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WAR IN ISLAM
The principle essay in a series of essays on Violence in Islam: A thoughtprovoking look at an age-old question.
PEACE

What the Quran says about fighting and whether this applies to Muslims today.

ISLAM

WAR

VIOLENCE IN ISLAM
INTRODUCTION There are many verses in the Quran which, at first glance, appear to support violent actions. The following essay investigates what merit there is if any there is any to the idea that the Quran supports violence, which is a hot topic currently and has been since the birth of Islam. The essay will examine those verses which are often urged evidence that the Quran promotes violence and discuss these claims critically. Great care is taken to be sensitive the historical context of each verse and the context within the sura and the Quranic revelation as a whole. All verses are quoted in full in the footnotes, and all the major verses are presented in order, in an Addendum1. The verses are also quoted in the order that they were revealed so as to give the reader a sense of how the Quranic revelation develops over the course of the Mohammads preaching. The order of the sura being treated is placed prominently in front of each paragraph heading (e.g., 29/114). When evaluating each verse, we are primarily on the lookout for three things: (1) What are the reasons give, from the text, for starting a conflict, (2) what are the reasons for stopping a conflict and (3) what actions are allowed by these verses with regards to acts of war (if any special actions are allowed). Verses have been selected only if they have some relevant bit of information to contribute on one of these topics. By paying attention to these details we will be able to get a sense of the scope and limits, as well as the severity of any fighting in Islam. 87/114 OPPRESSORS AND SUPPRESSORS Muslims are ordered to fight but not to transgress limits. 2 In the next verse, Muslims are instructed to, slay the unbelievers wherever they find them, and to turn unbelievers out of their homes just as they drove Muslims out of their homes this historical detail confirms that this verse is directed at the Meccan polytheists, who persecuted the early Muslims in Mecca. Notice, the justification for this attack, first: for tumult and oppression are worse than slaughter. Second, if the Meccans offer resistance they are to be killed, because, Such is the reward of those who supress faith.3 However, if they
Due to the wonders of modern technology you can navigate to footnotes with the click of a button. 2 Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors. (2:190, Medina, 87/114) 3 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. (2:191, Medina, 87/114)
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do not fight, God is oft-forgiving.4 (Later, when Mohammad claims Mecca without a struggle, he puts this verse in practice by pardoning all except a small few.) The next verse is crucial; it sets the terms under which the fighting may cease: Muslims are to fight until, there is no more Tumult or oppression, and there prevail justice and faith in God. The verse continues to express that if the unbelievers cease, there will be no more fighting, except against those who practice oppression. The final verse stresses what is called, the law of equality, which allows Muslims to attack during the prohibited month, if they are attacked themselves, but that God is with those who restrain themselves.5 The passage contains broad instructions to fight the polytheists, but to remain within the limits, all the while offering a peaceful alternative. Notice, however, that although this verse is plainly directed at the Meccan oppressors, the justifications express general principles which are not limited to a specific people group. (Oppression is worse than slaughter; death is the reward of those who supress faith). I do not expect this to be contentious, seeing as Muslims widely hold that oppression is the one circumstance under which a war is fully justified. As such, Muslim people believe this verse still applies today, even if it was originally addressed to a specific group. Notice, also, that even though there are merciful alternatives offered throughout, that these are not unconditional offers of peace. For the unbeliever, the price of peace is surrender to Muslim rule. In the case of the believer, war only ends when, there is no more Tumult or oppression, and there prevail justice and faith in God. Put bluntly, Muslims must fight until there is no more oppression or everyone is Muslim. Essentially, the options available to oppressors are: surrender, repent and convert, or carry on fighting and probably die. 88/114 - THEY CONTEND AGAINST GOD AND HIS APOSTLE In the very next Sura (chronologically) we come upon two disturbing passages. In the first, Allah states that he will instil terror in the unbelievers, and that the Muslim warriors should strike at their necks and (here follows a particularly unpleasant detail) cut off their every finger-tip.6 The instruction
But if they cease, God is Oft-forgiving, Most Merciful. (2:192, Medina, 87/114) And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in God; but if they cease, Let there be no hostility except to those who practise oppression. (2:193, Medina, 87/114) 5 The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear God, and know that God is with those who restrain themselves. (194, Medina, 87/114) 6 Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them." (8:12, Medina, 88/114)
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to, smite at their necks is a purely educational word of advice, which would have helped new recruits considerably. However, the instruction to cut off someones every fingertip if it is to be carried out before they are dead seems unnecessarily vindictive, and after their death, it seems particularly morbid. (Besides this, Mohammad at some stage forbids mutilating corpses, which was a common practice at the time.) The justification for this gruesome act is given in the next verse, This is because they contended against God and His Apostle.7 Thus, besides the obvious moral scruples of the verses, in this verse there is another description of person to fight against: those who contended against God and His Apostle. In the second passage, Allah states that the Apostle should not take prisoners of war until, he has thoroughly subdued the land 8 or, literally, made a great slaughter (As in Pikthall and others). Ibn Ishaq, the biographer describes the incident, Allah said, A prophet must slaughter before collecting captives. A slaughtered enemy is driven from the land. Muhammad, you craved the desires of this world, its goods and the ransom captives would bring, adding a chilling detail, But Allah desires killing them to manifest the religion.9 (The Sahih Muslim explains the context surrounding this utterance. The incident relates that on the day of the battle of Badr, the Muslims take seventy prisoners. Mohammad asks his two most trusted advisors what he should do with them. Abu Bakr, typically, opts for mercy, while Umar, as usual, suggests cutting off their heads. Mohammad decides to follow Abu Bakrs advice. Later, however, Mohammad has a vision which he sees as plainly as sees the tree he is gesturing to that the believers he has sent to ransom the prisoners have been horribly tortured and killed. Thus, Mohammad decides to no longer take prisoners, until he has killed a great number.10) There is really no way to explain these verses in a favourable
This because they contended against God and His Apostle: If any contend against God and His Apostle, God is strict in punishment. (8:13, Medina, 88/114) 8 For the present, God hath lightened your (task), for He knoweth that there is a weak spot in you: But (even so), if there are a hundred of you, patient and persevering, they will vanquish two hundred, and if a thousand, they will vanquish two thousand, with the leave of God: for God is with those who patiently persevere. (8:66, Medina, 88/114) It is not fitting for an apostle that he should have prisoners of war until he hath thoroughly subdued the land [literally: made a great slaughter]. Ye look for the temporal goods of this world; but God looketh to the Hereafter: And God is Exalted in might, Wise. (8:67, Medina, 88/114) 9 Allah said, A prophet must slaughter before collecting captives. A slaughtered enemy is driven from the land. Muhammad, you craved the desires of this world, its goods and the ransom captives would bring. But Allah desires killing them to manifest the religion. (Ishaq: 327) 10 The Muslims that day (i.e. the day of the Battle of Badr) killed seventy persons and captured seventy. The Messenger of Allah (may peace be upon him) said to Abu Bakr and 'Umar (Allah be pleased with them): What is your opinion about these captives? Abu Bakr
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light. These verses suggest that Mohammads wartime actions were not as wholesome and saintly as some would suggest no by todays standards, anyway. 90/114 - HYPOCRITES, DISEASED HEARTS AND ALARMISTS Two Suras on, we find more instructions to fight: in this instance, the fighting is directed against three groups, hypocrites, in those whose hearts is disease, and those who stir up sedition (alarmists) in the city (probably Mecca).11 The verse allows that if these groups stop they will be spared, but if they continue, They shall have a curse on them: whenever they are found, they shall be seized and slain (without mercy). 12 Concerning this verse, notice, that the scope of fighting is widened to include hypocrites; that is, believers who fall short in some sense (for example, by not answering the call to fight or being lax in their prayers). Previously, fighting was only commanded against oppressor and those who contend against God and his apostle. Here, merciless killing extends to believers, whose crime, possibly, has been to cross over to the enemy considered an act of apostasy. Those with
said: They are our kith and kin. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that Allah may guide them to Islam. Then the Messenger of Allah (may peace be upon him) said: What is your opinion. Ibn Khattab? He said: Messenger of Allah. I do not hold the same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may cut off their heads. Hand over 'Aqil to 'Ali that he may cut off his head, and hand over such and such relative to me that I may but off his head. They are leaders of the disbelievers and veterans among them. The Messenger of Allah (may peace be upon him) approved the opinion of Abu Bakr and did not approve what I said The next day when I came to the Messenger of Allah (may peace be upon him), I found that both he and Abu Bakr were sitting shedding tears. I said: Messenger of Allah, why are you and your Companion shedding tears? Tell me the reason. For I will weep ate, if not, I will at least pretend to weep in sympathy with you. The Messenger of Allah (may peace be upon him) said: I weep for what has happened to your companions for taking ransom (from the prisoners). I was shown the torture to which they were subjected. It was brought to me as close as this tree. (He pointed to a tree close to him.) Then God revealed the verse: "It is not befitting for a prophet that he should take prisoners until the force of the disbelievers has been crushed..." (Muslim, Book 019, Hadith Number 4360. Chapter: The help with angels in Badr and the permissibility of the spoils of war.) Truly, if the Hypocrites, and those in whose hearts is a disease, and those who stir up sedition in the City [Pikthall: alarmists], desist not, We shall certainly stir thee up against them: Then will they not be able to stay in it as thy neighbours for any length of time: (33:60, Medina, 90/114) 12 They shall have a curse on them: whenever they are found, they shall be seized and slain (without mercy). (33:61, Medina, 90/114) (Such was) the practice (approved) of God among those who lived aforetime: No change wilt thou find in the practice (approved) of God. (33:62, Medina, 90/114)
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diseased hearts are also singled out. This is a catch-all group, guilty of some vague but terrible wickedness. Also, singled out are those who stir up sedition or alarmists. In the mildest sense these are critics of Islam and in the severest sense these are people who deliberately incite war. The only way to end the conflict, for unbelievers, is either by stopping (whatever it is they are doing) or, for believers, if they kill the malefactors. No merciful option is offered to these groups, who are presumably beyond redemption. 92/114 RENEGADES AND THOSE WHO GIVE IN TO TEMPTATION Another significant passage of scripture explains that there are a group of hypocrites13 that want Muslims to lose their faith, so as to drag Muslims down to their level. The verse instructs Muslims not to take friends from their ranks (probably a figure of speech, seeing as no other translators use this turn of phrase), until they flee in the way of God. The next verse states, crucially, but if they turn renegade, seize them and slay them wherever ye find them.14 (This verse may provide some support for the death sentence for apostates and, at the same time, the idea that apostates are guilty of a treasonable offence.) The next verse, quoted often by Muslim apologists, emphasises strongly that if a group is inclined to peace, then Muslims should send them guarantees of peace, since, God Hath opened no way for you (to war against them).15 The ensuing verse, explains that another group (of hypocrites) want to gain the believers confidence but that they continually give into temptation. If this group does not leave or guarantee peace, then it is, seize them and slay them wherever ye get them,16 which is, by this time, becoming a familiar phrase. In these verses, Mohammad seems increasingly
This can be assumed from the context of the preceding verse: Why should ye be divided into two parties about the Hypocrites? God hath upset them for their (evil) deeds. Would ye guide those whom God hath thrown out of the Way? For those whom God hath thrown out of the Way, never shalt thou find the Way. (4:89, Medina, 88/114) 14 They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of God (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;-(4:89, Medina, 92/114) 15 Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If God had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then God Hath opened no way for you (to war against them). (4:90, Medina, 92/114) 16 Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them. (4:91, Medina, 92/114)
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concerned to look inward, to insure the loyalty of the Ummah (the community of believers), in a time of war. Thus, he identifies two groups within the hypocrites, who are objects of war: renegades and those who continually give into temptation and the only outcome for these groups, if they persist, is death. 95/114 - UNBELIEVERS AGAIN A later verse, elaborates on what to do when fighting unbelievers: Muslims are to aim for the neck, and thoroughly subdue them (literally, kill many of them). Those left alive are to be bound as prisoners, sold as slaves, given as gifts or ransomed, until the war lays down its burdens.17 The verse continues to express that the sacrifice of those who die in the battle will not be forgotten. (This last verse provides foundation for the idea that these verses only apply until the war against the Quraysh concluded (until the war lays down its burdens.) However, this thinking is undone by the fact that a just war (in the case of oppression) or unjust war (in the case that the Muslim empire is attacked) war might present itself, under whatever circumstances. This line of thought is also not in line with history, since Abu Bakr and Umar two of the prophets close companions, who knew the Prophets teaching best lead numerous military campaigns after the Prophets death. Thus, clearly there are circumstances under which other wars may resume, even if the war against the Quraysh ended.) 112/114 THOSE WHO FIGHT AGAINST GOD AND MOHAMMAD, MISCHIEF-MAKERS The next verses are among the final revelations of the prophet, and they are all the more crucial on that account. If therefore, there is any conflict between the forgoing verses and the present verses, the current verses have the supremacy and will replace the earlier verses. The third last sura, in order of their revelation, contains a verse which describes the punishment of those who wage war against God or his messenger and those who make mischief in the land (a wide category that is not explained in any detail). This punishment for this group is that, They should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should

Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been God's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of God,- He will never let their deeds be lost. (47:4, Medina, 95/113)
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be imprisoned.18 This verse seems to be directed against the Meccans who were at war with the Prophet. Nevertheless, it elaborates on the order to fight against two new, categories or descriptions of unbeliever: those who make war with the prophet and mischief-makers. However, before we unthinkingly assert that this verse is directed only against Meccan polytheists, consider one instance from the Sahih Bukhari that does bear canny resemblance to this scripture. The incident involves eight rogues who convert (or pretend to convert) to Islam. The scoundrels find that the climate causes an ailment (real or pretended) for which Mohammad prescribes that they drink camels urine and milk. After they are satiated on camel fluids, they kill the Sheppard, drive off the camels and apostatize from Islam. As a punishment, Mohammad has their hands and feet cut off, their eyes burnt out and he leaves them to bleed out without so much as a drink of water. In the hadith account, a sub-narrator adds, They committed murder and theft and fought against Allah and His Apostle, and spread evil in the land. Whether intentional or not, these words bear striking resemblance to the group that this scripture is levelled against (those who wage war against Allah and His messenger and strive to make mischief in the land). It is also impossible to ignore the similarly brutal though not identical punishments. If the scripture and the incident are related, (no matter which came first) this would prove that the verse does not only apply to Meccan polytheists but to whoever meets the verses description (war-wagers and mischief-makers) and, therefore, it is not limited to any time or place. It is a separate point of interest that there are no other records of these punishments being carried out by Mohammad, and some punishments, such as crucifixion, do not appear to be recorded at all. This poses the thorny dilemma: if these punishments were not carried out (a significant number of times), then why are they included in divine writ, or, if these punishments were carried out (a significant number of times), then why havent we heard of them? The unsettling likelihood is that Allahs Apostle, or his followers, actually carried out these unconscionable acts (murder, crucifixion, hands and feet cut off at opposite sides) more times than we could stomach. All these factors erode the picture-perfect idea of Mohammad and leave the Muslim either with many troubling questions or a dulled conscience.

"The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement" (5:33, Medina, 112/114)
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113/114 IDOLATERS AND LEADERS OF UNBELIEF Dispersed in the penultimate sura, in order of time, are several verses commanding warfare. The first verse commands that, when the sacred months are over, believers should, slay the idolaters wherever they find them. The verse even endorses certain methods or strategies, take them captives and besiege them and lie in wait for them in every ambush. One wonders if there is not a note of urgency in these verses, which was not present in previous verses. More interesting are the conditions, given in the text, under which the idolaters may be spared: if they repent and keep up prayer and pay the poor-rate, leave their way free to them.19 Thus, according to this final verse, the only way for an idolater to be spared from death would be to convert, and to keep up certain religious observances as a sign of this. The second verse, later in the same sura, treats the violation of oaths: if they (pagans) violate their oaths after the covenant and attack Islam with disapproval and criticism, then Muslims are to, fight the leaders of disbelief.20 113/114 (cont.) UNBELIEVERS AND PEOPLE OF THE BOOK In this crucial passage, Mohammad widens the scope of the command to fight to include even Jews and Christians (Regarded by Muslims as, protected people). In this verse, also, Allah explains, in more detail, precisely what an unbeliever does not believe in. Unbelievers do not believe in, Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth. And Muslims are ordered to fight against unbelievers on account of this, even if they are People of the Book (Jews and Christians). The exit clause, here, is, until they pay the Jizya *a special tax for unbelievers only] with willing submission and feel themselves subdued.21 (The words, with willing submission and, feel themselves subdued have unsettling implications. Submission implies subservience, which implies lower standing based on religious beliefs. Feeling subdued implies a similar form of, possibly mental, subjection.) (In the ensuing verses Allah begins to describe the
"So when the sacred months have passed away, then slay the idolaters wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush, then if they repent and keep up prayer and pay the poor-rate, leave their way free to them." (9:5, Medina, 113/114) 20 But if they violate their oaths after their covenant, and attack your religion with disapproval and criticism then fight (you) the leaders of disbelief - surely their oaths are nothing to them-so that they may stop (evil action). (9:12, Medina, 113/114) 21 "Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued." (9:29, Medina, 113/114)
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people of the book in unflattering terms: they join partners with God (a grave sin in Islam), they are deluded away from the truth,22 they deviate (derogate) from God,23 and they would extinguish Gods light in their mouths.24 The rebuke ends with the high ideal, He it is who hath sent His messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religion, however much the idolaters may be averse.25, 26 (Notice, that although in almost all previous rebukes Allah singles out a portion of People of the book, in this tongue-lashing, he denounces them altogether, without making any distinction this signifies a major paradigm shift.) The final verse, relevant to our purpose, is another injunction to, Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty.27 REASONS TO WAR: UPWARDS AND ONWARDS To summarise, there are various groups against whom the Quran instructs Muslims to make war: in order of appearance, oppressors, those who contend against Allah and Mohammad, hypocrites, those with diseased hearts, alarmists, renegades, those who give into temptation, unbelievers, those who fight against God and Mohammad, idolaters, leaders of unbelief and even People of the Book in other words, pretty much everyone. About all these categories, notice, (1) that there is a progression. Allah begins with oppressors but increasingly widens the scope to include hypocrites and, later, Jews and Christians. The progression also is noticeable in terms of detail: the Quran begins to tease out and explain previously mentioned categories of hypocrite (hypocrites, diseased, alarmists, renegades those who give into
The Jews call 'Uzair a son of God, and the Christians call Christ the son of God. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. God's curse be on them: how they are deluded away from the Truth! 23 They take their priests and their anchorites to be their lords in derogation of God, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but One God: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him). (9:31) 24 Fain would they extinguish God's light with their mouths, but God will not allow but that His light should be perfected, even though the Unbelievers may detest (it). (9:33) 25 Pikthall: He it is who hath sent His messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religion, however much the idolaters may be averse. (9:33) 26 Muhsin and Hilali: It is He Who has sent His Messenger (Muhammad SAW) with guidance and the religion of truth (Islam), to make it superior over all religions even though the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) hate (it). (9:33) 27 "O ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty" (9:123, Medina, 113/114)
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temptation) and unbeliever (believe not in Allah or the last day, or what is forbidden, or Islam.) The revelation also progresses in method, from making a great slaughter, to taking prisoners, to sieges and ambushes. And, in some way, the revelation might be said to progress in severity, ending with more vile punishments: murdered, crucified, hands and feet cut off at opposite sides. One cannot but help noticing that the commands to fight become, more wide-ranging, more detailed, and more severe far more threatening, overall over time. This is not encouraging for those of us who wish to describe Islam as a fundamentally peaceful religion, when, by all indications, it was getting only more aggressive. THE MECCAN DEFENCE The best defence, against the apparent violence in these verses, is to say that they are limited to a particular time, place or people group as apologists commonly suggest such as the Meccan idolaters. However, the defence is not without its problems, consider: (1) that although the context may suggest that verses are directed against Meccans specifically, that this is not stated in the text explicitly. (2) Consider that the verses are not just addressed to Meccan polytheists but to hypocrites, Jews and Christians, also. (3) Consider that certain verses express timeless principles (Oppression is worse than slaughter.) Thus, even if the verse is directed against the Quraysh, the principle extends beyond them. (4) Consider that the verses contain criteria/descriptions (those who contend against Allah and his apostle, those who turn renegade, etc.) which, if met, constitute grounds for war. It stands to reason that if these criteria are met, that the injunctions to fight will be in full effect. This also constitutes what seems like a timeless, criteria-response principle. (5) Consider that to say that these verses do not apply today, as opposed to having some practical application, is a philosophical or theological question. It is not as though the possibility that these verses have present-day applications has been somehow ruled out. After all, all verses were originally directed at believers who lived hundreds of years ago; does that mean none of them apply today? (6) Consider that Muslims themselves widely hold that not all violence is limited to Mohammads time: the command to fight oppressors is widely acknowledged to apply today. However, there is no reason to say that verses about oppressor (which are amongst the earliest instructions to fight) apply today while injunctions to fight hypocrites and People of the Book (the latest verses) do not. After all, the instruction to fight oppressors is also directed at the Meccan, Quraysh. Are apologists merely picking and choosing what is convenient and politically correct? (9) Consider that this is a very recent defence that would not have entered into the minds of early believers. The rightly guided caliphs, though they must have known Mohammads teachings 10

better than anyone, launched many military campaigns, and did not see the use of force limited to Mohammads time only. This defence is relatively modern and certainly is not representative of the historical beliefs of Muslims. (10) Consider that if Allah had wanted to limit these verses to a particular time or place, he could easily have done so, as he did other places also. For instance, Mohammad is given special dispensations, explicitly limited to him alone, yet no such limitations are put on violent verses. Overall, there are many reasons to reject the idea that these verses are limited to any particular time or place, and, thus, it seems no reason that the same verses should apply today, as much as they ever did, if the same conditions are met. Those who limit these verses do so for no reason, other than to assuage their own conscience and to make Islam appear to be peaceful this is such a powerful motivation that any and all reason goes out of the window. COMPARITIVE RELIGIONS Another common defence of these apparently violent verses is to say that Islam is not more violent than other religions. In support of this many Bible verses are produced, which seem to instruct violence, most of these verses are from the book of Joshua. After the Israelites fled servitude in Egypt, and wandered the desert for forty years, God promised them a territory of their own, the promised land. About the conquests that ensued, notice, (1) the God of Israel clearly apportions the Israelites a portion of land with specific limitations, Every place that the sole of your foot will tread upon I have given to you. *+ From the wilderness and this Lebanon as far as the great river, the river Euphrates, all the land of the Hittites to the Great Sea toward 28 the going down of the sun [West] shall be your territory. (2) Notice, the size of this territory roughly twice the size of New Jersey, about a fiftieth the size of Saudi Arabia, and it is minuscule compared to the Islamic conquests. (3) Notice that the Hebrew scriptures although the instructions are unyielding they also put precise limitations on who may be attacked and who not, you shall save alive nothing that breathes, but you shall devote them to complete destruction, the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites, as the Lord your God has commanded,29 (The reason cited for this severity is: that they may not
Every place that the sole of your foot will tread upon I have given to you, just as I promised to Moses. From the wilderness and this Lebanon as far as the great river, the river Euphrates, all the land of the Hittites to the Great Sea toward the going down of the sun shall be your territory. (Joshua 1:3-5) 29 When you draw near to a city to fight against it, offer terms of peace to it. 11 And if it responds to you peaceably and it opens to you, then all the people who are found in it shall do forced labour for you and shall serve you. 12 But if it makes no peace with you, but
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teach you to do according to all their abominable practices that they have done for their gods) There are various other verses used to support the Muslims position, including verses amongst the New Testament, which are outside the scope of this essay. Suffice it to say that the core of this defence is quite feeble. As strict as the violence of the Hebrews was, it was not a fraction of the size of the Islamic conquests, it was precisely defined and limited, and the Hebrews must have been quite content with what they had, because they made no attempts at expansion after that. The difference between violence in the Quran and violence in the Bible is that violent verses, in the New Testament at least, are rare curiosities within an overarching framework of love, peace, and forgiveness. In the Quran it is the reverse: occasional verses which express peace are eclipsed by the many warlike utterances. OPEN-ENDED ACTS OF VIOLENCE Notice, also, that out of all the groups described in these verses, most of the descriptions are quite nebulous and imprecise. (oppressors, those who contend against Allah and Mohammad, hypocrites, those with diseased hearts, alarmists, renegades, those who give into temptation, unbelievers, those who fight against God and Mohammad, idolaters, leaders of unbelief and even People of the Book.) Oppressors and leaders of unbelief might apply to any leader, in any capacity, who has in some way wronged (or is perceived to have wronged) Muslims. Hypocrite, might apply to any Muslim who slips op in their religious duties (their crimes cannot include apostasy or treason. Hypocrites are not apostates; they are a separate category altogether, which do not seem beyond redemption.) Those with diseased hearts, is a particularly vague epithet, which could be applied to anyone who doesnt act precisely how they are expected to. Alarmists, are anything from critics or comedians to cartoonists or filmmakers, who have a bad word to say about Islam. Those who fight against God, also might be
makes war against you, then you shall besiege it. 13 And when the Lord your God gives it into your hand, you shall put all its males to the sword, 14 but the women and the little ones, the livestock, and everything else in the city, all its spoil, you shall take as plunder for yourselves. And you shall enjoy the spoil of your enemies, which the Lord your God has given you. 15 Thus you shall do to all the cities that are very far from you, which are not cities of the nations here. 16 But in the cities of these peoples that the Lord your God is giving you for an inheritance, you shall save alive nothing that breathes, 17 but you shall devote them to complete destruction,1 the Hittites and the Amorites, the Canaanites and the Perizzites, the Hivites and the Jebusites, as the Lord your God has commanded, 18 that they may not teach you to do according to all their abominable practices that they have done for their gods, and so you sin against the Lord your God. (Deuteronomy 20:10-18)

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applied to critics, or those who preach a faith other than Islam, or simply anyone who refuses to acquiesce to Muslim demands. On the other hand, some categories are too specific, those who believer not in Allah, the last day, or forbid not what is forbidden, or deny the religion of truth. Basically, all this might be used as a general excuse to fight anyone, at any time, for any reason. Notice, the point is not about the true or deeper meaning of verses; it is about how these verses can be easily twisted, without, in fact, very much twisting at all. In fact, extremist Muslims do not have to add, or subtract, or rewords the verses at all; they only have to believe that these verses are relevant and apply today which would be an intimately reasonable belief, were it not for the horrific possible consequences.

VIOLENT THERMOSTATS
On the individual level, people may be unique and unpredictable, but as a whole, populations are predictable and conform to laws and averages. If two people are in a room, and the thermostat is set at an uncomfortable level, there is a likelihood that the individuals might start sweating, or loosening their collars, or showing signs of discomfort, but there is the possibility that one or both of them would be comfortable. If a hundred people were put in the same room, a trend would emerge, and a certain percentage of the population would begin to show discomfort. As the temperature rises, the signs of discomfort would increase. The more people involved in the study, the more defined the trend becomes and the more predictable the group is as a whole. (However, again, there is not telling how the individual will react or whether they will buck the trend or not.) So it is with Islam and violence. Every religion has a violent fringe; the real question is how large the fringe is. Every time a violent verse is added (real or perceived) to a religion, it is as though the dial on the thermostat is turned up, and the certainty is that more people over time will act on those verses. It does not matter that the verse has an explanation, the fact still remains, that the dial is turned up. (A good explanation might reduce the turn of the dial, but the dial is still turned to some extent. The more distant the explanation, and the more reasonable the violent interpretation is, the more the dial is turned.) With every violent verse added, and every violent precedent set, the dial is turned further, so that the percentage of people who commit violent acts increases. The point is twofold: first, the point is that the violent verses in the Quran significantly increase the violent factions within Islam (even if they remain a minority) and, second, the point is that the outcome of these verses is perfectly predictable, especially by an all-knowing God, who sees the future before it happens. Thus, either God intended violence and probably approves of it or God did not foresee the violence that would result, and therefore, is not allknowing. Put differently, if Allah is peaceful, then he is not all-knowing. 13

CONCLUSION: COSMIC RESPONSIBILITY There must surely be some concept of cosmic responsibility on behalf of Allah. The plain truth, which hits the headlines every other day, is that these verses rightly or wrongly have inspired many to commit violent acts. To place so many, open-ended violent verses in the final revelation, with no explicit limitation on them, seems cosmically irresponsible, especially from the viewpoint of an all-knowing God. For, in one sense, it does not matter whether these verses are limited, for some distant, doubtful reason; what matters is how this barrage of verses appears to the average person. Even if we grant that the reason held true and was valid, that would be irrelevant, because what matters especially when it comes to verses that are so volatile is the plain truth, not the obscure truth; the immediate truth, as opposed to the far-off truth. Even if we grant that these verses are limited to Mohammads day an assumption we have completely refuted it remains true that a violent interpretation of these verses is not unreasonable. Those people who interpret these verses as having some present-day application are not at the lunatic-fringe of Islam; quite possibly they are more devout, they believe that every verse in the Quran applies at all times, and they wish to adhere as close as possible to a literal reading of the Quran. That seems to be the aspiration of all true devotees. Thus, Allah, realising the momentous importance of these verses, and seeing the evil that would result from them, ought to have limited and clearly defined these verses (as an all-knowing God is easily able to do) in a way that would leave absolutely no room for any discussion. If Allah had limited these verses effectively, there would no need for essays of this sort or any back and forth on the matter; the matter would be settled beyond doubt. Thus, in one way, the need for an author to write such an essay, or for the reader to read such an essay, and for both parties to continuously question and interrogate the matter, is an answer in itself, and says all that need to be said: that Allah said too much and not enough.

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ADDENDUM SIGNIFICANT VERSES

87/114 OPPRESSORS
Fight in the cause of God those who fight you, but do not transgress limits; for God loveth not transgressors. (190) 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. (191) But if they cease, God is Oft-forgiving, Most Merciful. (192) And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in God; but if they cease, Let there be no hostility except to those who practise oppression. (193) The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear God, and know that God is with those who restrain themselves.(2:190-194, Medina, 87/114) They ask thee concerning fighting in the Prohibited Month. Say: "Fighting therein is a grave (offence); but graver is it in the sight of God to prevent access to the path of God, to deny Him, to prevent access to the Sacred Mosque, and drive out its members." Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein. (2: 217, Medina, 87/114)

88/114 - THEY CONTEND AGAINST GOD AND HIS APOSTLE

Remember thy Lord inspired the angels (with the message): "I am with you: give firmness to the Believers: I will instil terror into the hearts of the Unbelievers: smite ye above their necks and smite all their finger-tips off them." (12) This because they contended against God and His Apostle: If any contend against God and His Apostle, God is strict in punishment. (8:13, Medina, 88/114) For the present, God hath lightened your (task), for He knoweth that there is a weak spot in you: But (even so), if there are a hundred of you, patient and persevering, they will vanquish two hundred, and if a thousand, they will vanquish two thousand, with the leave of God: for God is with those who patiently persevere. (66) It is not fitting for an apostle that he should have prisoners of war until he hath thoroughly subdued the land [literally: made a great slaughter]. Ye look for the temporal goods of this world; but God looketh to the Hereafter: And God is Exalted in might, Wise. (8:67, Medina, 88/114)

90/114 - HYPOCRITES, DISEASED HEARTS, ALARMISTS

Truly, if the Hypocrites, and those in whose hearts is a disease, and those who stir up sedition in the City [Pikthall: alarmists], desist not, We shall certainly stir thee up against them: Then will they not be able to stay in it as thy neighbours for any length of time: (60)

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They shall have a curse on them: whenever they are found, they shall be seized and slain (without mercy). (61) (Such was) the practice (approved) of God among those who lived aforetime: No change wilt thou find in the practice (approved) of God. (33:62, Medina, 90/114)

92/114 RENEGADES, THOSE WHO GIVE IN TO TEMPTATION

They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of God (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks;(89) Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you as well as fighting their own people. If God had pleased, He could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (Guarantees of) peace, then God Hath opened no way for you (to war against them). (90) Others you will find that wish to gain your confidence as well as that of their people: Every time they are sent back to temptation, they succumb thereto: if they withdraw not from you nor give you (guarantees) of peace besides restraining their hands, seize them and slay them wherever ye get them: In their case We have provided you with a clear argument against them. (4:91, Medina, 92/114)

95/114 - UNBELIEVERS AGAIN

Therefore, when ye meet the Unbelievers (in fight), smite at their necks; At length, when ye have thoroughly subdued them, bind a bond firmly (on them): thereafter (is the time for) either generosity or ransom: Until the war lays down its burdens. Thus (are ye commanded): but if it had been God's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of God,- He will never let their deeds be lost. (47:4, Medina, 95/113)

112/114 THOSE WHO FIGHT AGAINST GOD AND MOHAMMAD, MISCHIEF-MAKERS

The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement" (5:33, Medina, 112/114)

113/114 IDOLATERS, LEADERS OF UNBELIEF

"So when the sacred months have passed away, then slay the idolaters wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush, then if they repent and keep up prayer and pay the poor-rate, leave their way free to them." (9:5, Medina, 113/114)

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But if they violate their oaths after their covenant, and attack your religion with disapproval and criticism then fight (you) the leaders of disbelief - surely their oaths are nothing to them-so that they may stop (evil action). (9:12, Medina, 113/114)

113/114 (cont.) UNBELIEVERS, PEOPLE OF THE BOOK

"Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing
submission, and feel themselves subdued." (29) The Jews call 'Uzair a son of God, and the Christians call Christ the son of God. That is a saying from their mouth; (in this) they but imitate what the unbelievers of old used to say. God's curse be on them: how they are deluded away from the Truth! (30) They take their priests and their anchorites to be their lords in derogation of God, and (they take as their Lord) Christ the son of Mary; yet they were commanded to worship but

One God: there is no god but He. Praise and glory to Him: (Far is He) from having the partners they associate (with Him). (31) Fain would they extinguish God's light with their mouths, but God will not allow but that His light should be perfected, even though the Unbelievers may detest (it). (32) Pikthall: He it is who hath sent His messenger with the guidance and the Religion of Truth, that He may cause it to prevail over all religion, however much the idolaters may be averse. (33) Muhsin and Hilali: It is He Who has sent His Messenger (Muhammad SAW) with guidance and the religion of truth (Islam), to make it superior over all religions even though the Mushrikoon (polytheists, pagans, idolaters, disbelievers in the Oneness of Allah) hate (it). (9:33, Medina, 113/114) "O ye who believe! Fight those of the disbelievers who are near to you, and let them find harshness in you, and know that Allah is with those who keep their duty" (9:123, Medina, 113/114)

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