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Islamic Ideology (22 Apr 2015 NewAgeIslam.Com)


'Kill Them Wherever You Find Them (2:191)': What Quran Actually Means By This Command?

 

By Ghulam Ghaus Siddiqi, New Age Islam

22 April 2014

What is exactly meant by the verse “kill them wherever you find them” (2:191)? Some people often object to it due to ignorance of its context, and some for creating disorder on account of disbelief or eradicating Islamic values from, or creating doubts in the hearts of believers. Describing Islam as the ‘religion of bloodshed’, they argue that Islam has allowed Muslims to kill them (Kuffar/non-believers) wherever they find them.

 On this account some non-Muslims as well as terrorist organizations project Islam as the “religion of sword” leading to “disorder and violence” in the land. But, the fact is this verse has a particular condition. In this verse, all Kuffar/disbelievers are not meant and neither is it meant that every non-believer should be killed wherever he or she is found.

Full Context of the Verse 2:191

To understand the verse (2:191) of the Quran in the way majority mainstream Muslims have done so far, we need to examine the context of the verse (2:191) in full that is vividly clear from 2:190 to 2:195.

“And fight (in defence) in the cause of Allah against those who impose war on you. (Yes,) but do not exceed limits. Surely, Allah does not like those who exceed limits. And (during war) kill them (the aggressing and combating disbelievers) wherever you find them, and drive them out (through military operation by the state) from where they drove you out. And rousing mischief and disruption is a severer (crime) than killing. But do not fight against them in the proximity of the Sacred Mosque (Ka‘ba) unless they themselves fight there against you. Then if they attack you, kill them (in defence), for that is the right penalty of (such aggressing and combating) disbelievers. But if they desist, then surely Allah is Most Forgiving, Ever-Merciful. And keep fighting against them until the disruption and mischief is totally eliminated and the Din (Religion) practically becomes subservient to Allah alone (i.e., the system of the protection of peace and human dignity is practically established). But if they desist, then offensive action is not permissible except against the wrongdoers (i.e., transgressors). A sacred month is the requital of a sacred month, and (other) sacred things also requite one another. So if someone wrongs you, you may also respond in kind but proportional to his offence. And fear Allah. And remember that Allah is with those who fear Him. “And spend in the cause of Allah; and do not cast yourselves into destruction with your own hands; and adopt righteousness. Verily, Allah loves the righteous.”

---- Quran: 2:190 --195

Context (Shane Nuzul) of the verse 2:191

This verse was revealed at a time when the holy prophet Muhammad (peace and blessing be upon him) set out for Makkah to perform Umrah along with his 1400 companions. When they reached Hudaybiyyah, the polytheists did not allow him and his companions to enter the city and perform Umrah as intended. It took a great deal of negotiating to reach the agreement that he and his companions would perform Umrah next year. This pact is known as treaty of Hudaybiyyah. The believers came back to Madinah as per the treaty, in the next year, when the holy prophet Muhammad (peace and blessing be upon him) decided to go to Makkah for Umrah, his holy companions started feeling concerned about the Arab polytheists who could not be trusted upon in a peace treaty as they were used to break treaties.

 It was quite possible that the Arab polytheists or infidels may attack them. The problem was that fighting within the precincts of Makkah was not permissible in Islam. This was the time when Allah Almighty revealed the verse 2:192 stating that the sacredness of the precincts of Makkah must be observed by Muslims, but if the disbelievers attack them within the sacred limits, it would be permissible for them to fight back in defence. This way, the verse allowed them to meet the challenge of their oppression and kill them where they found them.

So, it is very clear that the verse “kill them wherever you find them...” does not include all common polytheists and non-Muslims such as those living in the world today. It only includes those who break peace-treaty and contentment of the country and kill innocents. So fighting against such infidel oppressors who break peace-treaty of the country is allowed, no matter whether the oppressor is a Muslim or a non-Muslim. For example, Salahuddin Ayyubi Rahimahullah, for the sake of freedom of Palestine, waged Jihad against oppressive Muslim rulers. Jihad is waged against tyrannical rulers, whether they claim to be Muslims or non-Muslims.

It is worth noting that Kaafir/disbeliever does not refer to only those who believe in a trinity or more than one God but also includes those so-called Muslims who disbelieve any verse of the holy Quran or refuse to accept essential requirements of the faith, and commit blasphemy against any of the prophets (peace be upon them). Explanation of the So-called “Sword Verse” 9:5

Explanation of the So-called “Sword Verse” 9:5

The command “kill them wherever you find them” is also mentioned in another verse (9:5). Like the verse 2:192, this verse (9:5) too is wrongly interpreted by some so-called Muslim and non-Muslim terror-promoting ideologues.

Many classical, traditional and modern scholars have presented good interpretation of the verse 9:5 which is essential for every believer of Islam to believe. Some of them are as follows:

Dr. Abdul Haleem comments on this verse (9:5):

“We must also comment on another verse much referred to but notoriously misinterpreted and taken out of context – that which became labelled as the ‘Sword verse’: “…Then when the sacred months have passed, slay the idolaters wherever you find them, take them and besiege them and prepare for them every ambush….” [ 9:5 ] The hostility and "bitter enmity" of the polytheists and their Fitna [persecution, 2:193 ; 8:39] of the Muslims grew so great that the unbelievers were determined to convert the Muslims back to paganism or finish them off. “They would persist in fighting you until they turn you back from your religion, if they could….” [2:217]

"It was these hardened polytheists in Arabia, who would accept nothing other than the expulsion of the Muslims or their reversion to paganism, and who repeatedly broke their treaties, that the Muslims were ordered to treat in the same way - to fight them or expel them….Even with such an enemy Muslims were not simply ordered to pounce on them and reciprocate by breaking the treaty themselves; instead, an ultimatum was issued, giving the enemy notice, that after the four sacred months mentioned in 9:5 above, the Muslims would wage war on them. The main clause of the sentence "kill the polytheists" is singled 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. This is pure fantasy, isolating and de-contextualising a small part of a sentence. The full picture is given in 9:1-15, which gives many reasons for the order to fight the 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 who do not break their agreements and who keep the peace with the Muslims [9:7]. It orders that those enemies seeking safe conduct should be protected and delivered to the place of safety they seek [9:6]. The whole of this context to v. 5, with all its restrictions, is ignored by those who simply isolate one part of a sentence to build their theory of war in Islam on what is termed "The Sword Verse" even when the words word does not occur anywhere in the Qur'an. (Muhammad Abdul Haleem, “Understanding The Qur’an” {I.B. Tauris & Co Ltd 2005}, pp. 65-66, “Jihad: a war against all Non-Muslims or not? By Kevin Abdullah Kareem”)

Ibn Arabi Rahimahullah says:

“It is clear from this that the meaning of this verse is to kill the pagans who are waging war against you” (Ibn Arabi, Ahkam Al-Quran: 2/456)

Imam Muhammad al-Ghazali writes his commentary on Surah 9:

“Muslims are therefore basically opposed to war and are never the ones to start it. By the imperative of their own religion, they are taught not to impose their beliefs on others by force. Their mission is to impart and communicate God’s message, leaving people free to decide whether to believe or reject it. Those who refuse to believe are free to pursue their lives in peace as long as they do not pose any obstacle or threat to Islam and the Muslims, who perceive their faith as the strongest and most vital binding relationship between God and humankind and that it is their responsibility to make others aware of it and provide them with the opportunity to understand and appreciate it.

"This is the basis of the relationship between Muslims and non-Muslims in Islamic society. God says elsewhere in the Qur’an: “Therefore, if they (the unbelievers) do not trouble you and cease their hostility towards you and offer you peace, God gives you no authority over them” [al-Nisa: 90]. Those who take up arms against a Muslim state or parts of it must be met with force, and if they are overcome, they should be disarmed. Once that is achieved, they are free to lead their own lives and practise their beliefs in peace and security under the protection of the Muslim authorities, in return for which they have to pay a levy.

“This is the background against which prescription of the Jizyah, or exemption tax, came into being. It is not due from those who are neutral and have never taken up arms against the Muslim state. The Qur'anic verse gives ample explanation for the reason behind the establishment of this tax, for it stipulates who should pay it. They are those “who do not believe in God and the Last Day, who do not forbid what God and His Messenger have forbidden, and who do not follow the true religion, until they pay the exemption tax unreservedly and with humility.” (Shaykh Muhammad al-Ghazali, “A Thematic Commentary on the Qur’an” [The International Institute of16: Islamic Thought, Second Printing, 2005], pp. 183-184, “Jihad: a war against all Non-Muslims or not? By Kevin Abdullah Kareem”)

Mr. Kevin Abdullah Kareem writes:

“The famous Hanafi Jurist Imam al-Tahawi also adhered to the position that non-believers could only be fought if they resorted to “armed conflict” and not simply on account of their “disbelief” (See: Ahmad al-Tahawi [d. 933]: “Kitab al-Mukhtasar”, ed. Abu al-Wafa al-Afghani [Cairo 1950], p. 281)

“This view is also strongly supported by the next authentic narration [Hadith] of our Prophet (peace and blessing be upon him): It is reported the Prophet said: “… Leave the Abyssinians alone, as long as they leave you alone, and do not engage the Turks, as long as they do not engage you…” (Abu Dawood (3748) and an-Nasaii (3125); Imam al-Albani graded it as authentic in his book, “Sahih al-Jami”, Hadith No. 3384, and also in his book, “Silsilat al-A ‘Hadeeth as-Sahihah”, Hadith No. 772)

Notice how the above Hadith contradicts the view of those who believe that the Holy Qur’an instructs Muslims to fight all Non-Muslims simply on account of their disbelief. If God in the Holy Qur’an [verse 9:29] had commanded Muslims to fight “all” non-Muslims simply on account of their disbelief, then there would have been no room for a statement from the Prophet like this. The above narration does not confirm the view that Muslims should attack people who do not pose any threat towards the Islamic country, nor have any intention to attack Muslims”.

Imam Muhammad al-Ghazali concludes his commentary on Surah 9:

“Our natural disposition and tendency favour peace, harmony, and stability among relatives, neighbours, and friends. However, while condoning and encouraging these tendencies, the Qur’an also says: “…Much as you dislike it, fighting has been prescribed for you. But you may despise something that is good for you, and you may love something that is bad for you. God knows, but you do not …” [2:216]. Peace is to be welcomed when rights are protected and beliefs are respected; but if peace means abject surrender and subjugation, it cannot be easily defended on moral or realistic grounds. This delicate balance is well presented in the verse: “… They ask you whether fighting is permitted during the sacred month. Say, ‘fighting in it is a grave matter’ …” [2:217], meaning it is not permitted. However, what should be done if aggression is perpetrated, terrorizing peaceful communities and jeopardizing their rights of worship and belief? Should not aggression be repelled, in order to protect one’s rights? The verse continues: “….but to deny God and debar people from His path and prevent them from worshiping in the Holy Mosque, and to drive its inhabitants away, is far graver in the sight of God…” [2:217]. In short “...sedition (Arabic: Fitnah) is a greater threat than killing...” [2:217] and fighting or armed resistance should be permitted in “defence” of one’s integrity and beliefs. However, in circumstances in which we are faced with enemies who will not be satisfied until we forsake our religion and way of life and adopt theirs, defensive action becomes obligatory and the blame for instigating the conflict will not fall on us but on those who were the cause of it.

These introductory remarks enable us to appreciate fully the meaning of the following verse: “…fight for the cause of God those who fight against you, but do not commit aggression because God does not love the aggressors…” [2:190]. This is an eternal principle, and everything else the Qur’an has to say on this subject agrees with it. Some commentators have been erroneously misled into believing that Surah al-Tawbah contains injunctions that contradict this principle. The command given in that Surah to undertake to fight back does not, however prescribe fighting against fair-minded, neutral, or reasonable people. It condones it against groups who have grudges against the Muslims and are actively undermining their peace and security and inflicting harm upon them. That is the reason for the Qur’an’s condemnation that: “...Evil is what they (the unbelievers) have done; they respect no pacts or agreements with the believers and they are the aggressors…..” [Al-Tawbah: 9-10]

“Furthermore, the Qur’an emphasizes the need to confront those aggressors in a just and clean fight, by asking: “...Would you not fight against those who have broken their oaths and conspired to drive the Messenger out, and attacked you first? Do you fear them? Surely you should fear God instead, if you are true believers…” [Al-Tawbah: 13]. It is difficult to see how this can be seen as prescribing waging war against those who do not commit aggression, or that it overrides the principle given in al-Baqarah which states clearly that fighting is undertaken only in response to aggression.

"This – when propounded by some Muslims – is at best a misunderstanding, and at worst an objectionable undermining of eternal Islamic principles, inviting noxious charges against Islam, for which we have only ourselves to blame. Here it is worth stressing that the Qur’an prescribes legitimate defensive war on condition that it is undertaken for the cause of God and not for personal glory nor to gain a special advantage; nor should wars be prescribed for the sake of vainglorious and bigoted nationalist interests to prove that a particular country is supreme and master of all ! Wars conducted in recent times have been organized to usurp the wealth and the resources of weaker nations, and to colonize and control their lands and destinies for the benefit of strong and mighty ones. Far from being just wars, fought in the name of God, they are true works of evil. (Shaykh Muhammad al-Ghazali, “A Thematic Commentary on the Qur’an” [The International Institute of 16: Islamic Thought, Second Printing, 2005], pp. 18-20, see also “Jihad: a war against all Non-Muslims or not? By Kevin Abdullah Kareem”)

Having analyzed the afore-mentioned details about the full context of the Quranic verse “kill them wherever you find them” and the reasons and circumstances (Shan-e-Nuzul) of this verse through the comments of Islamic theologians, jurists and scholars, it is vividly clear that this verse does not allow anyone to go and kill any non-Muslim. Therefore, whosoever misinterprets or mis-contextualises this verse to justify violence is a great enemy of Islam and Muslims first and enemy of non-Muslims later. Such an enemy causing Fitna will draw on himself the wrath of Allah Almighty.  

Ghulam Ghaus is an Alim and Fazil (Classical Islamic scholar) with a Sufi background. He has completed the classical Islamic sciences from a Delhi-based Sufi Islamic seminary Jamia Hazrat Nizamuddin Aulia Zakir Nagar, New Delhi with specialization in Tafseer, Hadith and Arabic. He completed his Alimiat and Fazilat respectively from Jamia Warsia Arabic College, Lucknow and Jamia Manzar- e- Islam, Bareilly, U.P. He has graduated in Arabic (Hons) and is pursuing his M.A in Arabic from Jamia Millia Islamia, New Delhi. Email: ghlmghaus@gmail.com, Contact: 9810548313

URL: http://www.newageislam.com/islamic-ideology/ghulam-ghaus,-new-age-islam/-kill-them-wherever-you-find-them-(2-191)---what-quran-actually-means-by-this-command?/d/102604

 




TOTAL COMMENTS:-   20


  • My ignorance is your bliss milord!
    By Manzurul Haque - 10/7/2016 11:09:00 PM



  • Haquesaab,
    I shall not take offence at your use of the word "doublespeak" because I don't think you know what it means.
    Cheers!

    By Ghulam Mohiyuddin - 10/7/2016 1:56:43 PM



  • GM sb, fighting against evil is noble (the mantra) and when people shy away from such fights,  ignogble springs up (real Indian examples given). One cannot attach evilness to goodness without an inherent ability to doublespeak. 

    ISIS can have many sources of inspiration. How do we know that they are not pure evil and into doublespeaking? Are you very close to them to be able to know everything about them? 

    And what is the main thrust of the writer? Is it not important to consider that, while passing a comment on his views?


    By Manzurul Haque - 10/7/2016 7:19:40 AM



  • @Mohammed Rafiq Lodhia; I think secular logic refers the following versus. Sultan Sahin repeatedly says that 7th century contextual instructions do not apply to us any more in the 21st century

    • “I will instil terror into the hearts of the unbelievers: smite above their necks and smite all their finger tips off.” (Q.8:12)
    • “Whoso desires another religion than Islam, it shall not be accepted of him.” (Q.3:85)
    • “Slay the idolaters wherever you find them.” (Q.9.5)
    • “slay them wherever ye catch them.”  (Q.2:191)
    • “Humiliate them and impose on them a penalty tax if they are Christians or Jews,” (Q.9:29)
    • “Allah deceived and Allah is the best of deceivers” (Q 3:54)
    • “Muslims do not take Jews and Christians as your friends” (Q 5:51)
    • “Fight those who do not believe in Allah and the last day, and fight people of the book.” (Q.9:29)
    • “O people of the Book (Jews and Christians), do you find fault with us, except that we believe in Allah? Shall I inform you of him who is worse than this in retribution from Allah? Worse is he whom Allah has cursed and brought His wrath upon, and of whom He made apes and swine and he who served idols. Such are in worse plight and far more astray from the straight path” (Q.5:59-60)

    By Royalj - 10/7/2016 5:50:57 AM



  • Haquesaab,
    I do not understand what you are trying to say. You accuse me of doublespeak. What do you mean?

    By Ghulam Mohiyuddin - 10/6/2016 1:48:22 PM



  • GM saheb, we are much better off in india being peace-loving. In Saharsa area,  a beautiful daughter of a poor old couple was detrained and raped in one corner of a platform in public view by three local lanths. Nobody resisted because we abhor fighting. A judge is doing his best not to pass an order because he thinks the other side is mafia who are defiantly not appearing also. A shot was fired from the hills on our beloved Tiranga by a group of militants. Out armed contingent went out chasing the militants into the opposite hill. We hate confronting. USA drops only bombs but not boots on the land. Non-violent fighters, they are  as they don't have a mantra to die. Keep up your doublespeak.
    By Manzurul Haque - 10/6/2016 3:38:21 AM



  • The article cited above discusses 8:36 to 8:38 which are almost identical to 2:190 to 2:193 and shows how various translators have erred and misled the people. The error of these translators is verifiable by anyone who cares to learn the truth. It is a different matter that some of these are the major influencers of the various sects and have contributed in a large measure to the development of a theology which is against the clear meaning of the Quran. 

      The article cited above discusses the verses of Surah Taubah etc. and the commandments of Allah regarding fighting.

    These articles clearly bring out the meaning of fighting in the cause of Allah and show that fighting the Muslim oppressors (such as the ISIS) would be fighting in the cause of Allah and incumbent on rulers who are in a position to wage war against it. Kafir has been used for deliberate and willful deniers of the truth but in practical terms only for the oppressors. In practice therefore, only oppressors are kafirs who must be resisted/fought against irrespective of the faith that they profess with their mouths.

    In particular, there is no verse in the Quran that allows war because of the faith professed by the other party. Fighting is permitted against only the oppressors and none else. This is brought out clearly in both the articles.


    By Naseer Ahmed - 10/6/2016 12:58:54 AM



  • Ghaussaab quote Ghazali thus: “…Much as you dislike it, fighting has been prescribed for you. But you may despise something that is good for you, and you may love something that is bad for you. God knows, but you do not …” [2:216].

    This verse has become a mantra for the ISIS ideologues. It is perhaps best to consider it as valid only for a particular time and a particular situation.

    By Ghulam Mohiyuddin - 10/5/2016 1:05:13 PM



  • Thanks for drawing attention to this very well-written article which effectively puts the quranic texts in proper perspective.  
    By Manzurul Haque - 10/5/2016 12:13:23 PM



  • Mr Nilamani Tripathy,

    Thanks for reading this article. In your comment you asked me to explain the following verses of the Quran. But you did not mention the verses. Where are the verses? Please quote them.  


    By Ghulam Ghaus غلام غوث - 7/8/2015 2:57:24 AM



  • Mr. Ghulam Ghaus, Thanks. Islamic scholars should explain this to the illeterate muslims, so that the terrorist will know the true meaning of Jihad. Now all over world Islam has been badly reputed due the action of terrorists and 90% of violence is by them. The schola od moderates remain mum in fear of the terrorists. Certain ambiguous verses of Qyran are mis understood by the radicals as mentioned below. Every non Muslim country look Islam under suspicion even peaceful and moderate Muslims are also mis undeerstood. Even Noble prize winner Malala has also blamed the Islamic countries for violence and terrorism. As you appear to be a scholar and moderate please explain the following verses, which are truely misunderstood by nin muslims in the world.
    By Nilamani Tripathy - 4/23/2015 1:37:43 PM



  • Sultan Shahin – Editor – New Age Islam

     

    Please be kind to elaborate as to what “Secular Logic,” meant by stating that, Mohammad said enough evil things.

     

    Why not stretch your mind a little? Of course, “Secular Logic,” must have read something which made him to give his own verdict about the Prophet of Islam.

     

    After all, there has to be an end to the madness that goes on and on and on in the New Age Islam forum. Where is your “Self-Esteem,” Sultan Shahin Saheb? Are you mapping new agenda for Muslims in the 21st century, or are you conspiring to side with the Islam haters and Muslim bashers?

     

    Mohammed Rafiq Lodhia

         

      www.myfellowmuslims.com

    http://www.wethemoderatemuslims.com

    http://www.readingisliving.com


    By Mohammed Rafiq Lodhia - 4/23/2015 1:41:37 AM



  • Hello Sultan Shahin Saheb,

     

    As-Salaam Alay-Kum

     

    Fanatically believing that the “Stretching Of Minds, can take place by reading the comments of “Secular Logic,” henceforth, I earnestly request you to take up the challenge of what this mysterious person demands, “You will have to reject a lot of the verses if you are to live in harmony with the world.Go ahead and make our day, Sultan Shahin Saheb.

     

    You, Naseer Ahmed, and also, Ziaur Rehman must now team up with “Secular Logic,” and write a book about which verses of the Holy Qur’an to reject. My mind points to one single fact, that is, the bigoted person is overwhelmingly obsessed with Islam. Why not just put his mind at ease? Therefore, before publishing the book, be sure to mention the person’s “Real Name.” Never mind, the jibber jabber of “Ex-Tablighi.” This “Tablighi Jamaat” man believes in “Hide & Seek, game, just like the rest of the bearded buffoons who are on a killing spree by hiding their real faces.    

     

    Let’s face it, this way, the question of “spiritually unclean,” and “jizya,” can permanently be settled. You should not have any problem, as you continue to encourage that such debates must go on with no end in sight. Carry on reading all the bigoted views. Keep in mind another one of the hidden person’s remarks: “The world doesn't have a hope of ever being free of this malicious ideology.” Yes, everything is allowed under the guise of “Freedom of Speech. Now, let’s see if you can help fulfill the dream of the so-called malicious person, Sultan Saheb.

     

    My pointed question to you is, “Hasn’t there been enough of Stretching of Minds’?” I say, it is high time for you, to co-author a book, in which, you should give guidelines to your fellow Muslims, as to what “Secular Logic,” desires. I say, take a bold step forward so that those who admire you will eventually be mighty proud of you to finally let the Muslims map the new agenda for the 21st century.   

     

    By the way, “Hats Off” and “Curious Traveler,” can also help in compiling the book. These two characters can most certainly help in pulling out plenty of references from the internet. Then again, let’s not forget that there can well be plenty of shady and unknown characters in your forum who can contribute in rejecting whatever Qur’anic verses which seems to be bothering them too. Why not? It is your fanatical belief that only by continuously reading viscous comments of those who engages in smearing Islam and insulting Qur’an will help the Stretching of Minds, for the Muslims. Go ahead and make our day, Sultan Shahin Saheb.       

     

    Very respectfully yours,

     

    Mohammed Rafiq Lodhia

     

      www.myfellowmuslims.com

    http://www.wethemoderatemuslims.com

    http://www.readingisliving.com


    By Mohammed Rafiq Lodhia - 4/23/2015 1:27:40 AM



  • Conflict is a part of human life. There will always be occassions when Muslims come in conflict with non-Muslims, for political reasons. Take the example of Pakistan. When the new nation was carved out at the insistence of Muslims, there were people who were 'driven out of their homes' , on both sides of the border. Or take the case of Kashmir. Here, people were driven out of their homes, too . This time by the Muslims unilaterally. Does the Quran have any prescription for how this crime is to be dealt with? In my understanding, no. Take the case of Babri Masjid, in which first a Hindu place of worship was destroyed, an Islamic place of worship was built in its place, and which in turn was destroyed. Who is the criminal here, in the eyes of Allah? The first destroyer, or the second? Even if you try your best to contextualise these verses, there will always be other contexts in which you will find them applicable. What of the Muslim people who have settled in the west, and who hold aspirations of fighting with stealth towards a "Muslim Europe"? Will they not see the Western faith and culture as enemies of Islam and the fighting verses very much applicable even in the current context? Would they be wrong, from their perspective? Spreading Islam far and wide is, of course a recommended activity by the Quran. It can be done using migration and democracy as tools. The solution is not as easy as interpreting the Quran in seventh century context. You will have to reject a lot of the verses if you are to live in harmony with the world.
    By secularlogic - 4/22/2015 11:53:18 PM



  • There was a great need of such an article. Thanks New Age and and Thanks Ghulam Ghaus bhai 
    By Hamid Jmi - 4/22/2015 11:26:49 PM



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