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The Battle Cry of the Qur'an October 20, 2001 Since the tragic and deadly September 11th hijacking of American planes by militant Muslim terrorists, much discussion has taken place about Islamic ideals, goals and objectives. Many Muslims have been quick to condemn these attacks, and for this we are thankful. We are relieved that not all Muslims share the view that God’s cause is advanced through means of terrorist attacks and intimidation. However, this denouncement by non-militant Muslims demonstrates the division that exists in the Islamic world, and that has existed among them for centuries. Most religious groups are divided among themselves, in their philosophical approach to their particular religious standard. Some are liberal and others are conservative. This division also exists in politics, economics, social policy, and in other areas. In religion, the liberal’s interpretive approach is less restrictive than that of the conservative. He does not take the standard so literally, nor bind it so rigidly as the conservative. Conversely, the conservative views the standard as being unchangeable and inflexible. I believe these two dissimilar approaches can be seen in the modern religion of Islam. You may be wondering, “Of what concern is this to non-Muslims?” From what is taught in the Qur'an regarding carnal tactics in the advancement of Islam, I am convinced that it should be of vital interest and concern to every non-Muslim! It has been reported by many in the news media, and explained by a great many religious and political pundits, that these horrific September, 2001 attacks were carried out by “radical extremists” who are not loyal to Mohammedan faith principles as taught in the Qur'an. Though it may be true that the actions of the terrorists do not represent the feelings of most Muslims, it is not true that their actions are in violation of the teachings of the Qur'an. Even a cursory reading of the book indicates otherwise. Though it requires more space and reading, I have included full contextual quotes from the Qur'an, so that the reader may be able to easily see that I have not misrepresented Mohammed’s true intentions for his followers with regard to mortal combat. Distinguishing Between Literal and Figurative Language Before I begin with my exegesis of pertinent Qur'anic passages, I want it to be clear to the reader that I do appreciate the difference between literal and symbolic language. The rules of language dictate that the immediate and remote contexts of a particular word or phrase are what determine its meaning. For example, the New Testament speaks of “fighting” in the Lord’s cause. Paul told Timothy to “Fight the good fight of faith, lay hold on eternal life…” (1Timothy 6:12). The immediate context tells us how to conduct this fight. It speaks of fleeing materialism, pursuing righteousness, godliness, faith, love, patience and gentleness,” and “confessing the good confession” (1 Tim. 6:11,12,13). Thus, like Paul’s own “good fight” (2 Tim. 4:7), Timothy’s “fight” was a spiritual one, not a carnal one. This distinction is well illustrated in 2 Corinthians 10:3-5 and Ephesians 6:10-17. Paul said, “The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds…” Just as our “weapons” are not carnal, neither are the “strongholds” that we oppose. The apostle went on to describe these “strongholds” as being false ideas and concepts. Our duty is to “demolish” the false “arguments” that men make, not their physical lives (2 Cor. 10:5). Our “sword” is “the sword of the Spirit,” not one of shaped and sharpened steel (Eph. 6:17). On one occasion the inhabitants of a particular Samaritan village refused to accept Christ. We then read, “And when the His disciples James and John saw this, that said, ‘Lord, do you want us to command fire to come down from heaven and consume them, just as Elijah did?’ But He turned and rebuked them, and said, ‘You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s lives but to save them” (Luke 9:51-56). Jesus rebuked His disciples for their idea because His kingdom is a spiritual kingdom. This is why His servants do not fight, with carnal weapons and tactics, nor wage a carnal war against others (John 18:36). A spiritual kingdom cannot be advanced or defended by carnal, physical, militant means. The “Fight” of Islam As you
will see, the Qur˘anic passages that I have quoted in this
article do not speak of a spiritual “fight of faith.”
They use terms and phrases that make clear reference to physical
war, bloodshed and death. This should not seem strange to
us considering the bloody beginnings of Islam. After
proclaiming himself to be the last of the prophets, and his
message, the Qur˘an, the last revealed book, Mohammed and his
followers were persecuted and driven from the city of Mecca.
He eventually moved to Medina where he was given supreme
authority. He then waged a successful war against the
Meccans. Being victorious, he then proceeded to either
expel or slaughter his opposition inside Medina and by 630 AD he
became the most powerful leader in the Arab world. Those who
exalt Mohammed as their spiritual leader and “the last
prophet,” exalt one who advanced his religious agenda by violence
and bloodshed. His religion, Islam, was founded upon
the practice of intimidation, coercion, and terror. Dissenters
were not just “avoided,” they were massacred. Furthermore,
the Qur˘an demands the eventual expansion of Islam into all the
earth. “Surely the true religion with ALLAH is
Islam,” and “whoso seeks a religion other than
Islam, it shall not be accepted of him, and in the Hereafter he
shall be among the losers” (Qur˘an 3:20,86). Followers
are ordered to “fight [transgressors] until there is no
persecution, and religion is professed only for Allah”
(Qur˘an 2:194). Many have
said that Muslims are taught to fight only in self-defense.
They are quick to quote the following from the Qur˘an: “And fight in the way of ALLAH
against those who fight against you, but do not transgress.
Surely, ALLAH loves not the transgressors. “ (2:191)
Though this particular verse does speak of defensive fighting,
the remainder of the passage seems to extend beyond this. Notice
the following: “And
slay these transgressors wherever you meet them and drive them
out from where they have driven you out; for persecution is worst
than slaying. And fight them not in and near the Sacred Mosque
until they fight you therein. But if they fight you, then fight
them. Such is the requital for the disbelievers. "But
if they desist, then surely, ALLAH is Most Forgiving, Merciful. "And
fight them until there is no persecution, and religion is
professed only for ALLAH. But if they desist, then remember that
no hostility is allowed except against the wrongdoers” (Qur˘an
2:192-194).
It is easy to see why Muslims are divided over the question of
carnal militancy. This last verse tells followers to “fight
until there is no persecution and religion is professed only for
Allah.” This certainly appears to go well beyond mere self-defense. The Qur'an Against Opposition Leaders For the same reason that Mohammed originally established his own Islamic government in Medina, many Muslims of today do not recognize any non-Islamic government as legitimate. Why would they think this? Read for yourself: “O
ye people of the Book! Believe in what WE have now sent
down, fulfilling that which is with you, before WE destroy some
of your leaders and turn them on their backs or curse them as WE
cursed the people of the Sabbath. And the decree of ALLAH is
bound to be fulfilled. "Surely,
ALLAH will not forgive that a partner be associated with HIM; but
HE will forgive whatever is short of that to whomsoever HE
pleases. And whoso associates partners with ALLAH has indeed
devised a very great sin” (Qur˘an 4:48-49) “Leaders”
were to be turned on their backs because they had “associated
partners” with Allah. Again, let us remember the
immediate circumstances of the writing of the Qur˘an. There
was bitter fighting between Mohammedan forces and other Arabs and
Jews. In the above, Mohammed penned a text that would
vindicate him in destroying his opposition. This particular verse
gives the reason for “Allah’s” alleged anger
against these “leaders.” They had “associated
partners” with Allah. Concerning “Associated Partners” and the “Godhood”
This is a prominent theme throughout the Qur˘an. Condemnation
after condemnation is pronounced against those who “associate
partners” with Allah. Mohammed was referring to those
who believe in the triune nature of the Godhead (“Trinity”).
Muslims emphatically reject the notion that there is more than
one person of God. Of course, the Bible speaks of God in 3
persons; the Father, the Son, and the Holy Ghost
(John 1:1-2; Acts 5:3-4; Matt. 28:19; 1 John 5:7; Rom. 15:16).
Observe what the Qur˘an says about this belief: “O People of the Book ! exceed not the limits in your religion, and say not of ALLAH anything but the truth. Verily, the Messiah, Jesus, son of Mary, was only a Messenger of ALLAH, and a fulfillment of HIS word which HE has sent down to Mary, and a mercy from HIM. So believe in ALLAH and HIS Messengers, and say not, `They are three.' Desist, it will be better for you. Verily, ALLAH is the only One God. Holy is HE, far above having a son. To HIM belongs whatever is in the heavens and whatever is in the earth. And sufficient is ALLAH as a guardian” (Qur˘an 4:172). “Indeed,
they are disbelievers who say, `ALLAH, HE is the Messiah, son of
Mary,' whereas the Messiah himself said, `O Children of Israel,
worship ALLAH Who is my Lord and your Lord.' Surely, whoso
associates partners with ALLAH, him has ALLAH forbidden Heaven,
and the Fire will be his resort. And the wrongdoers shall have no
helpers. "They
surely disbelieve who say, `ALLAH is the third of three;' there
is no god but the One God. And if they do not desist from what
they say, a grievous punishment shall surely befall those of them
that disbelieve” (Qur˘an 5:73-74). “And they
say, `ALLAH has taken to Himself a son.' Holy is HE!
Nay, everything in the Heavens and the earth belongs to HIM. To
HIM are all obedient” (Qur˘an 2:217).
Note carefully. Those who say there are “three”
persons of God, and those who say Jesus is God or God’s
Son, and those who say “Allah” is “a third
of three,” await a “grievous punishment!”
By reading all of the above texts (4:48-49, 172; 5:73-74) a true
believer of the Qur˘an is forced to conclude that “leaders”
who affirm that God exists in three persons must be “put on
their backs.” This is exactly what Mohammed did to
such leaders.
Observe further: “Nay,
ALLAH is your Protector, and HE is the Best of helpers. "And
WE shall cast terror into the hearts of those who disbelieved
because they associate partners with ALLAH, for which HE has sent
down no authority. Their abode is the Fire; and evil is the
habitation of the wrongdoers” (Qur˘an 3:151-152).
According to the Qur˘an, those who express belief in the Godhood
are unbelievers whose abode is “fire.” The Qur˘an
encourages its adherents to “cast terror into the hearts”
of these who “disbelieve.” As we learned from the
devastating September 11th, 2001 attacks on the WTC
and Pentagon, religiously motivated terrorists are
certainly successful in “casting terror” into the
hearts of their religious and ideological opponents. Have I Misinterpreted These Teachings? Many will
say that I have misinterpreted these passages, and that the Qur˘an
limits these punitive measures to “Allah.” I wish my
conclusions were wrong, however, I am afraid they are not.
Consider the following: “Let
those then fight in the cause of ALLAH who would sell the present
life for the Hereafter. And whoso fights in the cause of ALLAH,
be he slain or be he victorious, WE shall soon give him a great
reward.” “And
why should you not fight in the cause of ALLAH and for the rescue
of the weak men, women and children - who say, `Our Lord, take us
out of this town whose people are oppressors, and give us a
friend from Thyself and give us from Thyself a helper.' “ “Those
who believe fight in the cause of ALLAH, and those who disbelieve
fight in the cause of the Evil One. Fight ye therefore, against
the friends of Satan; surely Satan's strategy is weak.” “Hast
thou not seen those to whom it was said : `Restrain your hands,
observe Prayer, and pay the Zakát.' And when fighting is
prescribed for them, behold a section of them fear men as they
should fear ALLAH, or with still greater fear; and they say `Our
Lord, why hast thou prescribed fighting for us ? Wouldst
Thou not grant us respite yet a while ?' Say, `The benefit
of this world is little and the Hereafter will be better for him
who fears ALLAH; and you shall not be wronged a whit.' “ “Wheresoever
you may be, death will overtake you, even if you be in strongly
built towers. And if some good befalls them, they say, `This is
from ALLAH;' and if evil befalls them, they say, `This is from
thee.' Say, `All is from ALLAH.' What has happened to these
people that they would not try to understand anything?”
“Fight,
therefore, in the way of ALLAH - thou art not made responsible
except for thyself - and urge on the believers to fight. It may
be that ALLAH will restrain the might of those that disbelieve;
And ALLAH is stronger in might and stronger in inflicting
punishment.” “O ye who believe! Fight such of the disbelievers as are near to you and let them find hardness in you; and know that ALLAH is with the righteous.” “Verily,
ALLAH loves those who fight in HIS cause arrayed in solid ranks,
as though they were a strong structure cemented with molten lead”
(Qur˘an 4:75-79, 85; 9:123; 61:5).
“Fighting” is “prescribed” by Allah! But
what kind of “fighting?” This is very important. It
should be very obvious to every honest reader that the “fighting”
of these verses is physical, carnal warfare. For example,
he speaks of “selling this life for the hereafter.”
He speaks of being eternally rewarded because of being “slain”
in battles for Allah. He speaks of “rescuing weak men,
women, and children.” He criticizes those who urge
others to restrain their hands (from fighting) and focus only on
spiritual acts like “prayer” and paying the “Zakát.”
He condemns those who “fear men as they should fear Allah.”
He goes on to identify their “fear” as the fear of
“death.” He also identifies this death as
physical death. He tells them that since they will die one
way or another, that they should, therefore, “fight in
the way of Allah.” He tells them that if they will
fight, perhaps Allah will “restrain the might” of their
disbelieving enemies. How can this refer to anything but
carnal warfare?
One reason for Mohammed’s views about the use of physical
combat in the advancement of Islam comes from his misconception
about the end of the Mosaic age. From the following you can
see that he used the example of “fighting” in Moses’
day to defend the practice in his day, and for future
generations. He wrote: “And fight in
the cause of ALLAH and know that ALLAH is All-Hearing,
All-Knowing. “Who is it
that will lend ALLAH a goodly loan that HE may multiply it for
him manifold? And ALLAH receives and enlarges. And to HIM
shall you be made to return. “Hast
thou not heard of the chiefs of the Children of Israel after
Moses, when they said to a Prophet of theirs, `Appoint for us a
king that we may fight in the way of ALLAH ?' He said, `It
is not likely that you will not fight, if fighting is prescribe
for you ?' They said, `What reason have we that we should
not fight in the way of ALLAH when we have been driven forth from
our homes and our sons ?' But when fighting was ordained
for them, they turned back except a small number of them. And
ALLAH knows the transgressors well” (Qur˘an 2:245-247).
Mohammed’s conclusion was that since God
“prescribed” and “ordained” fighting for the
Jews [in the conquering of Palestine, and in the punishment of
godless nations], then his followers must fight as well! This
is a terrible misuse of Moses’ example, and a dangerous
misapplication of divine orders. We are not under those Old
Testament instructions to “go in and take possession of the
land flowing with milk and honey.” Those instructions
were given to the Jews of old, and they were fulfilled under the
leadership of Joshua. They were not given to Mohammed, and
they are not intended for us today. Why Do Muslims Fight Jews and Christians?
The Qur˘an
answers this question quite clearly. I might point out that
the expression, “People of the Book,” is found
throughout the Qur˘an, and it refers to Jews and Christians.
Notice what Muslims are to do with regard to them: “Fight
those from among the people of the Book, who believe not in
ALLAH, nor in the Last Day, nor hold as unlawful what ALLAH and
HIS Messenger have declared to be unlawful, nor follow the true
religion, until they pay the tax considering it a favour and
acknowledge their subjection. "And
the Jews say, `Ezra is the son of ALLAH,' and the Christians say,
`the Messiah is the son of ALLAH;' that is what they say with
their mouths. They only imitate the saying of those who
disbelieved before them. ALLAH's curse be on them! How they
are turned away. "If you will not go forth to fight in the cause of ALLAH, HE will punish you with a painful punishment, and will chose in your stead a people other than you, and you shall do HIM no harm at all. And ALLAH has full power over all things” (Qur˘an 9:29,30,39).
Islam opposes Christians because they recognize Christ as being
equal to God (Jn. 5:18; 10:30; 14:9; 12:45). The Qur˘an
says, “The case of Jesus is like the case of Adam. [God]
created him out of dust…” (Qur˘an 3:60). The
Bible describes Jesus is self-existent and eternal (Jn. 1:1-2;
Heb. 1:10-12; 13:8). Islam opposes Judaism because it
professes Moses and the prophets, but denies Mohammed. The
Qur˘an also accuses the Jews of lying for their claim of slaying
Jesus, the son of Mary. Islam contends that Christ was not
really crucified (Qur˘an 4:158). The book also condemns
the Jews for taking interest on loaned money (Qur˘an 4:162).
Primarily, however, Islam and the Qur˘an, are most critical
of Jews and Christians because of their rejection of Mohammed as
the last of the prophets. “Allah’s Reward” for Militancy
The Qur˘an frequently promises Allah’s favor and reward to
those who are slain in battle. Notice the following excerpts: “And
if you are slain in the cause of ALLAH or you die, surely,
forgiveness from ALLAH and mercy are better than what they hoard.” “And
if you die or be slain, surely unto ALLAH shall you be gathered
together” (Qur˘an 3:158-159). “Think
not of those, who have been slain in the cause of ALLAH, as dead.
Nay, they are living, in the presence of their Lord, and are
granted gifts from HIM;” “Jubilant
because that which ALLAH has given them of HIS bounty; and
rejoicing for the sake of those who have not yet joined them from
behind them, because on them shall come no fear nor shall they
grieve.” “They
rejoice at the favour of ALLAH and HIS bounty, and at the fact
that ALLAH suffers not the reward of the believers to be lost”
(Qur˘an 3:170-172). “So
their Lord answered their prayers, saying, `I will suffer not the
work of any worker from among you, whether male or female, to be
lost. You are from one another. Those, therefore, who have
emigrated, and have been driven out of their homes, and have been
persecuted for MY cause, and have fought and been slain, I will
surely remit from them their evil deeds and will cause them to
enter gardens through which streams flow - a reward from ALLAH,
and with ALLAH is the best of rewards” (Qur˘an 3:196).
Notice from the above verses, that forgiveness, mercy,
fellowship, gifts, remission of sins, and heavenly reward, are
promised to all who fight and are slain in mortal combat in the
way of Allah. The Qur'anic Death Wish The Qur˘an also speaks of great reward for those who willingly sacrifice themselves in battles for Allah. Consider the following: “Do
you suppose that you will enter Heaven while ALLAH has not yet
caused to be distinguished those of you that strive in the way of
ALLAH and has not yet caused to be distinguished the steadfast. “And
you used to wish for such a death before you met it; now you have
seen it face to face, then why do some of you seek to avoid it. “And
Muhammad is but a messenger. Verily all Messengers have passed
away before him. If then he dies or is slain, will you turn back
on your heels ? And he who turns back on his heels shall
not harm ALLAH at all. And ALLAH will certainly reward the
grateful. “And
no soul can die except by ALLAH's leave, - a decree with a fixed
term. And whoever desires the reward of the present world, WE
will give him thereof; and whoever desires the reward of the
Hereafter, WE will give him thereof; and WE will surely reward
the grateful. “And
many a Prophet there has been beside whom fought numerous
companies of their followers. They slacken not for aught that
befell them in the way of ALLAH nor did they weaken, nor did they
humiliate themselves before the enemy. And ALLAH loves the
steadfast. “And
they uttered not a word except that they said, `Our Lord forgive
us our sins and our excesses in our conduct, and make firm our
steps and help us against the disbelieving people. “So
ALLAH gave them the reward of this world, and also an excellent
reward of the Hereafter; and ALLAH loves those who do good”
(Qur˘an 3:143-149). The above passage demonstrates why Muslims are divided over the practice of suicide. Some passages seem to warn against suicide. However, under the circumstances described in this particular passage, a devoted follower of Mohammed may commit suicide while combating anti-Islamic sentiment, and receive an “excellent reward in the hereafter.” That is, he is rewarded for “wishing for death” in the cause of Islam. I believe we have just seen some of these “death wishes” executed right here in our own country on September 11th, 2001. Islamic Military Tactics In the Qur˘an, Mohammed dealt with far more than just spiritual rights and services. He was an experienced and effective military leader, and he taught his skills and logistical tactics to his followers. He recognized the importance of both physical and financial support. He repeatedly instructed followers to fight “with their wealth and with their lives.” Consider the following: “Go
forth, light or heavy, and strive with your wealth and your lives
in the cause of ALLAH. That is best for you, if only you knew”
(Qur˘an 9:41) “Those
who believe in ALLAH and the Last Day will not ask leave of thee
to be exempted from striving with their wealth and their persons.
And ALLAH well knows those who keep their duty to HIM” (Qur˘an
9:44). “Surely,
ALLAH has purchased of the believers their persons and their
property in return for the heavenly Garden they shall have; they
fight in the cause of ALLAH, and they slay and are slain - an
unfailing promise that HE has made binding on Himself in the
Torah, and the Gospel, and the Qur'an. And who is more faithful
to his promise than ALLAH ? Rejoice, then, in your bargain
which you have made with HIM; and that is the mighty triumph.”
(Qur˘an 9:111). Those familiar with war and military tactics know what are the fundamental requirements for conducting a successful military campaign. They are personnel and provisions. Mohammed sought to rally support, not just in terms of fighters, but also in terms of financial backing. He understood the concept of logistical support. Furthermore, he knew quite well, the value of military intelligence. Notice these words from the Qur˘an: “When you go forth to fight in the cause of ALLAH, make proper investigation and say not to anyone who greets you with the greeting of peace, Thou art not a believer.' You seek the goods of this life, but with ALLAH are good things in plenty. Such were you before this, but ALLAH conferred His special favour on you; so do make proper investigation. Surely, ALLAH is Aware of what you do” (Qur˘an 4:95).
Mohammed told his fighters to “make proper investigation.”
He emphasized that it is sometimes difficult to distinguish your
friends from your enemies. The possession of material goods
may not necessarily mean that the person is your enemy.
This is quite interesting considering the turn of events that
resulted in vast wealth being concentrated in Arab nations.
The combustion engine created a high demand for oil, and several
of the Arab countries have been well situated to take advantage
of the high oil demand.
Another of Mohammed’s strategies was to send out “parties”
into various parts of the earth for search and reconnaissance.
He wrote: “It is not
possible for the believers to go forth all together. Why, then,
does not a party from every section of them go forth that they
may become well-versed in religion, and that they may warn their
people when they return to them, so that they may guard against
evil. “O ye who believe! Fight such of the disbelievers as are near to you and let them find hardness in you; and know that ALLAH is with the righteous” (Qur˘an 9:122-123). Remember, we have already observed from other passages that Mohammed’s idea of “fighting” disbelievers involved far more than just a war of words. In his mind, religion and carnal warfare were wholly connected. Whereas, we might think of investigating other religious beliefs for the purpose of learning and teaching, Mohammed encouraged such in connection with “fighting.” I am hopeful that the reader will recall all of the recent discussion about terrorist "cell" groups in connection with the above. Conclusion
As I indicated at the beginning of this study, not all Muslims
believe that Islam encourages, or even approves the use of deadly
force in the defense and/or spread of Islam. However, no
one can successfully deny that Mohammed approved of such. His
political and religious power was purchased with the blood of his
allies and his adversaries. His book, the Qur˘an,
unequivocally sanctions the use of carnal methods in fighting the
opposition. Contrary to this approach, the Bible
disapproves the use of force in either defending or advancing the
Lord’s kingdom (Matt. 26:52; Jn. 18:36; 2 Cor. 10:3-5).
The Bible says vengeance belongs to God and that we are to “overcome
evil with good” (Romans 12:19-21). This is in
stark contrast with what we have read in the Qur˘an. I
urge the reader to build his faith on the Bible, not on the
uninspired and contradictory teachings of a self-proclaimed
prophet. |