Washington, DC – While scholarly work has debunked the idea of incompatibility of Islam with Western values, it has not really changed this dominant perception pervading political discourse and policy making. This notion of incompatibility between Islam and the West has actually intensified in the last 15 years, as the perception of Islam as the external enemy has combined with the fear of Islam within liberal Western democracies. The consequence is that Muslims are now seen by many as an internal and external enemy both in Europe and in the United States.

The persistence of the Islam versus West dichotomy has nothing to do with the quality of academic work, but rather the fact that this work is seldom utilised by political and cultural actors, not to mention media.

Yet hope may lie in better understanding the social and cultural reality of Muslims that starkly contradicts the perceived divide – namely that Muslims in the West are supportive of Western values and civic integration. In this regard, efforts could be made to familiarise citizens with this reality through different educational and cultural means.

My book Why the West Fears Islam: Exploration of Islam in Western Liberal Democracies (June 2013 by Palgrave McMillan) indicates a persistent predisposition in the West to link Islam to un-civic behaviour and to see assertive Muslims as internal enemies threatening national values and identities as well as external enemies at war with Western civilisation.

Intriguingly, there is no empirical evidence based on behaviours of Muslims in European countries or the United States that supports this fear. Actually, Muslim political practices are not different from their average fellow citizens. My investigation shows that in Europe and in the United States, Muslims express a greater trust in national institutions and democracy than their fellow citizens and that mosque attendance actually facilitates social and political integration.

Still, the construction of Muslims as the enemy within liberal democracies takes place in a preexisting environment influenced by history, adding the dimension of an internal enemy to the enduring feature of the external enemy.

Muslims have been seen as “others” to the West since medieval times. More specifically, Western self-definition based on the concepts of progress, nation, rational individual and secularisation was built in opposition to Muslim empires. Europe’s relationship with the Ottoman Empire gradually established the East-West binary that had a decisive impact on world politics since the 19th Century.

In the United States, during the 20th and 21st Centuries, the perception of Islam as the external enemy traces back to the Iranian Hostage Crisis (1979 to 1981) and became more acute after 9/11 when Muslims came to be seen as internal enemies due to the fear of home grown terrorism.

Many Muslims in post-WWII Europe have an immigrant background, and are currently estimated to constitute approximately five per cent of the European Union’s 425 million inhabitants. As immigrants, generations came with very low labour skills, unlike most Muslims in the United States who generally possess a high level of education and marketable skills.

Low levels of education and few job opportunities explain poor economic performance of Muslims in Europe. Muslim immigrant populations across Europe are often concentrated in segregated, urban areas, which are plagued by delinquency, crime and deteriorated living conditions.

There is a need across the Atlantic to rebuild national narratives to include Muslims and Islam as part of the memory and culture of the national communities they belong to.

This can likely be done if Islam is disconnected from partisan interests and becomes a national cause for political, social and religious actors across the ideological spectrum.

The educational and political efforts of the last five decades to include African Americans into the US national narrative are a good illustration of such a collective effort. In the case of Islam, it will require a coalition among religious actors from all faiths who can play a decisive role in promoting similarities between Islam and other monotheistic religions.

This is a noble political task for the decades to come.

(Source / 23.05.2013)

By Abu Amina Elias for FaithinAllah.org

In the name of Allah, the Beneficent, the Merciful

An-Nawawi records in his book, Riyad us-Saliheen:

Allah said:

وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ

Live with them in kindness.

Surah An-Nisa 4:19

And Allah said:

وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ ۖ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا

You will never be able to be equal between wives, even if you should strive to do so. So do not incline completely toward one and leave another hanging. If you amend your affairs and fear Allah, then verily, Allah is Forgiving and Merciful.

Surah An-Nisa 4:129

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

اسْتَوْصُوا بِالنِّسَاءِ فَإِنَّ الْمَرْأَةَ خُلِقَتْ مِنْ ضِلَعٍ وَإِنَّ أَعْوَجَ شَىْءٍ فِي الضِّلَعِ أَعْلاَهُ فَإِنْ ذَهَبْتَ تُقِيمُهُ كَسَرْتَهُ وَإِنْ تَرَكْتَهُ لَمْ يَزَلْ أَعْوَجَ فَاسْتَوْصُوا بِالنِّسَاءِ

Treat women well, for woman is created from a rib and the most curved portion of the rib is its upper portion. If you try to straighten it, it will break, but if you leave it as it is, it will remain curved; so treat women with kindness.

Source: Sahih Bukhari 3153, Grade: Sahih

Abdullah bin Zam’ah reported: The Prophet, peace and blessings be upon him, said:

بِمَ يَضْرِبُ أَحَدُكُمْ امْرَأَتَهُ ضَرْبَ الْفَحْلِ أَوْ الْعَبْدِ ثُمَّ لَعَلَّهُ يُعَانِقُهَا

How does one of you beat his wife as he beats the stallion camel and then embrace her?

Source: Sahih Bukhari 5695, Grade: Sahih

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

 لَا يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً إِنْ كَرِهَ مِنْهَا خُلُقًا رَضِيَ مِنْهَا آخَرَ

A believer should not despise a believing woman. If he finds something in her character he dislikes, he will be pleased by something else.

Source: Sahih Muslim 1469, Grade: Sahih

Amr bin Al-Ahwas reported: The Messenger of Allah, peace and blessings be upon him, said:

أَلَا وَاسْتَوْصُوا بِالنِّسَاءِ خَيْرًا فَإِنَّمَا هُنَّ عَوَانٌ عِنْدَكُمْ لَيْسَ تَمْلِكُونَ مِنْهُنَّ شَيْئًا غَيْرَ ذَلِكَ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ فَإِنْ فَعَلْنَ فَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ضَرْبًا غَيْرَ مُبَرِّحٍ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا أَلَا إِنَّ لَكُمْ عَلَى نِسَائِكُمْ حَقًّا وَلِنِسَائِكُمْ عَلَيْكُمْ حَقًّا فَأَمَّا حَقُّكُمْ عَلَى نِسَائِكُمْ فَلَا يُوطِئْنَ فُرُشَكُمْ مَنْ تَكْرَهُونَ وَلَا يَأْذَنَّ فِي بُيُوتِكُمْ لِمَنْ تَكْرَهُونَ أَلَا وَحَقُّهُنَّ عَلَيْكُمْ أَنْ تُحْسِنُوا إِلَيْهِنَّ فِي كِسْوَتِهِنَّ وَطَعَامِهِنَّ

I enjoin you to treat women well, for they are like captives in your hand. Verily, you may not treat them otherwise unless they commit flagrant immorality. If they do so, then you may separate from their beds and strike them without causing pain but if they return to good conduct, then you may do nothing against them. You have rights over your wives and they have rights over you. Your right is that they will not allow anyone you dislike to enter your home, and their right is that you should treat them well regarding food and clothing.

Source: Sunan At-Tirmidhi 1163, Grade: Sahih

Mu’awiyah ibn Al-Qushayri reported: I said, “O Messenger of Allah, what are the rights of women over us?” The Messenger of Allah, peace and blessings be upon him, said:

أَنْ تُطْعِمَهَا إِذَا طَعِمْتَ وَتَكْسُوَهَا إِذَا اكْتَسَيْتَ أَوْ اكْتَسَبْتَ وَلَا تَضْرِبْ الْوَجْهَ وَلَا تُقَبِّحْ وَلَا تَهْجُرْ إِلَّا فِي الْبَيْتِ

You should feed her when you eat, clothe her when you clothe yourself, do not strike her on the face, and do not rebuke her or separate from her except inside the house.

Source: Sunan Abu Dawud 2142, Grade: Hasan

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said:

أَكْمَلُ الْمُؤْمِنِينَ إِيمَانًا أَحْسَنُهُمْ خُلُقًا وَخِيَارُكُمْ خِيَارُكُمْ لِنِسَائِهِمْ خُلُقًا

The most complete of the believers in faith are those with the best character, and the best of you are the best in behavior to their women.

Source: Sunan At-Tirmidhi 1162, Grade: Sahih

Iyas ibn Abdullah reported: The Messenger of Allah, peace and blessings be upon him, said:

لَا تَضْرِبُوا إِمَاءَ اللَّهِ

Do not strike the maidens of Allah.

But Umar came to the Messenger of Allah and he said, “Women have become emboldened toward their husbands.” So the Prophet gave them permission to strike them. Then, many women came to the family of the Messenger of Allah and complained about their husbands. The Messenger of Allah said:

لَقَدْ طَافَ بِآلِ مُحَمَّدٍ نِسَاءٌ كَثِيرٌ يَشْكُونَ أَزْوَاجَهُنَّ لَيْسَ أُولَئِكَ بِخِيَارِكُمْ

Many women have come to the family of Muhammad complaining about their husbands. These men are not the best among you.

Source: Sunan Abu Dawud 2146, Grade: Sahih

Success comes from Allah, and Allah knows best.

(Source / 15.05.2013)

Chinese ethnic Hui minority muslims wait to pray at the Great Mosque in Xi’an city, northwestern China’s Shanxi province, 04 May 2013.

As many as about 80,000 Hui minority muslims gather living around mosques and several streets in downtown Xi’an city. China has total number of 23.14 million muslims all over the country where majority in China’s Ningxia, Gansu and Xinjiang. The Hui ethnic muslims are one of the largest Chinese muslims with a population of 10.58 million, according to China’s the sixth nationwide population census.

(Facebook / 05.05.2013)

By Abu Amina Elias for FaithinAllah.org

Question:

The Quran says, “They did not kill him, nor did they crucify him” (4:157). Does Islam deny the historical crucifixion of Jesus?

Answer:

In the name of Allah, the Beneficent, the Merciful

There are several interpretations of this verse regarding what happened to Jesus, upon him be peace, the moment his enemies came to crucify him. In our opinion, the most plausible explanation of the verse, supported by strong evidence, is that the body of Jesus was crucified while his soul was raised to heaven. Thus, his soul was not killed but rather he was protected by Allah from the crucifixion while the people on earth saw his body being crucified.

Allah said:

وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ ۚ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ ۚ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ ۚ وَمَا قَتَلُوهُ يَقِينًا

And their saying, “Verily, we have killed the Messiah, Jesus, the son of Mary, the Messenger of Allah.” They did not kill him, nor did they crucify him, but it was made to appear to them. Verily, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. They did not kill him, for certain.

Surah An-Nisa 4:157

The difference of interpretation is over the phrase, “it was made to appear to them.” Many commentators relied upon exegetical reports claiming that another person was made to resemble Jesus, perhaps a disciple or Judas. However, these reports contradict each other and are not authentic traditions attributed to the Prophet, peace and blessings be upon him.

Muhammad Asad explains:

There exist, among Muslims, many fanciful legends telling us that at the last moment Allah substituted for Jesus a person closely resembling him (according to some accounts, that person was Judas), who was subsequently crucified in his place. However, none of these legends finds the slightest support in the Quran or in authentic traditions, and the stories produced in this connection by the classical commentators must be summarily rejected.

Source: Message of the Quran, verse 4:157

It seems very unlikely that the intention of the verse is to radically change the accepted historical narrative. Rather, the Quran was revealed to confirm the Gospel.

Allah said:

نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ وَأَنزَلَ التَّوْرَاةَ وَالْإِنجِيلَ

He has sent down upon you the book in truth, confirming what was before it. And He revealed the Torah and the Gospel.

Surah Ali Imran 3:3

Based upon the Quran’s confirmation of the Gospel, the most plausible exegetical report is found in the commentary of Ibn Jareer At-Tabari.

Wahb reported: When Allah informed Jesus son of Mary that he would soon be departing this world, he was disheartened by death and sorely grieved. So he called the disciples for a meal which he had prepared for them. He said, “Come to me tonight, for I have a favor to ask of you.” When they had come together at night, he served them himself; and when they had finished eating, he washed their hands and helped them perform their ablutions with his own hands, and he wiped their hands and garments. The disciples regarded this as beneath the master’s dignity and they disapproved, but Jesus said, “Anyone who opposes me in what I do tonight is not from me and I am not from him.” So they agreed and he said:

مَّا مَا صَنَعَتُ بِكُمُ اللَّيْلَةَ مِمَّا خَدَمْتُكُمْ عَلَى الطَّعَامِ وَغَسَلْتُ أَيْدِيَكُمْ بِيَدِي فَلْيُكَنْ لَكُمْ بِي أُسْوَةٌ فَإِنَّكُمْ تَرَوْنَ أَنِّي خَيْرُكُمْ ، فَلَا يَتَعَظَّمُ بَعْضُكُمْ عَلَى بَعْضٍ وَلْيَبْذُلْ بَعْضُكُمْ لِبَعْضٍ نَفْسَهَ ، كَمَا بَذَلْتُ نَفْسِي لَكُمْ وَأَمَّا حَاجَتِي الَّتِي اسْتَعَنْتُكُمْ عَلَيْهَا فَتَدْعُونَ لِيَ اللَّهَ وَتَجْتَهِدُونَ فِي الدُّعَاءِ أَنْ يُؤَخِّرَ أَجْلِي

As for what I have done for you this night, serving you at a table and washing your hands with my own hands; let that be an example to you. You regard me as the best of you, so let not one among you regard himself as better than the others; and let each one of you offer his life for the others just as I have laid down my life for you. The favor for which I have called you is that you pray fervently that Allah will extend my term.

When they stood up for prayer, wishing to prolong their earnest supplications, they were overcome by sleep and they were unable to pray. Jesus said:

سُبْحَانَ اللَّهِ مَا تَصْبِرُونَ لِي لَيْلَةً وَاحِدَةً تُعِينُونِي فِيهَا

Glory be to Allah! Can you not be patient with me one night and support me?

They said, “We do not know what overcame us; we would stay up in the night for long prayers but tonight we cannot help but sleep; whatever supplication we wish to make, we are prevented from saying.” Then Jesus said, “The shepherd will be taken away and the sheep will be scattered,” and he continued to lament his end. He said:

الْحَقُّ لَيَكْفُرَنَّ بِي أَحَدُكُمْ قَبْلَ أَنْ يَصِيحَ الدِّيكُ ثَلَاثَ مَرَّاتٍ وَلَيَبِيعَنِي أَحَدُكُمْ بِدَرَاهِمَ يَسِيرَةٍ وَلَيَأْكُلَنَّ ثَمْنِي

In truth, I say to you, one of you will deny me three times before the rooster crows; and another will sell me for a few pieces of silver and consume my price.

After this, they went out, each his own way, and they left him. The Jews then came seeking him and they seized Simon, saying, “He is one of his companions!” but he denied it, saying, “I am not his companion!” Others also seized him and he again denied. Then he heard the crowing of a rooster, and he wept bitterly.

The next morning one of the disciples when to the Jews and he said, “What will you give me if I lead you to Christ?” They gave him thirty pieces, which he took and led them to him. Before that, however, it became unclear to them. Thus, they took him after ascertaining that it was him and they tied him with a rope and they dragged him, saying, “You raised the dead and cast our Satan and healed those who were possessed; can you not save yourself from this rope?” They spat on him and placed thorns upon his head. Thus they brought him to the piece of wood upon which they wished to crucify him, but Allah raised him up to Himself and they crucified what was made to appear for them.

Jesus remained for seven hours and his mother and the woman whom Jesus cured from madness came to weep in the place of the crucifixion. Jesus came to them and said, “For whom do you weep?” They said, “For you!” He said:

 إِنِّي قَدْ رَفَعَنِي اللَّهُ إِلَيْهِ وَلَمْ يُصِبْنِي إِلَّا خَيْرٌ وَإِنَّ هَذَا شَيْءٌ شُبِّهَ لَهُمْ فَأْمُرَا الْحَوَارِيِّينَ أَنْ يَلْقَوْنِي إِلَى مَكَانِ كَذَا وَكَذَا

Verily, Allah has raised me unto Himself and nothing befell me except goodness, for this is something which was made to appear to them. Go now and tell the disciples to meet me at such-and-such place.

There were eleven who met him and the disciple who sold him and led the Jews to him was missing. Jesus asked his companions about him and they said, “He regretted what he did, so he hanged himself.” Jesus said:

 لَوْ تَابَ لَتَابَ اللَّهُ عَلَيْهِ

Had he repented, Allah would surely have turned toward him.

Source: Tafseer At-Tabari, verse 4:157

In this narration, Jesus is informed by Allah that his death is near, so he prepares himself for martyrdom, saying, “Let each one of you offer his life for the others just as I have laid down my life for you.” The wisdom behind this is that if Jesus were to sacrifice his life that would save the lives of his disciples, for if they had killed the leader of the movement, they would no longer pursue its followers. A similar action was undertaken by Uthman ibn Affan, may Allah be pleased with him, when he refused to defend himself from his killers.

Abu Huraira reported: I entered upon Uthman on the day he was under siege in his house and I said, “O leader of the believers, I have come to give you my support.” He said to me:

يَا أَبَا هُرَيْرَةَ أَيَسُرُّكَ أَنْ تَقْتُلَ النَّاسَ جَمِيعًا وَإِيَّايَ مَعَهُمْ

O Abu Huraira, does it please you to ‘kill the people altogether’ (5:32) including me?”

I said, “No.” He said:

وَاللَّهِ لَئِنْ قَتَلْتَ رَجُلا وَاحِدًا لَكَأَنَّمَا قَتَلْتَ النَّاسَ جَمِيعًا

By Allah, if you have killed one man then it is as if you have killed all the people.

Source: Sunan Sa’id ibn Mansur, Grade: Sahih

So Abu Huraira returned and he did not fight. This shows the incredible wisdom and sacrifice of Uthman. If he commanded Abu Huraira to fight on his behalf, they would have likely killed Abu Huraira as well and the Muslims would have been deprived of so many prophetic traditions narrated on his authority. Likewise, Jesus refused to defend himself out of his concern for the safety of his companions.

Awf reported: I heard Al-Hajjaj giving a sermon and he was saying:

إِنَّ مَثَلَ عُثْمَانَ عِنْدَ اللَّهِ كَمَثَلِ عِيسَى ابْنِ مَرْيَمَ

Verily, the likeness of Uthman with Allah is the likeness of Jesus son of Mary.

Then he recited these verses and he explained them:

يَا عِيسَى إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنْ الَّذِينَ كَفَرُوا

O Jesus, verily, I will cause you to die and will raise you to Myself and purify you from those who disbelieve. (3:55)

Source: Sunan Abu Dawud 4641, Grade: Hasan

This is an important moral lesson taught by the story of Jesus’ martyrdom. The virtue of refusing to fight back when wisdom dictates was also taught by Prophet Muhammad.

Sa’d ibn Abu Waqqas reported: I said, “O Messenger of Allah, what do you think if someone enters my house and stretches out his hand to kill me?” The Messenger of Allah, peace and blessings be upon him, said:

كُنْ كَابْنَيْ آدَمَ

Be like the son of Adam.

Then, Yazid ibn Khalid recited the verse:

لَئِن بَسَطتَ إِلَيَّ يَدَكَ لِتَقْتُلَنِي مَا أَنَا بِبَاسِطٍ يَدِيَ إِلَيْكَ لِأَقْتُلَكَ إِنِّي أَخَافُ اللَّهَ رَبَّ الْعَالَمِينَ

If you should raise your hand against me to kill me, then I shall not raise my hand against you to kill you; verily, I fear Allah the Lord of the worlds. (5:28)

Source: Sunan Abu Dawud 4257, Grade: Hasan

Moreover, Jesus showed tremendous patience, forbearance, and mercy during the whole event, as he prayed for Allah to forgive his oppressors. As recorded in the book of Luke:

ויאמר ישוע אבי סלח להם כי לא ידעו מה הם עשים ויחלקו בגדיו להם ויפילו גורל

Jesus said: Father, forgive them for they know not what they do. And they cast lots to divide his garments.

Source: Luke 23:34

This exact incident was mentioned by Prophet Muhammad.

Abdullah ibn Mas’ud reported: I saw the Messenger of Allah, peace and blessings be upon him, tell the story of a prophet who was beaten by his people and he wiped the blood from his face, saying:

رَبِّ اغْفِرْ لِقَوْمِي فَإِنَّهُمْ لاَ يَعْلَمُونَ

My Lord, forgive my people for they do not know.

Source: Sahih Bukhari 6530, Grade: Mutaffaqun Alayhi

So Jesus was handed over to the authorities and he refused to defend himself in order to protect the lives of his companions. They abused him, spat on him, placed a crown of thorns on his head, and yet he still asked Allah to forgive them. When the moment came to take him to the cross upon which to crucify him, Allah raised his soul to heaven and He spared His Messenger from this pain and humiliation. As At-Tabari reported:

حَتَّى أَتَوْا بِهِ الْخَشَبَةَ الَّتِي أَرَادُوا أَنْ يَصْلُبُوهُ عَلَيْهَا ، فَرَفَعَهُ اللَّهُ إِلَيْهِ وَصَلَبُوا مَا شُبِّهَ لَهُمْ

Thus they brought him to the piece of wood upon which they wished to crucify him, but Allah raised him up to Himself and they crucified what was made to appear for them.

What was made to appear to them was the crucifixion of his body while his soul was protected in heaven. This is the meaning of Allah’s words, “I will take you and raise you to Myself.” (3:55)

Ibn Kathir reported: Ibn Abbas explained the verse, saying:

إِنِّي مُتَوَفِّيكَ أَيْ مُمِيتُكَ

“I will take you,” means “I will cause you to die.”

Source: Tafseer Ibn Kathir, verse 3:55

And Wahb explained the verse, saying:

أَمَاتَهُ اللَّهُ ثَلَاثَةَ أَيَّامٍ ثُمَّ بَعَثَهُ ثُمَّ رَفَعَهُ

Allah made him die for three days, then He resurrected him, then He ascended him.

The resurrection of Jesus after his bodily death and his ascension o heaven is the signature miracle of his prophetic career, just as Moses’ miracle was the parting of the sea and Muhammad’s miracle is the revelation of the Quran. The miracle of the resurrection definitively proved the truth of the Day of Resurrection, which some Jews had denied, and also that Allah’s will can never be frustrated. Although the body of Jesus was killed, they could never kill his soul and prevent his message from being delivered.

Allah said:

وَمَا قَتَلُوهُ يَقِينًا

For certain, they did not kill him.

Surah An-Nisa 4:157

This is because those who are martyred for the sake of Allah can never die.

Allah said:

وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ

Never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision.

Surah Ali Imran 3:169

And this is why Jesus said:

إِنِّي قَدْ رَفَعَنِي اللَّهُ إِلَيْهِ وَلَمْ يُصِبْنِي إِلَّا خَيْرٌ وَإِنَّ هَذَا شَيْءٌ شُبِّهَ لَهُمْ

Verily, Allah has raised me unto Himself and nothing befell me except goodness, for this is something which was made to appear to them.

Therefore, we can conclude that the enemies of Jesus never crucified or killed his soul, but rather what was “made to appear to them” was only the crucifixion of his body. This interpretation is the most plausible because of the texts we cited, it reconciles the Quran with the Gospel narrative and historical accounts, and it preserves the wise lesson of peaceful martyrdom and forgiveness also taught by the Prophet.

Furthermore, it should be mentioned that some of the most ardent supporters of the “substitution” theory are themselves Christians who attempt to use the story as proof that Islam is a heretical sect of Christianity. By affirming the historical crucifixion and reconciling it with the Quran, they will no longer be able to use such stories against Islam.

Finally, it must be said that biographical details of Jesus’ life are not as important as his message and teachings. There are numerous interpretations of the verse, “it was made to appear to them,” and we have only presented what we believe is the strongest opinion. However, our affirmation of the historical crucifixion certainly does not mean we endorse how this issue has been interpreted in the Christian doctrines of Trinity, Incarnation, and Original Sin.

It is not necessary for Muslims to accept our opinion if they believe in another explanation reported in the books of exegesis. What a Muslim is required to believe about Jesus was mentioned specifically by the Prophet, namely, that Jesus is the servant of Allah, His Messenger, His word bestowed upon Mary, and His spirit from Him.

Ubaida ibn As-Samit reported: The Messenger of Allah, peace and blessings be upon him, said:

مَنْ قَالَ أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ لَهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَأَنَّ عِيسَى عَبْدُ اللَّهِ وَابْنُ أَمَتِهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ وَأَنَّ الْجَنَّةَ حَقٌّ وَأَنَّ النَّارَ حَقٌّ أَدْخَلَهُ اللَّهُ مِنْ أَيِّ أَبْوَابِ الْجَنَّةِ الثَّمَانِيَةِ شَاءَ

Whoever testifies that there is no God but Allah alone without any partners and that Muhammad is His servant and His Messenger, and that Jesus is the servant of Allah, His word which He bestowed upon Mary and His spirit from Him, and that Paradise is true and Hellfire is true, then he will enter through any of the eight gates of Paradise he wishes.

Source: Sahih Muslim 28, Grade: Sahih

In conclusion, the meaning of Allah’s words, “They did not kill him nor crucify him, but rather it was made to appear to them,” refers to the crucifixion of Jesus’ body while his soul was raised to heaven. This interpretation is based upon exegetical reports and supporting evidence from the Quran and Sunnah. It is not necessary for Muslims to adopt this opinion, but we believe this is the strongest interpretation because it reconciles the Quran with the historical narrative, it preserves the moral lessons taught by Jesus’ martyrdom, and it prevents Christians from using substitution interpretations against Islam.

Success comes from Allah, and Allah knows best.

(Source / 02.05.2013)

By Abu Amina Elias for FaithinAllah.org

Imam Ash-Shafi’ee wrote in Ar-Risalah, the Epistle on Islamic Law:

Allah the Exalted said to His Prophet:

يَا أَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلَا تُطِعِ الْكَافِرِينَ وَالْمُنَافِقِينَ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا وَاتَّبِعْ مَا يُوحَىٰ إِلَيْكَ مِن رَّبِّكَ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

O Prophet, fear Allah and do not obey the disbelievers and the hypocrites. Verily, Allah is ever Knowing and Wise. Follow that which is revealed to you from your Lord. Verily, Allah is aware of what you do.

[Surah Al-Ahzab 33:1-2]

And He said:

اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِن رَّبِّكَ لَا إِلَٰهَ إِلَّا هُوَ وَأَعْرِضْ عَنِ الْمُشْرِكِينَ

Follow what has been revealed to you from your Lord – there is no God but Him – and turn away from those who associate others with Allah.

[Surah Al-An’am 6:106]

And He said:

ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِّنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ

We put you on an ordained way concerning the matter, so follow it and do not follow the inclinations of those who do not know.

[Surah Al-Jathiyah 45:18]

Thus, Allah instructed His Messenger that He has favored him with His established knowledge and that He will protect him from mankind, for He said:

يَا أَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ وَإِن لَّمْ تَفْعَلْ فَمَا بَلَّغْتَ رِسَالَتَهُ وَاللَّهُ يَعْصِمُكَ مِنَ النَّاسِ

O Messenger, announce that which has been revealed to you from your Lord, and if you do not, then you have not conveyed His message. Allah will protect you from the people.

[Surah Al-Ma’idah 5:67]

Allah the Exalted certified the Prophet’s firm belief in what He commanded of him and in guidance for himself and whoever follows him, for He said:

وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا مَا كُنتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَٰكِن جَعَلْنَاهُ نُورًا نَّهْدِي بِهِ مَن نَّشَاءُ مِنْ عِبَادِنَا وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

Thus, We have revealed to you an inspiration of Our command. You did not know what is the Book or faith, but rather We have made it a light by which We guide whomever We will of Our servants. Verily, you guide to a straight path.

[Surah Ash-Shura 42:52]

And He said:

وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّائِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنفُسَهُمْ وَمَا يَضُرُّونَكَ مِن شَيْءٍ وَأَنزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا

Were it not for the favor and mercy of Allah upon you, a group of them would have been determined to mislead you, but they do not mislead except themselves and they will not harm you at all. Allah has revealed to you the Book and wisdom and has taught you that which you did not know. Ever has the favor of Allah upon you been great.

[Surah An-Nisa 4:113]

Thus, Allah declared that He commanded His Prophet to obey His order, and certified what the Prophet proclaimed on His behalf as well as what He certified for Himself. Likewise, we certify for him in order to draw near to Allah by our faith in Him and we entreat Him by belief in the Prophet’s words.

Al-Mutalib ibn Hantib reported: The Prophet, peace and blessings be upon him, said:

مَا تَرَكْتُ شَيْئًا مِمَّا أَمَرَكُمُ اللَّهُ بِهِ إِلا وَقَدْ أَمَرْتُكُمْ بِهِ وَلا تَرَكْتُ شَيْئًا مِمَّا نَهَاكُمْ عَنْهُ إِلا وَقَدْ نَهَيْتُكُمْ عَنْهُ

I have not left anything which Allah has commanded you except that I have commanded you, and I have not left anything which Allah has forbidden for you except that I have forbidden it for you.

Source: Musnad Ash-Shafi’ee 1072 Grade: Hasan

Allah has informed us of His establishes knowledge and His final judgment – a favor and a blessing from Him – that He prevented those who attempted to lead the Prophet astray and informed him that they could not harm him in any way.

In certifying that the Prophet guides humanity along a straight path, the path to Allah, and that he delivers His message and obeys His commands, as we have stated earlier, and in ordering obedience to the Prophet and in emphasizing all of the messages we have cited – Allah has given evidence to humanity that they should accept the Messenger’s judgment and obey his commands.

Whatever the Messenger has decreed that is not based on a command from Allah (in the Quran), then he has still done so by Allah’s command. Thus, Allah instructed us in His saying:

إِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

Verily, you guide to a straight path.

[Surah Ash-Shura 42:52]

For the Messenger has established traditions (sunnah) for which there is a text in the Book of Allah as well as others concerning which there is no text. Yet, whatever he has established of traditions, Allah has ordered us to obey them, and He regards our obedience to the Prophet as obedience to Him, and our failure to obey the Prophet is disobedience to Him for which no man will be forgiven, nor is there an excuse for failure to obey the Prophet’s traditions, due to what I have already cited and because of what the Messenger himself has said.

Abu Rafi’ reported: The Messenger of Allah, peace and blessings be upon him, said:

لَا أُلْفِيَنَّ أَحَدَكُمْ مُتَّكِئًا عَلَى أَرِيكَتِهِ يَأْتِيهِ الْأَمْرُ مِمَّا أَمَرْتُ بِهِ أَوْ نَهَيْتُ عَنْهُ فَيَقُولُ لَا أَدْرِي مَا وَجَدْنَا فِي كِتَابِ اللَّهِ اتَّبَعْنَاهُ

Let me not find one of you reclining on his couch and when he is informed of a command which I have commanded, he says: I do not know this, for we only follow what we find in the Book of Allah.

Source: Sunan Ibn Majah 13 Grade: Sahih

قال الشافعي قال الله جل ثناؤه لنبيه يَاأَيُّهَا النَّبِيُّ اتَّقِ اللَّهَ وَلَا تُطِعْ الْكَافِرِينَ وَالْمُنَافِقِينَ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا وَاتَّبِعْ مَا يُوحَى إِلَيْكَ مِنْ رَبِّكَ. إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

وقال اتَّبِعْ مَا أُوحِيَ إِلَيْكَ مِنْ رَبِّكَ، لَا إِلَهَ إِلَّا هُوَ، وَأَعْرِضْ عَنْ الْمُشْرِكِينَ

وقال ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِنْ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ

فأعْلَمَ اللهُ رسولَه منَّه عليه بما سبق في علمه، من عِصْمته إيَّاه من خلقه فقال يَاأَيُّهَا الرَّسُولُ بَلِّغْ مَا أُنزِلَ إِلَيْكَ مِنْ رَبِّكَ، وَإِنْ لَمْ تَفْعَلْ، فَمَا بَلَّغْتَ رِسَالَتَهُ، وَاللَّهُ يَعْصِمُكَ مِنْ النَّاسِ  ]

وشهد له جل ثناؤه باستمساكه بما أمره به، والهدى في نفسه، وهدايةِ مَنْ اتبعه، فقال وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا مَا كُنْتَ تَدْرِي مَا الْكِتَابُ وَلَا الْإِيمَانُ وَلَكِنْ جَعَلْنَاهُ نُورًا نَهْدِي بِهِ مَنْ نَشَاءُ مِنْ عِبَادِنَا، وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ

وقال وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ، وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوكَ، وَمَا يُضِلُّونَ إِلَّا أَنفُسَهُمْ، وَمَا يَضُرُّونَكَ مِنْ شَيْءٍ، وَأَنزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ، وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ، وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا

فأبان الله أنْ قدْ فرَضَ على نبيه اتباعَ أمره، وشهِدَ له بالبلاغ عنه، وشهد به لنفسه ونحن نَشْهَدُ له به، تَقَرُّبًا إلى الله بالإيمان به، وتوَسُّلا إليه بِتَصْديق كَلِمَاتِه

أخبرنا عبد العزيز عن عمرو بن أبي عمرو مَوْلى المُطَّلِب عن المطلب بن حَنْطَبٍ أنَّ رسول الله قال مَا تَرَكْتُ شَيْئًا مِمَّا أمَرَكُمْ اللهُ بِهِ إِلاَّ وَقَدْ أمَرْتُكُمْ بِهِ، وَلاَ تَرَكْتُ شَيْئًا مِمَّا نَهَاكُمْ اللهُ عَنْهُ إلاَّ وَقَدْ نَهَيْتُكُمْ عَنْهُ

قال الشافعي وما أعلمنا الله مما سبق في علمه، وحتْمِ قضائه الذي لا يُرَدُّ من فضله عليه ونعمته: أنه منعه من أنْ يَهُمُّوا به أن يُضلُّوه وأعلمه أنهم لا يضرونه من شيء

وفي شهادته له بأنه يهدي إلى صراط مستقيم، صراط الله، والشهادة بتَأدية رسالته واتباع أمره، وفيما وصفتُ من فرضه طاعتَه وتأكيدِه إياها في الآي ذكرتُ ما أقام الله به الحجة على خلقه، بالتسليم لحكم رسول الله واتباع أمره

قال الشافعي وما سَنَّ رسول الله فيما ليس لله فيه حكمٌ، فبِحُكْم الله سنَّه. وكذلك أخبرنا الله في قوله وَإِنَّكَ لَتَهْدِي إِلَى صِرَاطٍ مُسْتَقِيمٍ

وقد سن رسول الله مع كتاب الله، وسنَّ فيما ليس فيه بعَيْنه نصُّ كتاب

وكل ما سن فقد ألزمنا الله اتباعه وجعل في اتباعه طاعته وفي العُنُود عن اتباعها معصيتَه التي لم يعذر بها خَلْقا، ولم يجعل له من اتباع سنن رسول الله مَخْرجا، لما وصفتُ وما قال رسول الله.

أخبرنا سفيان عن سالم أبو النضْر مولى عُمَر بن عبيد الله سمع عبيد الله بن أبي رافع يحدِّثُ عن أبيه أنَّ رسول الله قال لاَ أُلْفِيَنَّ أحَدَكُمْ مُتَّكِئًا عَلَى أرِيكَتِهِ يَأْتِيهِ الأُمْرُ مِنْ أمْرِي، مِمَّا أَمَرْتُ به أَوْ نَهَيْتُ عنه فيقولُ لاَ أَدْرِي ماَ وَجَدْنَا فِي كِتَاِب اللهِ اتَّبَعْناَهُ

الشافعي الرسالة

Success comes from Allah, and Allah knows best.

(Source / 16.04.2013)

By Abu Amina Elias for FaithinAllah.org

Question:

The Quran says a woman’s testimony is worth half of a man and your prophet said women are deficient in reason and religion and more women are in Hell. Does this mean women are inferior to men?

Answer:

In the name of Allah, the Beneficent, the Merciful

The Quran makes a distinction between a man and woman’s testimony in the specific case of business contracts, because at the time of revelation it was men who tended to be educated in such matter while women were educated in other matters. In other cases when a man and woman are equal in their level of education and veracity, then the testimony of a man and woman are equal.

Allah says:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰ أَجَلٍ مُّسَمًّى فَاكْتُبُوهُ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌ بِالْعَدْلِ … وَاسْتَشْهِدُوا شَهِيدَيْنِ مِن رِّجَالِكُمْ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَامْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ الشُّهَدَاءِ أَن تَضِلَّ إِحْدَاهُمَا فَتُذَكِّرَ إِحْدَاهُمَا الْأُخْرَىٰ

O you who believe, when you contract a debt for a specified term, write it down, and let a scribe write it between you in justice… and bring two witnesses from among your men. If there are not two men available, then a man and two women from those whom you accept as witnesses – so that if one of the women errs, then the other can remind her.

[Surah Al-Baqarah 2:282]

This rule was revealed as a practical guide for the Muslim community in the context of 7^th century Arabia. Women were not typically educated in financial matters, so in this specific case the testimony of a woman should be supported by another woman who can remind her. The general lesson to be learned is that we should consider the veracity of a witness before accepting their testimony.

Commenting on this verse, Muhammad Asad says:

The stipulation that two women may be substituted for one male witness does not imply any reflection on woman’s moral or intellectual capabilities: it is obviously due to the fact that, as a rule, women are less familiar with business procedures than men and, therefore, more liable to commit mistakes in this respect.

Source: Message of the Quran, verse 2:282

However, this rule cannot be properly applied to a situation in which the woman is more educated than the man, such as the case of a woman graduated from a professional business college versus a man who cannot read.

In other cases, the testimony of a man and woman are equal. For example, Allah says:

وَالَّذِينَ يَرْمُونَ أَزْوَاجَهُمْ وَلَمْ يَكُن لَّهُمْ شُهَدَاءُ إِلَّا أَنفُسُهُمْ فَشَهَادَةُ أَحَدِهِمْ أَرْبَعُ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الصَّادِقِينَ وَالْخَامِسَةُ أَنَّ لَعْنَتَ اللَّهِ عَلَيْهِ إِن كَانَ مِنَ الْكَاذِبِينَ وَيَدْرَأُ عَنْهَا الْعَذَابَ أَن تَشْهَدَ أَرْبَعَ شَهَادَاتٍ بِاللَّهِ إِنَّهُ لَمِنَ الْكَاذِبِينَ وَالْخَامِسَةَ أَنَّ غَضَبَ اللَّهِ عَلَيْهَا إِن كَانَ مِنَ الصَّادِقِينَ

Those who accuse their wives of adultery and have no witnesses except themselves – then the witness of one of them shall be four testimonies swearing by Allah that indeed, he is of the truthful, and the fifth oath will be that the curse of Allah be upon him if he should be among the liars. But it will prevent punishment from her if she gives four testimonies swearing by Allah that indeed, he is of the liars, and the fifth oath will be that the wrath of Allah be upon her if he was of the truthful.

[Surah An-Nur 24:6-9]

Had the testimony of a woman always been less than a man, then a man who accuses his wife of adultery would always win in Islamic court. However, a woman accused of adultery by her husband can testify against him and in this case their testimonies are equal.

Other verses of the Quran put men and women on equal footing. Allah says:

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ

The believing men and believing women are allies of one another.

[Surah At-Tawba 9:71]

And Allah says:

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِينَ وَالصَّابِرَاتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُوجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا

Verily, the Muslim men and Muslim women, the believing men and believing women, the obedient men and obedient women, the truthful men and truthful women, the patient men and patient women, the humble men and humble women, the charitable men and charitable women, the fasting men and fasting women, the men who guard their private parts and the women who do so, and the men who remember Allah often and the women who do so – for them Allah has prepared forgiveness and a great reward.

[Surah Al-Ahzab 33:35]

Likewise, the Prophet would stress the complimentary nature of men and women.

Aisha reported: The Messenger of Allah, peace and blessings be upon him, said:

إِنَّمَا النِّسَاءُ شَقَائِقُ الرِّجَالِ

Verily, women are the counterparts of men.

Source: Musnad Ahmad 25663 Grade: Hasan

Regarding the tradition in which the Prophet says:

مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ

I have not seen anyone more lacking in reason and religion than you.

Source: Sahih Bukhari 80

The Prophet here is speaking to a specific group of women whom he was admonishing due to their lack of generosity in giving charity. The “lack of reason” refers to their limited duty in giving testimony regarding business contracts, as mentioned in verse 2:282. The “lack of religion” refers to their limited duty regarding prayer, as women do not perform the ritual prayer while on their menses. It does not mean as a general rule that women are less intelligent or less pious than men. In fact, Islamic history and experience would prove otherwise.

Nevertheless, some Muslims do use such verses and traditions to degrade the status, intelligence, and piety of women. As Dr. Taha Jaber Al-Alwani summarizes:

It must be admitted that Christian, Jewish, and Muslim scholars have neglected the wisdom of their respective revelations concerning the equality of the sexes. Quranic commentators and jurists in particular seem to have ignored the broader intellectual aspects of a woman’s testimony. In addition, some seem to have allowed themselves to completely overlook the basic Quranic principle of gender equality, even though this teaching is mentioned in literally hundreds of Quranic verses. Instead, they have engrossed themselves in studies emphasizing biological and psychological differences, thereby attempting to derive evidence from divine revelation to support the attitudes and customs of their pre-Islamic heritage… In essence, Muslim jurists and Quranic commentators allowed their cultural prejudices to color their discussions on the subject of women. In their ignorance, they used those verses declaring the competence and equality of women to “prove” the contrary.

Source: The Testimony of Women in Islamic Law

It is unfortunate that some cultural paradigms that degrade women are used as a guide to interpret the Quran and Prophetic tradition. However, we should politely remind them that the Quran says, “Men and women are allies of one another,” and the Prophet said, “Women are the counterparts of men.”

Regarding the Prophet’s statement that more women are in Hell than men, this is again in the context of admonishing a specific group of women due to their lack of generosity in giving charity. It is interpreted that this is tradition is evidence that there are more women than men in general. Al-Qadi Iyad said:

قَالَ فَيَخْرُجُ مِنْ مَجْمُوعِ هَذَا أَنَّ النِّسَاءَ أَكْثَرُ وَلَدِ آدَمَ

What can be understood from these narrations is that women are the majority of the children of Adam.

Source: Sharh Sahih Muslim

Therefore, the tradition does not mean more women are in Hell because they are inferior. Rather, more women are in Hellfire because they are the majority of humankind.

In conclusion, Islam does not teach that women are inferior to men. Rather, the Prophet taught that men and women are allies and counterparts of one another. The rulings of Islamic law that make a distinction between men and women are specific to their particular context.

Success comes from Allah, and Allah knows best.

(Source / 13.04.2013)

By Abu Amina Elias for FaithinAllah.org

Question:

Your prophet committed genocide (extermination of an entire race) against the Jews of Medina and the tribe Banu Qurayza.

Answer:

In the name of Allah, the Beneficent, the Merciful

The Prophet was in conflict with some specific Jewish tribes in Medina due to their aiding the Meccan aristocracy in a war of extermination against the Muslim community. After the battle, the Prophet chose Sa’d ibn Mu’adh to pass judgment upon the fighting men, which Sa’d did according to the law of the Torah.

Ibn Umar reported:

أَنَّ يَهُودَ بَنِي النَّضِيرِ وَقُرَيْظَةَ حَارَبُوا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَجْلَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَنِي النَّضِيرِ وَأَقَرَّ قُرَيْظَةَ وَمَنَّ عَلَيْهِمْ حَتَّى حَارَبَتْ قُرَيْظَةُ بَعْدَ ذَلِكَ

The Jews of Banu Nadeer and Banu Quraiza waged war against the Messenger of Allah, peace and blessings be upon him, so he expelled Banu Nadeer but he allowed Banu Quraiza to stay and he granted them favor until they also waged war after that.

Source: Sahih Muslim 1766 Grade: Sahih

The aggression of the Banu Qurayza tribe was the reason the Muslims attacked them, not simply because they were Jewish. This is confirmed by Dr. Marco Schöller:

The Muslim attack and siege of the Qurayẓa was a response to their open, probably active support of the Meccan pagans and their allies during the battle (of the trench).

Source: Schöller, Marco. “Qurayẓa (Banū al-).” Encyclopaedia of the Qurʾān.

The judgment against them upon their defeat was that the fighting men who participated in the battle were killed and the women and children were taken into the custody of the Muslims.

Sa’d ibn Mu’adh passed judgment saying:

قَالَ تَقْتُلُ مُقَاتِلَتَهُمْ وَتَسْبِي ذُرِّيَّتَهُمْ

Their combatants will be killed and their progeny taken as captives.

Source: Source: Sahih Muslim 1768 Grade: Sahih

Sa’d judged only that “their fighting men” (muqatilatahum) should be executed as an act of self-defense for the Muslim community. The women and children were taken into custody due to the fact that they would have no one to care for them; to abandon them would have itself been a death sentence. This ruling was based upon the Torah, the Jewish holy book, which reads:

But if the city makes no peace with you, but makes war against you, then you shall besiege it; and when the Lord your God gives it into your hand you shall put all its males to the sword, but the women and the little ones, the cattle, and everything else in the city, all its spoil, you shall take as booty for yourselves; and you shall enjoy the spoil of your enemies, which the Lord your God has given you.

Source: Deuteronomy 20:12-14

In our times, this ruling seems very harsh and unmerciful, but in the context of 7^th century Arabia, these types of action were necessary for the Muslim community who faced the constant threat of extermination. Scholars of history understand that such was the nature of justice in a rough desert environment:

Most scholars of this episode agree that neither party acted outside the bounds of normal relations in 7th century Arabia. The new order brought by Muhammad was viewed by many as a threat to the age-old system of tribal alliances, as it certainly proved to be. For the Banu Qurayza, the end of this system seemed to bring with it many risks. At the same time, the Muslims faced the threat of total extermination, and needed to send a message to all those groups in Medina that might try to betray their society in the future. It is doubtful that either party could have behaved differently under the circumstances.

Source: PBS “Muhammad: Legacy of a Prophet.”

Furthermore, as only the fighting men were killed, there were several male members of the Banu Qurayza tribe who survived because they did not participate in the battle, either because they were too young or they surrendered before the fighting began.

Ibn Umar reported:

فَقَتَلَ رِجَالَهُمْ وَقَسَمَ نِسَاءَهُمْ وَأَوْلَادَهُمْ وَأَمْوَالَهُمْ بَيْنَ الْمُسْلِمِينَ إِلَّا أَنَّ بَعْضَهُمْ لَحِقُوا بِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَآمَنَهُمْ وَأَسْلَمُوا

Thus, the Prophet killed their fighting men and he distributed their women, children, and property among the Muslims except for some of them who had joined the Messenger of Allah and so he granted them protection and they embraced Islam.

Many of the male descendants of Qurayza lived, some of them embracing Islam, which is proof that the Prophet did not commit genocide (extermination of an entire race), but rather he only approved the execution of their combatants as an act of self-defense.

This is confirmed by Dr. Marco Schöller:

The Islamic tradition knows a number of descendants from the Qurayẓa by name, most famous among them being the traditionist Muḥammad b. Kaʿb al-Quraẓī, who was born a Muslim and died in Medina in 120/738 or some years before. Others include his father Kaʿb ibn Asad ibn Sulaym and his brother Isḥāq, as well as ʿAṭiyya al-Quraẓī, al-Zubayr ibn ʿAbd al-Raḥmān ibn al-Zabīr, ʿAlī ibn Rifāʿa and the progeny of Abū Malik al-Quraẓī. This suggests that… several male persons of the Qurayẓa did survive the conflict in Medina, probably because of their young age at the time.

Source: Schöller, Marco. “Qurayẓa (Banū al-).” Encyclopaedia of the Qurʾān.

In addition, even though the Muslims suffered this bitter conflict with the Jewish tribes of Medina, this did not diminish the Prophet’s teachings of kindness and good character toward Jewish neighbors. In fact, the Prophet died will in the middle of a business contract with a Jew.

Aisha reported:

تُوُفِّيَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَدِرْعُهُ مَرْهُونَةٌ عِنْدَ يَهُودِيٍّ بِثَلَاثِينَ صَاعًا مِنْ شَعِيرٍ

The Prophet, peace and blessings be upon him, passed away while his armor was mortgaged to a Jew for thirty units of barley.

Source: Sahih Bukhari 2759 Grade: Sahih

This tradition is proof that the Prophet continued to maintain friendly relations with Jews even after the incident with Qurayza and until his death. Likewise, the Prophet’s companions continued this tradition of amicability after him.

Mujahid reported: I was with Abdullah ibn Amr while his servant was skinning a sheep. He said, “O boy, when you finish up, then start with the Jewish neighbor.” A man there exclaimed, “Jewish? May Allah correct you!” He replied:

إِنِّي سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يُوصِي بِالْجَارِ حَتَّى خَشِينَا أَوْ رُئِينَا أَنَّهُ سَيُوَرِّثُهُ

I heard the Messenger of Allah, peace and blessings be upon him, recommending that we treat our neighbors well until we thought that he would order us to make them our heirs.

Source: Source: Al-Adab Al-Mufrad 128 Grade: Hasan

In conclusion, the Prophet did not commit genocide against the Jews of Medina, nor did he intend for bad relations between Jews and Muslims in general. The conflict with the Banu Qurayza tribe was only due to the specific aggression suffered by the Muslims and not merely because they were Jews. The Prophet continued to maintain friendly relations with Jews even after this bitter conflict and this tradition was continued by his companions.

Success comes from Allah, and Allah knows best.

(Source / 09.04.2013)

By Abu Amina Elias for FaithinAllah.org

Question:

Your prophet said, “Whoever changes his religion, kill him.” This means there is no freedom of religion in Islam.

Answer:

In the name of Allah, the Beneficent, the Merciful

There is an important context to the statement you have cited. Apostasy is divided into two types: major and minor. Muslim scholars, using the Prophet’s traditions as their guide, have divided unbelief, idolatry, hypocrisy, and sin into major and minor categories. Likewise, there is a distinction between an apostate who intends to physically harm the community and an apostate who only spiritually harms himself.

Minor apostasy is when a person embraces Islam while knowing its virtues and later rejects it. There is no legal punishment for the minor apostate as long as they do not try to physically harm the Muslim community. Major apostasy is when a person embraces Islam while knowing its virtues and later rejects it and adds to this a call for violent rebellion against the Muslim authorities. Such a crime is equivalent to high treason and in its most severe case can carry the death penalty as an act of self-defense for the community.

Allah says:

إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا

Verily, those who have believed then disbelieved, then believed, then disbelieved, and then increased in disbelief – never will Allah forgive them, nor will He guide them to a way.

[Surah An-Nisa 4:137]

In this verse, Allah describes a person who apostates from Islam twice and He does not prescribe legal punishment for him, but rather He only warns the apostate about severe punishment in the Hereafter. This demonstrates that the general rule is an apostate should be left alone, as the Quran prohibits compulsion in religion.

Allah says:

لَا إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ

There is no compulsion in religion; the truth is distinct from misguidance.

[Surah Al-Baqarah 2:256]

And He says:

وَقُلِ الْحَقُّ مِن رَّبِّكُمْ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ

Say: The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.

[Surah Al-Kahf 18:29]

Because of this, the Prophet did not punish people simply because they rejected Islam.

Jabir reported: A bedouin came to the Prophet, peace and blessings be upon him, and gave the pledge of allegiance for embracing Islam. The next day he came with a fever and said, “Please cancel my pledge.” The Prophet refused three times and he said:

الْمَدِينَةُ كَالْكِيرِ تَنْفِي خَبَثَهَا، وَيَنْصَعُ طَيِّبُهَا

Medina is like a furnace; it expels its impurities and collects what is pure.

Source: Sahih Bukhari 1784 Grade: Sahih

In this example, a man rejected Islam after embracing it but the Prophet did not apply legal punishment to him.

Regarding the major apostasy, the Prophet was clear in advising us that legal punishment is not applied to a minor apostate, but only a major apostate.

Abdullah ibn Mas’ud reported: The Messenger of Allah, peace and blessings be upon him, applied legal punishment in the following case:

وَالتَّارِكُ لِدِينِهِ الْمُفَارِقُ لِلْجَمَاعَةِ

The one who leaves his religion and divides the community.

Source: Sahih Muslim 1676 Grade: Sahih

The reference to one who “divides the community” (al-mufariq lil-jama’ah) is an indication that a person is not legally punished simply for leaving Islam, but rather for his high treason against Muslim authorities. This is made even clearer in another narration in which the Prophet describes the major apostate as:

رَجُلٌ يَخْرُجُ مِنَ الإِسْلاَمِ يُحَارِبُ اللَّهَ عَزَّ وَجَلَّ وَرَسُولَهُ

A man who rejects Islam and wages war against Allah the Exalted and His Messenger.

Source: Sunan An-Nasa’i 4048

And Ibn Abbas said:

فَمَنْ قَتَلَ وَأَفْسَدَ فِي الأَرْضِ وَحَارَبَ اللَّهَ وَرَسُولَهُ ثُمَّ لَحِقَ بِالْكُفَّارِ قَبْلَ أَنْ يُقْدَرَ عَلَيْهِ لَمْ يَمْنَعْهُ ذَلِكَ أَنْ يُقَامَ فِيهِ الْحَدُّ الَّذِي أَصَابَ

Whoever kills others, spreads corruption in the land, wages war against Allah and His Messenger, and he joins the unbelievers before he is subdued, then there is nothing to prevent the legal punishment from being applied to him because of what he did.

Source: Sunan An-Nasa’i 4046

What can be understood from these narrations is that legal punishment is only applied to a person who combines apostasy with high treason. This is because the Quran prohibits compulsion in religion as a general rule and because the believers should be the most restrained of the people when it comes to taking life.

Abdullah ibn Mas’ud reported: The Prophet, peace and blessings be upon him, said:

أَعَفُّ النَّاسِ قِتْلَةً أَهْلُ الْإِيمَانِ

The most forgiving of the people regarding killing are the people of faith.

Source: Musnad Ahmad  3720 Grade: Sahih

Furthermore, cases of major apostasy do not necessitate the death penalty if a single Muslim seeks protection for the apostate.

Ibn Abbas reported:

كَانَ عَبْدُ اللَّهِ بْنُ سَعْدِ بْنِ أَبِي سَرْحٍ يَكْتُبُ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَزَلَّهُ الشَّيْطَانُ فَلَحِقَ بِالْكُفَّارِ فَأَمَرَ بِهِ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنْ يُقْتَلَ يَوْمَ الْفَتْحِ فَاسْتَجَارَ لَهُ عُثْمَانُ بْنُ عَفَّانَ فَأَجَارَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

Abdullah ibn Sa’d ibn Abu Sarh would write to the Messenger of Allah but the devil deceived him and he joined the unbelievers. The Messenger of Allah ordered that he should be killed on the day of liberation, but Uthman ibn Affan sought protection for him, so the Messenger of Allah granted him protection.

Source: Sunan Abu Dawud 4358 Grade: Sahih

In this example, a man embraced Islam and then rejected it by joining the idolaters of Mecca who at the time were waging war against the Muslims. When Mecca surrendered to the Prophet without a fight, Uthman ibn Affan sought protection for this apostate and the Prophet honored this covenant. This is because, as a general rule, the protection granted by a single Muslim should be honored by all Muslims.

Ali ibn Abu Talib reported: The Messenger of Allah, peace and blessings be upon him, said:

ذِمَّةُ الْمُسْلِمِينَ وَاحِدَةٌ يَسْعَى بِهَا أَدْنَاهُمْ

The covenant of the Muslims is one covenant, and they strive to fulfill it among the least of them.

Source: Sunan Al-Kubra Al-Bayhaqi 15464 Grade: Sahih

In conclusion, the Prophet’s statement, “Whoever changes his religion, then kill him,” is restricted by his other statements and actions which make clear that the legal punishment for apostasy applies only to those who commit high treason against the Muslim community.

Success comes from Allah, and Allah knows best.

(Source / 06.04.2013)