A common misconception about Islam is that it espouses hostility with Jews and Christians. The verse quoted in this regard is:
“O ye who believe! take not the Jews and the Christians for your friends and protectors: They are but friends and protectors to each other.”
[Al-Qur’an 5:51]
In this regard, it is important to note the following:
a. The Arabic word used in the Qur’an is awliyah. As a general rule, believers are encouraged to turn only to God for protection and security.
a. It is necessary to consider this verse in light of other verses of the Qur’an such as:
“Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure.”
[Al-Qur’an 22:40]
“Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just.”
[Al-Qur’an 60:8]
O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).
[Al-Qur’an 49:13]
1. Islam permits Muslim men to marry chaste women from among the Jews and Christians. The Muslim man is obligated to treat his Jewish or Christian wife with mercy, love and compassion. Which is more intimate, the marital relationship or friendship? Does it make sense that a Muslim would be permitted to marry a non-Muslim, but not befriend one?
2. It is ludicrous to say that the Prophet of Islam or the Qur’an is anti-Semitic, because the Prophet himself was Semitic.
3. How could the Qur’an be considered anti-Semitic when the name of Moses is mentioned many more times than the name of Muhammed ? The Quran describes the original Torah revealed to Moses as giving light and guidance, and demands the respecting of the rights of all people, including Jews.
4. It is incumbent on Muslims to believe in the original revelation sent to Prophets Moses and Jesus (peace be upon them). The criticism in the Qur’an is aimed at distortions and sinful acts of Jews, Christians as well as some Muslims.
5. It is true that in parts of the Muslim world, one can find anti-Semitic views. These have nothing to do with the Qur’an and are a distortion of Qur’anic principles. Political problems often take a religious hue, and like every community, fanatics exist among Muslims too.
6. Through the better part of the history of Islamic civilization, Muslims understood that their faith required that they treat people of all religions with respect. Christians and Jews lived in peace and security within the Ottoman Empire. In Muslim Spain, Muslims and Jews co-operated in creating a glorious civilization, whose light shone over Europe during the Middle Ages. None of this would have been possible, if the Qur’an, the fountainhead of Islamic teachings, preached hostility towards people of other faiths.
The translation of the word kafir as infidel is a grave error. The word infidel means someone who does not believe in God. The Qur’an does not allege that Jews and Christians do not believe in God. On the contrary the Qur’an refers to Jews and Christians respectfully as “People of the Book” and says:
“And dispute ye not with the People of the Book, except with means better (than mere disputation), unless it be with those of them who inflict wrong (and injury): but say, “We believe in the revelation which has come down to us and in that which came down to you; Our Allah and your Allah is one; and it is to Him we bow (in Islam).”
[Al-Qur’an 29:46]
The term kafir, referring to a type of person, or kufr, referring to an act, is used in the Quran in a variety of ways:
- Anyone who believes in one thing is a kafir of its opposite. Here kafir means one who rejects and can even be used in a positive sense.
- Kufr can be used in a neutral/ benign sense as the origin of kufr in the Arabic language means to cover up. So the farmer who is putting a seed in the ground and covering it up is performing kufr.
- The word kafir is used in the Qur’an not only for Jews and Christians but also for those who periodically rejected their prophets. While the Qur’an accords a special respect for Jews and Christians, it does not gloss over the major theological differences. For instance, the Glorious Qur’an says:
“They indeed have disbelieved who say: Lo! Allah is the Messiah, son of Mary…”
[Al-Qur’an 5:17] - The word kafir can also be used to imply a rejection of Islam. It describes one who knows the truth, but rejects it out of pride or vanity. This is someone who knows the truth in their heart and deliberately rejects it.
Nonetheless, Muslims believe it is their duty to convey the message of God to humankind, and leave the matter at that. God alone is the judge.
Why are there verses in the Qur’an that encourage Muslims to kill non-believers wherever they find them?
The Importance of Context
The word ‘context’ has two dictionary meanings:
1. The parts of a written or spoken statement that precede or follow a specific word or passage, usually influencing its meaning or effect. 2. The set of circumstances or facts that surround a particular event, situation, etc.
Any discussion on Qur’anic verses that refer to violence would be meaningless, without a study of the surrounding context. Before we study the verses in question, therefore, let us examine this issue in a wider perspective:
The Sanctity of Life
The Glorious Qur’an says:
“…take not life, which God hath made sacred, except by way of justice and law: thus doth He command you, that ye may learn wisdom.” [Al-Qur’an 6:151]
Islam considers all life forms as sacred. However, the sanctity of human life is accorded a special place. The first and the foremost basic right of a human being is the right to live. The Glorious Qur’an says:
“…if any one slew a person – unless it be for murder or for spreading mischief in the land – it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people.” [Al-Qur’an 5:32]
The value of human life is so great, that the Qur’an equates the taking of even one human life unjustly with the killing of all humanity.
The Verses of War
The words that often cause consternation among those unfamiliar with Islam, are: “…and slay them wherever ye catch them…”
The truth is that this is only part of verse 191 of Chapter 2 of the Qur’an. Let us read the verses 190 to 191 in order to get a complete picture:
“Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors. And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith.” [Al-Qur’an 2:190-191]
It is a well-known fact of Islamic history, that fighting against aggressors was prohibited during the first thirteen years of the Prophet’s mission. After Muslims migrated to Medina, the verses above were revealed to enable the community to fight in self-defense. The verses that follow clearly indicate Islam’s prohibition on aggression and inclination towards peace:
“But if they cease, Allah is Oft-forgiving, Most Merciful. And fight them on until there is no more tumult or oppression, and there prevail justice and faith in Allah; but if they cease, let there be no hostility except to those who practise oppression.” [Al-Qur’an 2:192-193]
The verses above specifically refer to fighting against oppression and in defense of religious freedom as the Glorious Qur’an says:
“Let there be no compulsion in religion” [Al-Qur’an 2:256]
Fair-Dealing Towards All
When read in context, the above verses do not even remotely suggest an exhortation for Muslims to be vicious or hateful towards people of other faiths. Far from this, the Qur’an actually requires that Muslims conduct themselves with fairness and dignity in all matters, and especially in regard to interfaith relations, as indicated by the following verse:
“Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just.” [Al-Qur’an 60:8]
