Qur'an-Alone Commentary (Sura 9)
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This is a commentary from the "Qur'an-aloner" perspective. It presents interpretations of all ayat relevant to the argument. I have altered the previous ones slightly and they can be found here
Sura 1 & 2
http//allpoetry.com/column/show/2364504mSura 3
http//allpoetry.com/column/show/2364515Sura 4
http//allpoetry.com/column/show/2364524Sura 5
http//allpoetry.com/column/show/2364530Sura 6
http//allpoetry.com/column/show/2364611Sura 7
http//allpoetry.com/column/2364615Sura 8
http//allpoetry.com/column/show/2364623Sura 9 (this one)
http//allpoetry.com/column/show/2364641Prayer according to the Qur'an alone
http//allpoetry.com/column/2364536Feel free to copy, paste and use as you wish.
? immunity by Allah and His Messenger towards those of the idolaters with whom you made an agreement.?
1
We know this declaration is entirely from Allah (SWT) since He does not consult Muhammad (SAW) about the announcement. Muhammad?s (SAW) only mission was to deliver Allah?s (SWT) Message (1635, 2454). Thus, the reason that Allah (SWT) included the Messenger in 91 is because he participated as deliverer of the ultimatum. Similarly, because people received Allah?s (SWT) Message through Messengers, they were ordered to obey the Messengers. This is repeated in 93. We also know that the Quran is a permanent messenger (6511), and that the Qur?an is a reminder and deliverer of good news (414, 112). What Muhammad (SAW) decides is what Allah (SWT) decides (3336).
?And an announcement from Allah and His Messenger to the people on the day of the greater pilgrimage that Allah and His Messenger are free from liability to the idolaters; therefore if you repent, it will be better for you, and if you turn back, then know that you will not weaken Allah; and announce painful punishment to those who disbelieve.?
3
From 91 above, we see that ?Allah and His Messenger? is one source. Thus, all ayat stating ?Obey Allah and His Messenger? refer to one source. Note in 91 and 93 how the idolaters are warned that ?Allah and His Messenger? are free from obligation to them, but if they turn back they do not harm Allah (SWT). It does not say they would not weaken ?Allah and His Messenger? because ?Allah and His Messenger? refers to the will of Allah (SWT) as delivered and/or carried out by Muhammad (SAW). Thus following the Messenger is following Allah (SWT) (480).
?How can there be an agreement for the idolaters with Allah and with His Messenger; except those with whom you made an agreement at the Sacred Mosque? So as long as they are true to you, be true to them; surely Allah loves those who are careful .?
7
Therefore to make a treaty with Muhammad (SAW) is to make a treaty with Muhammad (SAW) (since why would Allah (SWT) require a ceasefire with unbelievers?). Now applying this to the matter of obedience, ?Obey Allah and obey the Messenger? refers to but one source of commandment because Muhammad (SAW) only followed what was revealed to him (7203-204). There is nothing absolute about following Muhammad (SAW) as a community leader (see the notes for 2124).
?They have taken a small price for the communications of Allah, so they turn away from His way; surely evil is it that they do.?
9
?His way? refers to the sunna of Allah (SWT) as revealed through His ayat. ?His way? does not reference Muhammad?s (SAW) ?sunna?.
?They do not pay regard to ties of relationship nor those of covenant in the case of a believer; and these are they who go beyond the limits. But if they repent and keep up prayer and pay the poor-rate, they are your brethren in faith; and We make the communications clear for a people who know.?
10-11
This covenant is with the way of Allah (SWT) (e.g. prayer, zakat etc.) via the believers. The ayat are clear for true believers.
?What! will you not fight a people who broke their oaths and aimed at the expulsion of the Messenger, and they attacked you first; do you fear them? But Allah is most deserving that you should fear Him, if you are believers.?
13
Allah (SWT) is displeased with those who tried to expel Muhammad (SAW). This is because the Messenger believes in, follows and thus represents the sunna of Allah (SWT) as presented in the Qur?an (see 7158-159 and notes).
?Fight them, Allah will punish them by your hands and bring them to disgrace, and assist you against them and heal the hearts of a believing people.?
14
What we do is ordained by Allah (SWT).
?What! do you think that you will be left alone while Allah has not yet known those of you who have struggled hard and have not taken any one as an adherent besides Allah and His Messenger and the believers; and Allah is aware of what you do.?
16
If ?Allah? refers to the Qur?an and ?the Messenger? to ahadith (i.e. Muhammad?s (SAW) alleged explanation of the Qur?an) then does the phrase ?the believers? refer to a third source of religion?
?What! do you make the giving of drink to the pilgrims and the guarding of the Sacred Mosque like him who believes in Allah and the latter day and strives hard in Allah's way? They are not equal with Allah; and Allah does not guide the unjust people.?
19
There is only one way Allah?s (SWT) way.
?Say If your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like, are dearer to you than Allah and His Messenger and striving in His way, then wait till Allah brings about His command and Allah does not guide the transgressing people.?
24
If ?Allah and His Messenger? refers to separate sources, does this ayah tell us to love Muhammad (SAW) in exactly the same way as we love Allah (SWT)? Is this not shirq? Reading 331-32 clarifies this by indicating that those who love Allah (SWT) are those who follow and rejoice in the Message (via the Messenger). Therefore ?Allah and His Messenger? refers to Allah (SWT) and the fact that He has sent down a Messenger as a plain warner and giver of good news (297).
?Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Messenger have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection.?
29
See notes for 2172-173 and 349-50. Allah (SWT) declares what is right and wrong (allowed and forbidden). Messengers enjoin it on their peoples by delivering and following the Message (also see (notes for) 257-61). The prohibitions are clarified 6145, 733. ?Allah and His Messenger? cannot refer to two sources because Muhammad (SAW) followed only what was revealed to him (7203-204). Muhammad (SAW) could not possibly prohibit anything else.
?They have taken their doctors of law and their monks for lords besides Allah, and the Messiah son of Marium and they were enjoined that they should serve one Allah only, there is no god but He; far from His glory be what they set up . They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse. He it is Who sent His Messenger with guidance and the religion of truth, that He might cause it to prevail over all religions, though the polytheists may be averse. O you who believe! most surely many of the doctors of law and the monks eat away the property of men falsely, and turn from Allah's way; and those who hoard up gold and silver and do not spend it in Allah's way, announce
to them a painful chastisement.?31-34
Scholars and those who create or devise laws should not be held as equal to the Qur?an (although they are today). They divert people from Allah?s (SWT) way (the only way) to serve their own interests. The Qur?an is a light and a guidance containing the true religion (i.e. the entire system comprising the right path).
?If you do not go forth, He will chastise you with a painful chastisement and bring in your place a people other than you, and you will do Him no harm; and Allah has power over all things. If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion Grieve not, surely Allah is with us. So Allah sent down His tranquillity upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise. Go forth light and heavy, and strive hard in Allah's way with your property and your persons; this is better for you, if you know.?
39-41
Aiding/obeying the Messenger is aiding/obeying him in following Allah?s (SWT) way. Examples of those who did not do this are in 946-48. We must struggle hard in Allah?s (SWT) way.
?Allah pardon you! Why did you give them leave before those who spoke the truth had become manifest to you and you had known the liars??
43
Muhammad (SAW) is admonished for not judging by the Qur?an. Thus Messengers are not infallible.
?And nothing hinders their spendings being accepted from them, except that they disbelieve in Allah and in His Messenger and they do not come to prayer but while they are sluggish, and they do not spend but while they are unwilling.?
54
They do not believe that Allah (SWT) has sanctioned a Messenger (because they do not follow him (946-49)), and also/therefore they do not believe in Allah (SWT). They know that Muhammad (SAW) exists, but they do not believe in the only Message that he sent (619 and 2951).
?And of them there are those who blame you with respect to the alms; so if they are given from it they are pleased, and if they are not given from it, lo! they are full of rage. And if they were content with what Allah and His Messenger gave them, and had said Allah is sufficient for us; Allah will soon give us out of His grace and His Messenger too; surely to Allah do we make our petition.?
58-59
We know that people did not receive alms from Muhammad (SAW) and Allah (SWT) separately. Believers know that whatever they receive through others is from Allah (SWT), and that they will receive a bigger reward.
?They swear to you by Allah that they might please you and, Allah, as well as His Messenger, has a greater right that they should please Him, if they are believers. Do they not know that whoever acts in opposition to Allah and His Messenger, he shall surely have the fire of hell to abide in it? That is the grievous abasement.?
62-63
Believers seeks to please Allah (SWT), not the Messenger. Opposing ?Allah and His Messenger? is opposing the will of Allah (SWT) as implemented and represented by the Messenger through the Qur?an. No-one can literally oppose Allah (SWT), and therefore this phrase does not represent separate sources. See the notes for 91.
The hypocrites fear lest a chapter should be sent down to them telling them plainly of what is in their hearts. Say Go on mocking, surely Allah will bring forth what you fear. And if you should question them, they would certainly say We were only idly discoursing and sporting. Say Was it at Allah and His communications and His Messenger that you mocked?
64-65
If Muhammad (SAW) delivered extra Revelation, why do the disbelievers fear a <i>chapter</i> instead of simply Muhammad?s (SAW) words? People who mock the Messenger also mock the notion that Allah (SWT) has sanctioned His Messenger, and thus they mock Allah (SWT) as well.
?Has not the news of those before them come to them; of the people of Nuh and Ad and Samood, and the people of Ibrahim and the dwellers of Madyan and the overthrown cities; their messengers came to them with clear arguments; so it was not Allah Who should do them injustice, but they were unjust to themselves.?
70
Messengers were sent to the people of that past, but they denied the clear arguments of the Book. Did these clear arguments consist of ahadith? Where can we find these ahadith?
?And the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor-rate, and obey Allah and His Messenger; these, Allah will show mercy to them; surely Allah is Mighty, Wise.?
71
Please see notes for 331-32 and the previous notes for this Sura.
?They swear by Allah that they did not speak, and certainly they did speak, the word of unbelief, and disbelieved after their Islam, and they had determined upon what they have not been able to effect, and they did not find fault except because Allah and His Messenger enriched them out of His grace; therefore if they repent, it will be good for them; and if they turn back, Allah will chastise them with a painful chastisement in this world and the hereafter, and they shall not have in the land any guardian or a helper.?
74
?Allah and His Messenger enriched them? means that Allah (SWT) enriched them by providing a Messenger with His ordinance. Muhammad (SAW) could not enrich people out of Allah?s (SWT) grace except by following and delivering the Message. Thus ?Allah and His Messenger? refers to the will of Allah (SWT) via the Messenger (i.e. the Qur?an).
?Ask forgiveness for them or do not ask forgiveness for them; even if you ask forgiveness for them seventy times, Allah will not forgive them; this is because they disbelieve in Allah and His Messenger, and Allah does not guide the transgressing people.?
80
They do not believe that Allah (SWT) has sanctioned a Messenger (because they do not follow him (946-49)), and also/therefore they do not believe in Allah (SWT). They know that Muhammad (SAW) exists, but they do not believe in the only Message that he sent (619 and 2951).
?Those who were left behind were glad on account of their sitting behind Allah's Messenger and they were averse from striving in Allah's way with their property and their persons, and said Do not go forth in the heat. Say The fire of hell is much severe in heat. Would that they understood .?
81
Those who did not follow the Messenger did not strive in Allah?s (SWT) way (see 6153). Therefore following the Messenger is following the Qur?an. This is clarified in 683.
?And never offer prayer for any one of them who dies and do not stand by his grave; surely they disbelieve in Allah and His Messenger and they shall die in transgression.?
84
They do not believe that Allah (SWT) has sanctioned a Messenger (because they do not follow him (946-49)), and also/therefore they do not believe in Allah (SWT). They know that Muhammad (SAW) exists, but they do not believe in the only Message that he sent (619 and 2951).
?And whenever a chapter is revealed, saying Believe in Allah and strive hard along with His Messenger, those having ampleness of means ask permission of you and say Leave us , that we may be with those who sit.?
86
This ayah clarifies that following the Messenger is striving alongside him in Allah?s (SWT) cause. See too 988.
?And the defaulters from among the dwellers of the desert came that
permission may be given to them and they sat who lied to Allah and His Messenger; a painful chastisement shall afflict those of them who disbelieved. It shall be no crime in the weak, nor in the sick, nor in those who do not find what they should spend , so long as they are sincere to Allah and His Messenger; there is no way against the doers of good; and Allah is Forgiving, Merciful.?90-91
They could not lie to Allah (SWT) since He is God (they knew this if they ?believed? in Him). However, they lied to His Messenger about their intention to serve Allah?s (SWT) cause, and thus they lied to Allah (SWT). Therefore ?Allah and His Messenger? cannot refer to two distinct sources of Revelation or law. See 480 and notes.
?They will excuse themselves to you when you go back to them. Say Urge no excuse, by no means will we believe you; indeed Allah has informed us of matters relating to you; and now Allah and His Messenger will see your doings, then you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.?
94
Both ?Allah and His Messenger? will see their doings because the Messenger is aware of their intentions and how to deal with them (made clear by Allah (SWT)).
?The dwellers of the desert are very hard in unbelief and hypocrisy, and more disposed not to know the limits of what Allah has revealed to His Messenger; and Allah is Knowing, Wise.?
97
This ayah proves (again) that believers are to obey the Messenger in what Allah (SWT) reveals to him. This is why believers and the Messenger must judge by the Qur?an (544-50).
?And of the dwellers of the desert are those who believe in Allah and the latter day and take what they spend to be the nearness of Allah and the Messenger's prayers; surely it shall be means of nearness for them; Allah will make them enter into His mercy; surely Allah is Forgiving, Merciful.?
99
i.e. those who follow the Messenger according to the way of Allah (SWT). Muhammad (SAW) would pray for the well-being of those who aid him both for their sake and the sake of Allah?s (SWT) cause (as represented by Allah (SWT)).
?Take alms out of their property, you would cleanse them and purify them thereby, and pray for them; surely your prayer is a relief to them; and Allah is Hearing, Knowing.?
103
An example of the Messenger purifying his people by enjoining and following Islamic practices (see 3164 and others like it).
?And say Work; so Allah will see your work and His Messenger and the believers; and you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.?
105
If we work in Allah?s (SWT) way then other believers will recognise that. Allah (SWT) knows all things.
?And those who built a masjid to cause harm and for unbelief and to cause disunion among the believers and an ambush to him who made war against Allah and His Messenger before; and they will certainly swear We did not desire aught but good; and Allah bears witness that they are most surely liars.?
107
Making war against ?Allah and His Messenger? is making war against the will of Allah (SWT) as implemented and represented by the Messenger through the Qur?an. No-one can literally make war against Allah (SWT), and therefore this phrase does not represent separate sources. See the notes for 91.
?Surely Allah has bought of the believers their persons and their property for this, that they shall have the garden; they fight in Allah's way, so they slay and are slain; a promise which is binding on Him in the Taurat and the Injeel and the Quran; and who is more faithful to his covenant than Allah? Rejoice therefore in the pledge which you have made; and that is the mighty achievement.?
111
The covenant of Allah (SWT) is in His Messages.
?They who turn , who serve , who praise , who fast, who bow down, who prostrate themselves, who enjoin what is good and forbid what is evil, and who keep the limits of Allah; and give good news to the believers.?
112
This ayah proves conclusively (alike 3113-114) that enjoining good and forbidding evil is not exclusive to the Messenger. If it is done by other believers, then it must be done according to the Qur?an (since believers (including the Messenger) do not have the authority to create religious laws). This is why they are described as those who keep the limits of Allah (SWT).
?It is not for the Prophet and those who believe that they should ask forgiveness for the polytheists, even though they should be near relatives, after it has become clear to them that they are inmates of the flaming fire. And Ibrahim asking forgiveness for his sire was only owing to a promise which he had made to him; but when it became clear to him that he was an enemy of Allah, he declared himself to be clear of him; most surely Ibrahim was very tender-hearted forbearing. It is not Allah that He should lead a people astray after He has guided them; He even makes clear to them what they should guard against; surely Allah knows all things. Surely Allah's is the kingdom of the heavens and the earth; He brings to life and causes to die; and there is not for you besides Allah any Guardian or Helper.?
113-116
Ibrahim (SAW) was a good example. Allah (SWT) guides people through His Messages (6157) which make clear the limits of Islam. Anyone who mandates religious laws (i.e. implements ?Islamic? legislation as if it were as binding as the Qur?an) is an idol-worshipper.
?Certainly Allah has turned to the Prophet and those who fled and the helpers who followed him in the hour of straitness after the hearts of a part of them were about to deviate, then He turned to them ; surely to them He is Compassionate, Merciful.?
117
Does ?following the Messenger? in this instance imply accepting ahadith?
?It did not beseem the people of Medina and those round about them of the dwellers of the desert to remain behind the Messenger of Allah, nor should they desire for themselves in preference to him; this is because there afflicts them not thirst or fatigue or hunger in Allah's way, nor do they tread a path which enrages the unbelievers, nor do they attain from the enemy what they attain, but a good work is written down to them on account of it; surely Allah does not waste the reward of the doers of good.?
120
Does ?remaining behind the Messenger of Allah? in this instance imply not accepting ahadith? Those who follow the Messenger follow Allah?s (SWT) way.
?And it does not beseem the believers that they should go forth all
together; why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious??122
If obtaining understanding in religion refers to learning/hearing ahadith, then would they not need the Messenger to remain behind?
?And whenever a chapter is revealed, there are some of them who say Which of you has it strengthened in faith? Then as for those who believe, it strengthens them in faith and they rejoice. And as for those in whose hearts is a disease, it adds uncleanness to their uncleanness and they die while they are unbelievers.?
124-125
This is because it is only the Qur?an which holds undeniable truth and authority. It is the ?best hadith? containing no contradictions
?Allah has revealed the best hadith, a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's guidance, He guides with it whom He pleases; and (as for) him whom Allah makes err, there is no guide for him.?
Qur?an 3923
?And whenever a chapter is revealed, they cast glances at one another Does any one see you? Then they turn away Allah has turned away their hearts because they are a people who do not understand.?
127
This is because it is only the Qur?an which holds undeniable truth and authority. It is the ?best hadith? containing no contradictions.
Khuda Hafiz
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peace MM,
I studied the first part of chapter 9 in significant detail for the following article, written quite a while ago
http//mypercept.co.uk/articles/disproved_traditional_salat.htm so I decided to look over what you wrote.Here are my notes in BRIEF on 91-12
6511 - Quran is permanent messenger from that verse - how? I'm not saying it isn't but I dont know why you used that verse.
"What Muhammad (SAW) decides is what Allah (SWT) decides (3336)." - 3336 does not say that, Muhammad is not equal to the word messenger.
"greater HJJ" is not correct, it is the superlative akbar/greatest/peak.
"idolaters" is not correct, although understandable translation, it is mushrikeen, those who associate partners, i.e. polytheists.
it seems you missed out 94-5. I assume since its a commentary you dont quote/comment on all verses.
Your translation of 911 is not right, deen does not mean faith. Also, you do not comment on one of the most perplexing and contradictory understandings found in translations, which I discuss in the above article.I think your commentary is a good idea for people who want to read a traditional translation better corrected by a "quran alone" viewpoint but it is not suitable for those wanting to read an accurate translation, as per AQ. Useful as a "bridging" commentary perhaps.
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I assume from the strength of your BRIEF notes that the URL you supplied is the point of your post.
6511 - Quran is permanent messenger from that verse - how? I'm not saying it isn't but I dont know why you used that verse.
It was Edip Yuksel who represented 6511 with that comment (you can find it in his ?19 Questions for Muslim Scholars?). As a studier of the Qur?an it is best to look also at the implications of verses as well as their basic wording.
6511
?A Messenger who recites to you the clear communications of Allah so that he may bring forth those who believe and do good deeds from darkness into light; and whoever believes in Allah and does good deeds, He will cause him to enter gardens beneath which rivers now, to abide therein forever, Allah has indeed given him a goodly sustenance.?
A studier of the Qur?an knows that the Messenger was sent to deliver a Message. Everything he did was ideally according to the Qur?an (although Muhammad (SAW) was not perfect). The purpose of the Message according to 6511 was to allow the Messenger to bring people from ?darkness into light?, and therefore the Message is the necessary component needed to do that. Thus, even though Muhammad (SAW) is not with us in this day and age, we still have the Message which allowed him to be a Messenger. Therefore the Qur?an is a permanent ?messenger? for those who believe and judge according to it. That is the pith of the ayah (that the Qur?an is all we need). Please see 6157.
Other translations
http//www.islamawakened.com/quran/65/11/default.htm
"What Muhammad (SAW) decides is what Allah (SWT) decides (3336)." - 3336 does not say that, Muhammad is not equal to the word messenger.
Now I never said that Muhammad (SAW) was equal to the word ?Messenger?. If you look at the context of my argument I am referring to Muhammad (SAW) in his role as Messenger (see also notes for 2124 regarding 465). I hope this is not a justification for your final comments. I will add ?as Messenger of religious teaching? in parentheses to address the complaint.
You say ?greater Pilgrimage? is not right
http//www.islamawakened.com/quran/9/3/default.htm
A minority of the translators agree with you but it does not affect the commentary (yours would make sense).
"idolaters" is not correct, although understandable translation, it is mushrikeen, those who associate partners, i.e. polytheists.
What is the difference between an idolater and a polytheist? We know that a polytheist is one who worships more than one god. Is one a polytheist if one believes in more than one god but still does not worship them? In context of this ayah, does that describe these people (polytheists)? What is the difference between an idolater and an idol-worshipper? Is an idolater someone who believe in idols but does not worship them? The context answers these questions (as it will in other cases).
?it seems you missed out 94-5. I assume since its a commentary you dont quote/comment on all verses.?
?
Please read the first line of my post where it says ?relevant ayat?. This also proves that you did not read beyond the first few ayat thus invalidating your assessment (last line).
?Your translation of 911 is not right, deen does not mean faith.?
Deen means system. We know that in Islam those who believe in Allah (SWT) (i.e. have faith) live by His way
?And this is the path of your Lord, right ; indeed We have made the communications clear for a people who mind.?
6126
(and various other ayat).
?Also, you do not comment on one of the most perplexing and contradictory understandings found in translations, which I discuss in the above article.?
The article is the point of your post. I will look at that soon and see if it is relevant (from what I saw it relies upon heavily contextual ayat which is dangerous (see 936 for a reason)). Sura 9 was an example against an enemy that could not be trusted. I do not think it can be used to disprove traditional salaat (e.g. the apparent meaning of 95 is clarified by 96 (it also clarifies the other ayat which you used to attempt prove that the Qur'an is intolerant).
I think your commentary is a good idea for people who want to read a traditional translation better corrected by a "quran alone" viewpoint but it is not suitable for those wanting to read an accurate translation, as per AQ. Useful as a "bridging" commentary perhaps.
I cross-check the translations anyway. Those who read it will be encouraged to check the ayat themselves and that is the point. It will of course be useful as a bridging commentary although Shakir agrees with two other reliable (traditional) translators Pickthal and Y. Ali. I think there are minor discrepancies between traditional and newer translations (after we realise what the Qur?an is saying). Shia like the translation I have used, whereas Sunnis like Y. Ali. I see no reason to use modern translations.
Peace.
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Deen = system,
and u said mohamed was a religious teacher !
i don't believe he was a religious teacher,but he was abolishing religion.
he was more a head of states, as he did wars , he was a general of an army, a politician, but not a religious teacher.
This is how i see it. -
Deen = system,
and u said mohamed was a religious teacher !
i don't believe he was a religious teacher,but he was abolishing religion.
he was more a head of states, as he did wars , he was a general of an army, a politician, but not a religious teacher.
This is how i see it.As I said, they are linked (the social system of Islam is based on faith in Allah (SWT)). Do you deny?
Deen means system. We know that in Islam those who believe in Allah (SWT) (i.e. have faith) live by His way
?And this is the path of your Lord, right ; indeed We have made the communications clear for a people who mind.?
6126
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How do you know that "uphold/maintain the salat" in context of 95 etc. does not mean to allow the Muslims (in the polytheist society) to practice Islam (i.e. accept it as a part of daily life IN THE POLYTHEIST SOCIETY though not obligatory)? Does this not explain why Allah (SWT) instructs us to clear/vacate THEIR path (i.e. their religion)? If you look further at the context within 929-36 you can see that people are being debarred from the path of Allah (SWT) and that the idolaters were attacking Muslims first.
Peace.
P.S. This reminds me that I missed the important point of "jizya"/compensation. Visit the URLs provided in the first post for the most up-to-date versions of these commentaries.
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As I said, they are linked (the social system of Islam is based on faith in Allah (SWT)). Do you deny?
Deen means system. We know that in Islam those who believe in Allah (SWT) (i.e. have faith) live by His way
?And this is the path of your Lord, right ; indeed We have made the communications clear for a people who mind.?
6126
I know, you're right in a way, but what if the meaning of " this is the way of your lord" means the constitution of the quran ? not only the belief in allah, how do we worship god ? he doesn't need us to keep saying his name , but apply the consitution he gave to mankind so we progress.the way of our lord is the way he chose for us to live by, just like saying the messenger mohamed, we follow him by following the quran. so we worship or serve god by living according to the quran. after all, it's a constitution that he gave us and not a religious document. faith is personel, but islam is general. and they're both the way of our lord, but still, islam is more general, it applys to those who don't have faith too .
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peace MM,
If you change your statement to "What Muhammad (SAW) decides is what Allah (SWT) decides (3336), as Messenger of religious teaching? it will still be incorrect at worst, and misleading at best.
Muhammad is an imperfect human being, and refers to the person in the human-sphere. Whatever Muhammad decides may or may not be what Allah decides.
Messenger is a role-centric term and is only possible with a message, and refers to the person in the divine role-sphere. Whatever the messenger decides is what Allah decides.
See the difference?
It is irrelevant what translators say if it is clear in the Arabic as a superlative akbar.
The difference between idolater and polytheist can be seen using a dictionary.
This also proves that you did not read beyond the first few ayah thus invalidating your assessment (last line).
I consider 94-5 important. You did not, hence no commentary. What you consider relevant is of course subjective. It does not invalidate my assessment however, taking a snapshot just means it is less likely my assessment is correct, it does not invalidate it.
(it also clarifies the other ayat which you used to attempt prove that the Qur'an is intolerant).
I'd be interested to see where I attempted to prove AQ intolerant.
(the social system of Islam is based on faith in Allah (SWT)). Do you deny?
Can you cite an evidence for such a view? Chapter 9 itself clearly shows those mushrikeen who did not violate the treaty happily living amongst mumineen. Are they part of the social system or not?
...to allow the Muslims (in the polytheist society) to practice Islam...
This makes no sense to me. Please clarify.
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If you change your statement to "What Muhammad (SAW) decides is what Allah (SWT) decides (3336), as Messenger of religious teaching? it will still be incorrect at worst, and misleading at best.
Muhammad is an imperfect human being, and refers to the person in the human-sphere. Whatever Muhammad decides may or may not be what Allah decides.
Messenger is a role-centric term and is only possible with a message, and refers to the person in the divine role-sphere. Whatever the messenger decides is what Allah decides.
See the difference?
My amendment only confirms what you just said. If it does not then you will need to explain why it does not.
The difference between idolater and polytheist can be seen using a dictionary.
Do you have an English dictionary that is more reliable in its purpose than the Shakir translation is in its purpose? What is the precise difference between the two (in English)?
Wikipedia
?Idolatry is usually defined as worship of any cult image, idea, or object, as opposed to the worship of a monotheistic God. It is considered a major sin in the Abrahamic religions whereas in religions where such activity is not considered a sin.?
?Polytheism is the belief in and/or worship of multiple deities, called gods and/or goddesses. These are usually assembled into a pantheon, along with their own mythologies and rituals.?
So I suppose you can be a mono-idolater, but this is still taking a god besides God and committing the same sin as polytheists. For what it is worth to a believer of the Qur?an, idolaters are (in some cases) mono-polytheists.
I consider 94-5 important. You did not, hence no commentary. What you consider relevant is of course subjective. It does not invalidate my assessment however, taking a snapshot just means it is less likely my assessment is correct, it does not invalidate it.
How is 94-5 relevant to the Qur?an-alone perspective (unless you are arguing with other Qur?an-aloners)? Did I not say ?relevant to the argument? (i.e. clearly meaning between Qur?an-alone as a whole and Sunni/Shia etc. as a whole (since I said ?the argument?))?
I'd be interested to see where I attempted to prove AQ intolerant.
It is necessary for you to do so regarding 95, 929 etc. in order to justify your concept of salaat. Hence my final question. Those who do not persecute Muslims ON ACCOUNT OF RELIGION (608 etc.) nor compel them in any way (2256 etc.) are not the enemies of Islam. Thus a non-Muslim society is expected to allow Muslim residing there to practice their religion (i.e. ?uphold salaat? as a part of their community). If that is twisting it, then no matter how you define "salaat" there is still apparently some compulsion in those ayat. It was clearly restricted to those times as per 913 and 936.
Can you cite an evidence for such a view? Chapter 9 itself clearly shows those mushrikeen who did not violate the treaty happily living amongst mumineen. Are they part of the social system or not?
?This Book, there is no doubt in it, is a GUIDE to those who guard (against evil). Those who BELIVE IN THE UNSEEN and keep up prayer and spend out of what We have given them.?
Qur?an 22-3
Tolerance is also a part of the social system, so of course non-Muslims are.
Peace.
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peace MM,
94-5 is relevant to me because it is part of one of the most perplexing and contradictory positions of the Traditional translations/understandings, as discussed in the article.
It is necessary for you to do so regarding 95, 929 etc. in order to justify your concept of salaat. Hence my final question. Those who do not persecute Muslims ON ACCOUNT OF RELIGION (608 etc.) nor compel them in any way (2256 etc.) are not the enemies of Islam. Thus a non-Muslim society is expected to allow Muslim residing there to practice their religion (i.e. ?uphold salaat? as a part of their community). If that is twisting it, then no matter how you define "salaat" there is still apparently some compulsion in those ayat. It was clearly restricted to those times as per 913 and 936.
Either you have misunderstood what I wrote in my article or I am misunderstanding you above, as I do not see where you are getting my view from. When it says "if they repent and uphold the salat" it doesn't change addressee midway. No-one I have read has said this, and it is impossible in the Arabic AFAIK. You are right when you say "...then no matter how you define "salaat" there is still apparently some compulsion in those ayat." Exactly, and this is a great point to ponder upon. This is discussed in detail in the article.
Tolerance is also a part of the social system, so of course non-Muslims are.
I agree.
