Violence in the Quran

{{main|Naskh (tafsir)}}

Charles Matthews writes that there is a "large debate about what the Quran commands as regards the "sword verses" and the "peace verses". According to Matthews, "the question of the proper prioritization of these verses, and how they should be understood in relation to one another, has been a central issue for Islamic thinking about war."{{cite book |title=Understanding Religious Ethics |first=Charles T. |last=Mathewes|publisher=John Wiley and Sons |year=2010 |page=197 |url=https://books.google.com/books?id=EyCsZE_iHp4C&pg=PA197|isbn=9781405133517 }}

Prior to the Hijra travel, Muhammad struggled non-violently against his oppressors in Mecca.Boulding, Elise. "Cultures of Peace: The Hidden Side of History", p. 57 It wasn't until after the exile that the Quranic revelations began to adopt a more offensive perspective.Howard, Lawrence. "Terrorism: Roots, Impact, Responses", p. 48

According to Oliver Leaman, a number of Islamic jurists asserted the primacy of the "sword verses" over the conciliatory verses in specific historical circumstances. For example, according to Diane Morgan, Ibn Kathir (1301–1372) asserted that the Sword Verse abrogated all peace treaties that had been promulgated between Muhammad and idolaters.{{cite book |title=Essential Islam: a comprehensive guide to belief and practice |first=Diane |last=Morgan|publisher=ABC-CLIO |year=2010 |page=89 |url=https://books.google.com/books?id=U94S6N2zECAC&pg=PA89|isbn=9780313360251 }}

Modernists reject the abrogating status of the sword verses, which would result in the abrogation (naskh) of numerous Quranic verses that counsel peace and reconciliation.{{cite book |title=Shariʻa as discourse: legal traditions and the encounter with Europe |first1=Jørgen S.|last1=Nielsen |first2=Lisbet |last2=Christoffersen |publisher=Ashgate Publishing, Ltd. |year=2010 |page=39 |url=https://books.google.com/books?id=0VJ_t0F7ZGEC&pg=PA39|isbn=9781409497028}}{{cite book |title=Muslims and modernity: an introduction to the issues and debates |first=Clinton |last=Bennett |publisher=Continuum International Publishing Group |year=2005|page=220 |url=https://books.google.com/books?id=D0vYYovH7OQC|isbn=9780826454812 }}

Numerous scholars and authors, both Muslim and non-Muslim have testified to the underlying rejection of violence, cruelty, coercion, and intolerance of the Quran and its embrace of justice and self-defence.

According to Fawzy Abdelmalek, "many Muslim scholars speak of Islam as a religion of peace and not of violence. They say that the non-Muslims misunderstand the Quran verses about Jihad and the conduct of war in Islam."{{cite book |title=The Turning Point: Islam & Jesus Salvation|first=Fawzy T. |last=Abdelmalek |publisher=AuthorHouse |year=2008 |page=210 |url=https://books.google.com/books?id=REW7sYxFyBYC&pg=PA210|isbn=9781468534290 }}

Nissim Rejwan asserts that "violence and cruelty are not in the spirit of the Quran, nor are they found in the life of the Prophet, nor in the lives of saintly Muslims."{{cite book |title=The many faces of Islam: Perspectives on a resurgent civilization |first=Nissim |last=Rejwan|publisher=HarperCollins |year=2004 |page=151 |url=https://books.google.com/books?id=hjyM4r5IJhMC&pg=PA151|isbn=9780813030975 }}

According to Feisal Abdul Rauf, "the Quran expressly and unambiguously prohibits the use of coercion in faith because coercion would violate a fundamental human right— the right to a free conscience. A different belief system is not deemed a legitimate cause for violence or war under Islamic law. The Quran Al-Baqara 256 is categorical on this: "There shall be no compulsion in religion" (Q2:256); "Say to the disbelievers [that is, atheists, or polytheists, namely those who reject God] "To you, your beliefs, to me, mine" (Q109:1–6)"{{cite book |title=What's right with Islam: a new vision for Muslims and the West |first=Feisal Abdul |last=Rauf |page=129 |url=https://books.google.com/books?id=RgFQ06W5UrkC&pg=PA129|isbn=9780060582722 |date=11 May 2004 |publisher=Harper Collins }}

Charles Matthews characterizes the peace verses as saying that, "if others want peace, you can accept them as peaceful even if they are not Muslim." As an example, Matthews cites the second sura which commands believers not to transgress limits in warfare: "fight in God's cause against those who fight you, but do not transgress limits [in aggression]; God does not love transgressors" (Q2:190).

Chiba and Schoenbaum argue that Islam "does not allow Muslims to fight against those who disagree with them regardless of belief system", but instead "urges its followers to treat such people kindly".{{Cite web |url=http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/004.qmt.html |title=CRCC: Center for Muslim-Jewish Engagement: Resources: Religious Texts |access-date=4 December 2010 |archive-url=https://web.archive.org/web/20101204153931/http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/004.qmt.html#004.0904:90 |archive-date=4 December 2010 |url-status=dead }}{{cite web |url=http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/008.qmt.html#008.0618:61 |title=CRCC: Center For Muslim-Jewish Engagement: Resources: Religious Texts |website=www.usc.edu |url-status=dead |archive-url=https://web.archive.org/web/20081129085157/http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/008.qmt.html |archive-date=2008-11-29}} Q60:8 ([http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/060.qmt.html#060.008 60:8] {{Webarchive|url=https://web.archive.org/web/20110821020036/http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/060.qmt.html#060.008 |date=21 August 2011 }}){{cite book|author1=Schoenbaum, Thomas J. |author2=Chiba, Shin |title=Peace Movements and Pacifism After September 11 |url=https://archive.org/details/peacemovementspa11libg |url-access=limited |publisher=Edward Elgar Publishing |year=2008|pages=[https://archive.org/details/peacemovementspa11libg/page/n128 115]–16|isbn=978-1-84720-667-1 }} Yohanan Friedmann has argued that the Quran does not promote fighting for the purposes of religious coercion, although the war as described is "religious" in the sense that the enemies of the Muslims are described as "enemies of God" (Q8:57–62).{{cite book|author=Friedmann, Yohanan |title=Tolerance and coercion in Islam: interfaith relations in the Muslim tradition|url=https://archive.org/details/tolerancecoercio00frie |url-access=limited |publisher=Cambridge University Press |location=Cambridge, UK |year=2003 |pages=[https://archive.org/details/tolerancecoercio00frie/page/n107 94]–95 |isbn=0-521-82703-5 }}{{Cite web |url=http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/008.qmt.html#008.057 |title=8:57–62 |access-date=15 December 2010 |archive-date=22 August 2011 |archive-url=https://web.archive.org/web/20110822144159/http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/008.qmt.html#008.057 |url-status=dead }}

Solomon A. Nigosian has argued that in "duty to halt aggression or to strive for the preservation of Islamic principles", fighting may be involved, where the Quran encourages them to "fight courageously and steadfastly against recalcitrant states, be they Muslim or non-Muslim." He also argues that the "Quranic statement is clear" on the issue of fighting in defence of Islam as "a duty that is to be carried out at all costs", where "God grants security to those Muslims who fight in order to halt or repel aggression".{{cite book|last=Nigosian|first=Solomon A.|title=Islam: Its History, Teaching, and Practices|url=https://books.google.com/books?id=my7hnALd_NkC|date=29 January 2004|publisher=Indiana University Press|isbn=0-253-11074-2}}{{Page needed|date=November 2015}}

According to Chandra Muzaffar, "The Quranic exposition on resisting aggression, oppression and injustice lays down the parameters within which fighting or the use of violence is legitimate. What this means is that one can use the Quran as the criterion for when violence is legitimate and when it is not."{{cite book |title=Rights, religion and reform: enhancing human dignity through spiritual and moral transformation |first=Chandra|last=Muzaffar|publisher=Taylor & Francis |year=2002 |page=345 |url=https://books.google.com/books?id=MQA02NT6tmAC&pg=PA345|isbn=9780700716487}}

In the Islamic telling of Cain and Abel, Abel tells his murderous brother that "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".{{qref|5|28|c=y}} Some scholars, such as Jawdat Said,Said, Jawdat. "The Doctrine of the First Son of Adam", 1964 have identified this as an example of pacifism.McGaffey, Rahula. "[http://ibible.enablepassion.org/Writing/school/08%20nyu%20gallatin%20fall%2006/Restorers%20of%20the%20Humanity%20of%20Both.doc Making Peace: Non-violence and peacebuilding in Palestine] {{Webarchive|url=https://web.archive.org/web/20201005153743/http://ibible.enablepassion.org/Writing/school/08%20nyu%20gallatin%20fall%2006/Restorers%20of%20the%20Humanity%20of%20Both.doc/ |date=5 October 2020 }}"

Various Ahmadis scholars like Muhammad Ali, Maulana Sadr-ud-Din, Basharat Ahmad and also the British orientalist Gottlieb Wilhelm Leitner argue that when the Quran's verses are read in context, it clearly appears that the Quran prohibits initial aggression, and allows fighting only in self-defense.Ali, Maulana Muhammad; The Religion of Islam (6th Edition), Ch V "Jihad" p. 414 "When shall war cease". Published by The Lahore Ahmadiyya Movement[http://www.aaiil.org/text/books/mali/religionislam/religionofislam.pdf] {{Webarchive|url=https://web.archive.org/web/20151223064650/http://www.aaiil.org/text/books/mali/religionislam/religionofislam.pdf|date=23 December 2015}}Sadr-u-Din, Maulvi. "Quran and War", p. 8. Published by The Muslim Book Society, Lahore, Pakistan. [http://www.aaiil.org/text/books/others/sadrdin/quranwar/quranwar.pdf] {{Webarchive|url=https://web.archive.org/web/20200520015216/https://www.aaiil.org/text/books/others/sadrdin/quranwar/quranwar.pdf|date=20 May 2020}}[http://www.aaiil.org/uk/newsletters/2002/0302ukbulletin.pdf Article on Jihad] {{Webarchive|url=https://web.archive.org/web/20160305011945/http://www.aaiil.org/uk/newsletters/2002/0302ukbulletin.pdf |date=5 March 2016 }} by Dr G. W. Leitner (founder of The Oriental Institute, UK) published in Asiatic Quarterly Review, 1886. ("Jihad, even when explained as a righteous effort of waging war in self-defense against the grossest outrage on one's religion, is strictly limited..")[http://www.aaiil.org/text/articles/bash/quraniccommandmentswarjihad.shtml The Quranic Commandments Regarding War/Jihad] {{Webarchive|url=https://web.archive.org/web/20180426223211/http://www.aaiil.org/text/articles/bash/quraniccommandmentswarjihad.shtml |date=26 April 2018 }} An English rendering of an Urdu article appearing in Basharat-e-Ahmadiyya Vol. I, pp. 228–32, by Dr Basharat Ahmad; published by the Lahore Ahmadiyya Movement for the Propagation of IslamAli, Maulana Muhammad. The Religion of Islam (6th Edition), Ch V "Jihad". pp. 411–13. Published by The Lahore Ahmadiyya Movement. [http://www.aaiil.org/text/books/mali/religionislam/religionofislam.pdf link] {{Webarchive|url=https://web.archive.org/web/20151223064650/http://www.aaiil.org/text/books/mali/religionislam/religionofislam.pdf |date=23 December 2015 }}

Arvind Kumar writes:

{{blockquote|The Quran sanctions violence to counter violence. If one studies the history of Arab tribes before Islam and fierce fighting they indulged in one would be convinced that the philosophy of passive resistance would not have worked in that environment.{{cite book |title=Encyclopaedia of Human Rights, Violence and Non-violence: Non-violence and societal control |first=Arvind |last=Kumar |publisher=Anmol Publications PVT. LTD. |year=1998 |page=187 |url=https://books.google.com/books?id=aAtWUgpPB2YC&pg=PA187 |isbn=9788126101511 }}{{Dead link|date=December 2023 |bot=InternetArchiveBot |fix-attempted=yes }}}}

According to Khaled Abou El Fadl, "there is not a single verse in the Quran that calls for an unmitigated, unqualified, or unreserved obligation to fight the unbelievers."{{cite book |title=The Great Theft: Wrestling Islam from the Extremists |first=Khaled M. Abou |last=El Fadl |publisher=HarperCollins |year=2007 |page=240 |url=https://books.google.com/books?id=fIrLjWF98FIC&pg=PA240|isbn=9780061744754 }} According to Esposito and Mogahed, the Quran balances permission to fight the enemy with a strong mandate for making peace.{{qref|8|61|b=y}} If your enemy inclines toward peace, then you too should seek peace and put your trust in God{{cite book |title=Who speaks for Islam?: what a billion Muslims really think |first1=John L. |last1=Esposito |first2=Dalia |last2=Mogahed |publisher=Gallup Press |year=2007}}

Quran 2:191 has caused some debate, namely on two points. The first is that the killing of others is authorized in the event of "persecution;" {{notetag|Muhsin Khan translates:

{{quote|And fight in the Way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors. [This Verse is the first one that was revealed in connection with Jihad, but it was supplemented by another (Q9:36)].

And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid-al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.

Fight them until there is no [more] fitnah and [until] worship is [acknowledged to be] for Allah. But if they cease, then there is to be no aggression except against the oppressors.|source=[http://www.searchtruth.com/chapter_display.php?chapter=2&translator=5#190 190]}}}}{{cite web|title=The Order to fight until there is no more Fitnah|url=http://abdurrahman.org/qurantafseer/ibnkathir/ibnkathir_web/2.5035.html|publisher=Abdur Rahman|access-date=26 March 2012}} the second is that fighting may persist until "religion is for Allah" and there is no more "fitnah" (fitnah having many possible interpretations, the most likely being "trial" or "testing").Ibn Kathir asserted that "Fitnah" means "Shirk". {{cite web|title=Tafsir Ibn Kathir|url=http://www.qtafsir.com/index.php?option=com_content&task=view&id=233|publisher=Quick Quran Tafsir|access-date=26 March 2012}} Quran 2:191–193{{Cite web |url=http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/002.qmt.html |title=CRCC: Center For Muslim-Jewish Engagement: Resources: Religious Texts |access-date=4 December 2010 |archive-url=https://web.archive.org/web/20101204153812/http://www.usc.edu/schools/college/crcc/engagement/resources/texts/muslim/quran/002.qmt.html |archive-date=4 December 2010 |url-status=dead }}

Quran scholars claim that the textual context of this particular passage is defensive war after the Treaty of Hudaybiyyah was broken by the Qurayshi-affiliated Banu Bakr tribe when they attacked the Muslim-allied tribe of Banu Khaza'a. In response, the Prophet sent a letter requesting the Quraysh to either terminate their alliance with Banu Bakr or pay a ransom. The Quraysh rejected both of Mohammad's offers, thus, breaking the treaty. It is also agreed upon that the verse refers to only the ones who broke the treaty.{{cite web| title=Hudaibiyah: A turning point in the history Islam|url=http://www.arabnews.com/hudaibiyah-turning-point-history-islam|author=Abu Tariq Hijazi|access-date= 3 December 2017|date=9 November 2012}}

The previous verse says:

{{blockquote|Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.|Quran 2:190{{qref|2|190|b=y}}}}

This has been used to argue that fighting is only permissible as a form of defence.Q2:190-192 http://alpha.quran.com/2/190-192?startPlay=undefined {{Webarchive|url=https://web.archive.org/web/20160130105502/http://alpha.quran.com/2/190-192?startPlay=undefined |date=30 January 2016 }}

Micheline R. Ishay has argued that "the Quran justifies wars for self-defense to protect Islamic communities against internal or external aggression by non-Islamic populations, and wars waged against those who 'violate their oaths' by breaking a treaty".{{qref|9|12-15|b=y}}, {{qref|42|39}}{{cite book |author=Ishay, Micheline|title=The history of human rights |publisher=University of California |location=Berkeley |page=45 |isbn=978-0-520-25641-5 |date=2 June 2008 }} Mufti M. Mukarram Ahmed has also argued that the Quran encourages people to fight in self-defence.{{qref|9|36-41|b=y}}{{qref|4|74|b=y}} He has also argued that the Quran has been used to direct Muslims to make all possible preparations to defend themselves against enemies.Q8:60 {{qref|8|60|b=y}}{{cite book|author=Mufti M. Mukarram Ahmed |title=Encyclopaedia of Islam |publisher=Anmol Publications Pvt. Ltd |location=New Delhi|year=2005 |pages=386–89|isbn=81-261-2339-7 }}

There are two principal verses in the Quran (9:5 and 9:29) that are called "sword verses" though the word 'sword' does not occur in the Quran.{{citation |title=Muslims in the West: can they be integrated |first=Antonie |last=Wessels |publisher=Peeters Publishers |year=2006 |page=99 |url=https://books.google.com/books?id=De3ap-Bz5eIC&pg=PA99|isbn=9789042916845 }} Quran 9:5, in particular, from Surah At-Tawba is known as the Sword Verse or Verse of the Sword (Ayat al-sayf).

{{Blockquote|text=But when the forbidden months are past, then fight and slay the Pagans{{better source needed|date=October 2024}} wherever ye find them, an seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers and practise regular charity, then open the way for them: for Allah is Oft-forgiving, Most Merciful.|author={{qref|9|5|t=y|c=y}}}}

Reuven Firestone says that Ibn Kathir held that four of the "sword verses" refer specifically to "four types of people against whom the Muslims are obligated to fight: 9:5 refers to fighting the idolaters; 9:29 refers to fighting the Scriptuaries until they pay the poll tax; 9:73 refers to fighting those who outwardly appear as Muslims but who actually oppose Muhammad and the community of Islam, and 49:9 refers to fighting Muslims who unjustly oppress other Muslims."{{cite book |title=Jihād: the origin of holy war in Islam |first=Reuven |last=Firestone |author-link=Reuven Firestone |publisher=Oxford University Press US |year=1999 |page=63 |url=https://books.google.com/books?id=A6kVVeIkzDkC&pg=PA63|isbn=9780195352191 }}

Patricia Crone states that the famous Verse of the Sword is directed against a particular group accused of oath-breaking and aggression, and exempts those polytheists who remained faithful. Crone states that this verse seems to be based on the rules mentioned above. Here also it is stressed that one must stop when they do.Patricia Crone, Encyclopedia of the Quran, War article, p. 456 Oliver Leaman says that Quran {{qref|60|8}} implies that "non-Muslims of good will and pacific nature cannot be the targets of war simply on account of their different religious background".{{citation |title=Jewish thought: an introduction |first=Oliver|last=Leaman |author-link=Oliver Leaman |publisher=Taylor & Francis |year=2006 |page=69 |isbn=9780203088685|url=https://books.google.com/books?id=DLLKcZuGCQ4C&pg=PA69}}

Khaled Abou El Fadl notes several verses that can be interpreted in support of tolerance and diversity – a precondition for peaceful coexistence. Quran 49:13, 11:118–9, 5:48 indicate an expectation and acceptance of diversity among human beings: that diversity is part of "divine intent":{{Cite book|url=https://books.google.com/books?id=N3FIT27sjWAC|title=The Place of Tolerance in Islam|last1=Abou El Fadl|first1=Khaled|last2=Lague|first2=Ian|date=2002 |publisher=Beacon Press|isbn=9780807002292|pages=15–17|language=en}}

{{blockquote|O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.|Quran 49:13{{qref|49|13|b=y|t=y}}}}

{{blockquote|And if thy Lord had willed, He verily would have made mankind one nation, yet they cease not differing, ...Save him on whom thy Lord hath mercy; and for that He did create them. ...|Quran 11:118-119{{qref|11|118-119|b=y|t=y}}}}

{{blockquote|And unto thee have We revealed the Scripture with the truth, confirming whatever Scripture was before it, and a watcher over it. So judge between them by that which Allah hath revealed, and follow not their desires away from the truth which hath come unto thee. For each We have appointed a divine law and a traced-out way. Had Allah willed He could have made you one community. But that He may try you by that which He hath given you (He hath made you as ye are). So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ.| Quran 5:48{{qref|5|48|b=y|t=y}}}}

{{blockquote|Lo! those who believe, and those who are Jews, and Sabaeans, and Christians – Whosoever believeth in Allah and the Last Day and doeth right – there shall no fear come upon them neither shall they grieve.|Quran 5:69{{qref|5|69|b=y|t=y}}}}

Abou El Fadl also notes verses giving a "mandate in favor of peace" and commanding Muslims not to "turn away unbelievers who seek to make peace".

{{blockquote|And if they incline to peace, incline thou also to it, and trust in Allah. Lo! He, even He, is the Hearer, the Knower. {{qref|8|61|b=y|t=y}}{{qref|8|61|b=y|t=y}}{{Cite book|url=https://books.google.com/books?id=N3FIT27sjWAC|title=The Place of Tolerance in Islam|last1=Abou El Fadl|first1=Khaled|last2=Lague|first2=Ian|date=2002|publisher=Beacon Press|isbn=9780807002292|page=20|language=en}}}}

• War in Islam
• The Bible and violence
• Criticism of the Quran
• Dar al-Harb
• Islam and violence
• Pacifism in Islam
• Peace in Islamic philosophy
• Religion and peacebuilding
• Religious violence
• Quranic literalism
• Quranic inerrancy

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• {{cite web|editor-first=Muhammad M. |editor-last=Pickthall|url=https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A2002.02.0002%3Asura%3D1|title=The Quran (English translation)|publisher=Persus Digital Library}}

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{{Criticism of religion}}

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Category:Criticism of Islam

Category:Quran

Category:Islamic ethics