayer and fasting:
Muhammad said: there is no hijrah
after the conquest of Mecca, but jihad and good intentions (to fight in
jihad). If you are called for fighting in jihad in the way of
Allah, go forth immediately.24
A man came to Muhammad and asked, “A man
fights for war booty; another fights for fame, and a third fights for showing
off. Which of them fights in the way of Allah?” Muhammad said: “He who
fights that Allah’s word should be superior, fights in the name of
Allah.”25
Surah 45 verse 14
Tell those who believe, to forgive those
who do not look forward to the days of Allah: It is for him to recompense
(for good or ill) each people according to what they have earned.
This Surah is from the Meccan period.
Surah 2 verse 182
But if anyone fears partiality or
wrong-doing on the part of the testator, and makes peace between (the
parties concerned), there is no wrong in him: For God is oft-forgiving,
most merciful.”
This verse is a continuation of set of moral commandments
to the community. The relevant section begins in verse 177 and ends in verse
182. Moreover, the verse does not say “makes peace between (the parties
concerned)”, as it is quoted, but instead brings about a settlement.
That is all, and nothing relevant to peace concerning the others outside of
Islam.
Surah 2 verse 224
And make not Allah’s (name) an excuse
in your oaths against doing good, or acting rightly, or making peace
between persons; for Allah is one who hears and knows all things.
The verse is totally misquoted. The section begins in verse
211 and ends in verse 216. The crucial issue is to see the parallel between the
fate of the Children of Israel and the Muslim believers. The relevant verse
says:
Do you think (the Muslim believers-DB)
you
will find your way to paradise even though you have not known what the
others before you have gone through? They (the Children of Israel-DB) had suffered
affliction and loss, so that even the Apostle (Moses-DB) had to cry out
with his followers when will the help of
God arrive? Remember (you, the Muslim community-DB) the help of Allah is
ever at hand.
Again, even not to mention the misquotation, where is the
connection to peace-loving in Islam?
Moulavi Ali Cheragh
constitutes
a typical example
Almost all Muslim and European writers think
that the religious war of aggression is one of the tenets of Islam, and
prescribed by the Qur`an for the purpose of proselytizing. I do not
find any such doctrine enjoined in the Qur`an or preached by Muhammad.
His sole mission was to enlighten the Arabs to the true worship of one Allah.
These have nothing to do with popular jihad and exterminating the
idolaters. All the verses of the Qur`an are related only to defensive
war without exception, and none of them has any reference to make warfare
offensively. All fighting injunctions within the Qur`an are only in
self-defense, none of them has any reference by which to make warfare
offensively. There are several passages in the Qur`an which forbid
taking offensive measures and enjoin only defensive war.26
So you see, the issue is very simple – there is nothing in
the Qur`an, which relates to aggression and expansionism, and Muhammad
was totally compassionate with his enemy and never shed their blood,
and this is the
nature of
Islam.
In a booklet “The Basics of Islam at a Glance” prepared by
The Islamic Cultural Center in Tempe, Arizona, we read:
There is no historical proof that Islam was
“spread by the sword”. Even non-Muslim scholars now admit that this is nothing
more than a vicious myth which cannot be substantiated by historical fact.
Islam is a religion of love and peace and forgiveness.27
Murad Hoffmann, a German converted to Islam,
declares shamelessly:
In almost every Surah, the Qur`an
also encourages man to contemplate, to use his powers of reason, to harvest
the fruits of his thought, instead of simply repeating the authorities parrot
fashion. Islam rejects extremism, excessive emotions and hatred, violence and
revolution.28
He quotes verses from the Qur`an to prove Islamic
tolerance, yet the problem is that he quotes only part of them, neglecting the
full text, which denotes a different reality. He quotes Chapter 18 verse 2929:
Say: the truth is from your Lord, so believe
if you like, or do not believe if you will.
Yet, the verse continues as such:
We have prepared for the sinners a fire
which will envelope them in their tents. If they ask for water, they will be
helped to liquid like molten brass that would scald their mouths. How evil the
drink and evil the resting place.
Moreover, he reaches his peak in the statement: “I
could complete a chapter with a single sentence: The concept of holy war, even
the phrase, does not exist in Islam.”30
This brings us to a prominent exegete of Islam: Mahmoud
Shaltut31:
Whenever the truth is clear and simple and
easy, it speaks for itself and does not require further means to enlist
adherents. However, when a truth is contradictory and complicated, it is
obscure and repulsive to people. Now consider to which of these two categories
the Islamic mission belongs?
Muhammad revealed a book containing the
principles of happiness. It commands to judge by reason, it propagates science
and knowledge, it gives clear rules, it proclaims mercy, it urges to do good,
it preaches peace, it gives firm principles concerning politics and society,
it fights injustice and corruption. The Islamic community is commanded to do
only what is good and is forbidden to do what is reprehensible and evil. The
Islamic mission is clear and evident, easy and uncomplicated. It is digestible
and intelligible for any mind. It is a call of natural reason, and therefore
not alien to human intellect. This is the mission of Muhammad to humanity.32
Now, if Islam, according to Shaltut, claims to be a
religion that has all these traits, where should we look to find an example of
what true Islam should look like? Where do we find peaceful harmonic relations
even between Arabs states themselves? And as for human progress and development,
where can we find an example of a modern developed democratic liberal Arab
and/or Muslim state? What about Arab and Muslim leaders; which of them represent
the Islamic values of peaceful, egalitarian, civil rights’ religion and
tolerance? What about any Arab-Muslim contributions to humanity, or to science
and progress? How many scientific breakthroughs and inventions were revealed and
introduced by them in the last centuries?
This is the political language of the Islamists, and Muslim
scholars and spokesmen. They declare, without blushing, that jihad is
only a defense and a last resort mechanism. But, is this really the case? If it
is, then what about the processes of Arabization and Islamicization imposed by the
Arabs after the invasion from Arabia, by conquering the vast areas from Morocco
to India? Between the years 710 and 712, Islamic troops were battling jihad
wars in the territories of India and China in the East, and Spain and France in
the West. Were these defensive wars of jihad? The same is true of the Islamic
conquests during the Ottoman Empire, in the 15th
and the 16th centuries. Indeed, these jihad
wars had nothing to do with defense of the Muslim religion or Arab souls, but
were all aggressive-expansionist imperialist ones.
4)
“The Old Testament is Different and Legalizes Killing”
After bringing verses to prove their case, the Islamic
propagators turn to the issue of killing women
and children according to the Bible,
and to prove that it permits terrorism. They bring the story of the
Midianites in Numbers, 31: 17-18; in Deuteronomy 20: 16; and the
Amalekites in Samuel 15: 2-3.
Indeed, this is true. The Jews were ordered to kill the
seven nations of Canaan, but with a big difference as compared to Islam; the
Jews fought for Eretz-Yisrael, because it belongs to the People of Israel
alone, which is also stated in the Qur`an.33
If one can equate this situation to Islam, then it is as if the Muslims were to
perpetrate jihad war in Arabian territory. The problem is that Islam is
not confined to Arabia but its ideology extends to the whole world. Their
definition of Dar al-Islam includes the territories conquered, from India
to Spain (Andalusia), and they wish to bring these territories back to the fold
of Islam.
Muslim propagandists also turn the charge against the Jews,
by quoting Ezekiel, Chapter 23 verses 45-47, as if it is a general
commandment. However, this is a private story of two prostitutes: Ahola and
Aholibah, and the command from God is to dispatch them with swords, to slay
their sons and daughters, and burn their houses. Why this harsh measures? Verse
48 explains: I will cause lewdness to cease out of the land.
The other one is from 2 Chronicles,
Chapter 15 verse 13, which tell the story of those from the Children of
Israel who transgressed during the reign of Asa, and the command was to slay all
the Jews whosoever would not seek the Lord, God of Israel.
These two stories relate to interior issues of sinners among the
Jewish community who have sinned and their punishment. What is the relevance to
violence and terrorism which allegedly is permited in the Bible? Then
they bring the story of “Mighty Samson” in Judges Chapter 16 verses 26-30.
The Muslim’s challenge to Jews and Christians is to prove that the in the
Bible one cannot find that God condemned Samson’s actions.
The only problem
with this claim, that it shows a total ignorance. “Mighty Samson” was
imprisoned. He was tortured and stood before his death, and committed suicide
when death was inevitable. He did not come willingly and freely to murder the innocents
and civilians.
The next stage the Muslim
propagandists bring is the story of
Saul and his Children in 1 Samuel, Chapter 31 verses 1-6. However, this
is the story of the Philistines fighting Israel on Mount Gilboa, and Israel’s
defeat. The Philistines killed Saul sons, and he was injured. Out of this
desperate situation, Saul wished to die and fell on his own sword. Where is the
connection to the Muslim homicide bombers? But the Muslim propagators boast
happily by declaring that in reality suicide bombings were allowed in the Bible.
Endnotes
1 |
<http://www.answering-christianity.com/karim/pregnant_women_ripped_open.htm>,
<http://www.islamonline.net/English/introducingislam/politics/Politics/article05.shtml>,
<http://www.islamonline.net/English/introducingislam/politics/Politics/article04.shtml>,
<http://www.islamonline.net/English/introducingislam/politics/Politics/article02.shtml>. |
2 |
Surah 9 verse 33; the same as
Surah 61 verse 9. |
3 |
Surah 48 verse 28. |
4 |
Surah 9 verse 5. |
5 |
Surah 9 verse 29. It is
qualifying Surah 9 ayah 5 in severity: Meir Bravermann, “The
Ancient Arab Background and the Qur`anic Concept of al-Jizyatu
`an Yadin”, Arabica, vol. 11, 1964, pp. 307-314; and ibid.,
vol. 14, 1967, pp. 90-91, 326-327. |
6 |
Surah 9 verse 73. |
7 |
Surah 47 verse 4. |
8 |
<http://hadith.al-Islam.com/Display/Display.asp?Doc=0&Rec=4747>.
The ahadith below-mentioned are quoted in many Muslim internet
sites with variety of narrations, but from the same source. |
9 |
Muhammad Ibn Isma`il, al-Bukhari,
Sahih al-Bukhari, Lahore: Kazi, 1979, Vol. 4, Book 52, Hadith
257; Ibn al-Hajjaj Muslim, Sahih Muslim, Cairo: Dar al-Kitab al-Misri,
n.d, Book 19, Hadith 4319. |
10 |
Sahih al-Bukhari: Vol. 4, Book
52, Hadith 258; Sahih Muslim, Book 19, Hadith 4320. |
11 |
Ibn Majah Abu-Da`ud al-Sijistani,
Sunan Abu Da`ud, Cairo: Dar al-Misriyah, 1988, Book 8, Hadith 2663.
See also <http://hadith.al-islam.com/Display/Display.asp?Doc=4&Rec=3291>. |
12 |
Malik Ibn Anas, al-Muwatta`: The
First Formulation of Islamic Law, London: Kegan Paul, 1989, Book 21,
ahadith 8, 9, 10. See also Imam Nawawi: <http://hadith.al-islam.com/Display/Display.asp?Doc=1&Rec=4215>.
|
13 |
It does not bring any footnote, but we
take it as it is reliable. |
14 |
Al-Tirmidhi, Sahih. Vol. 7, p.
36. |
15 |
Al-Bukhari, Sahih, vol. 4, no.53;
Muslim, Sahih, vol. 11, no. 2013. |
16 |
Al-Bukhari, Sahih, vol. 4, no.72.
|
17 |
Transmitted by al-Tirmidhi and Muslim:
According to Mishkat al-Masih, Lahore: Ashraf, 1975, Vol. 1, no.
808. |
18 |
Al-Bukhari, Sahih, vol. 4, no.
216. |
19 |
Ibid., vol. 2, no. 70; Muslim,
Sahih, vol. 5, no. 1841. |
20 |
Surah 8 verses 39 and 67. |
21 |
Surah 47 verse 4. |
22 |
Francis E. Peters, Muhammad and the
Origins of Islam, Albany: State University of New York Press, 1994, p.
160. |
23 |
Muslim, Sahih, Book 19, no. 4294.
|
24 |
Al-Bukhari, Sahih, vol. 4, nos.
42, 311. |
25 |
Ibid., vol. 4, no. 65. |
26 |
Ali, A Critical Exposition of the
Popular Jihad, pp. 114-119. See also pp. 16-27. |
27 |
Surah 23 ayah 96; Surah
28 ayat 54-55; Surah 41 ayah 34; Surah 42
ayah 40. Of course all these are from the Meccan period. See below in
Chapter 2. |
28 |
Ibid., pp. 74, 85 respectively. See also
pp. 33-42. |
29 |
This Surah is from the Meccan
period. |
30 |
Hoffmann, Islam the Alternative,
p. 161. |
31 |
Mahmoud Shaltut, al-Qur`an wal-Qital,
Cairo: Matba`at al-Nasr wal-Ittihad al-Sharqi, 1948. |
32 |
According to: Surah 2 ayat
136-138; Surah 3 ayah 64; Surah 6 ayat
101-103; Surah 29 ayah 46; Surah 30 ayah 30;
Surah 42 ayah 13. |
33 |
Surah 5 verse 21; Surah 7
verse 137; Surah 17 verse 104; Surah 10 verses 93-94. |