This blog continues the series of studies looking at references to the Garden(s) of Paradise, as depicted in the Qur’an. Our last blog on this matter was on September 9.
The next relevant passage is from Surah 47:4-8 (Yusuf Ali):
4 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 Allah’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 Allah,- He will never let their deeds be lost.
5 Soon will He guide them and improve their condition,
6 And admit them to the Garden which He has announced for them.
7 O ye who believe! If ye will aid (the cause of) Allah, He will aid you, and plant your feet firmly.
8 But those who reject (Allah),- for them is destruction, and (Allah) will render their deeds astray (from their mark).
One of the most popular commentaries on the Qur’an is the Tafsir of the Two Jalals (Tafsir al-Jalalayn). “Two Jalals” refers to the fact that it was initiated by Jalal ad-Din al-Mahalli (1459) and completed by his student Jalal ad-Din as-Suyuti (1505). This commentary understands this passage as follows:
So when you encounter [in battle] those who disbelieve, then [attack them with] a striking of the necks (fa-darba’l-riqābi is a verbal noun in place of the [full] verbal construction, that is to say, fa’dribū riqābahum, ‘then strike their necks’), in other words, slay them — reference is made to the ‘striking of the necks’ because the predominant cause of being slayed is to be struck in the neck. Then, when you have made thoroughly decimated them, bind, spare them, take them captive and bind firmly, the bonds (al-wathāq is what is used to bind [yūthaqu] a captive). Thereafter either [set them free] by grace (mannan is a verbal noun in place of the [full] verbal construction), that is to say, either show them grace by setting them free unconditionally; or by ransom, ransoming them with payment or with Muslim captives, until the war, that is to say, its participants, lay down its burdens, its heavy loads of weaponry and other things, so that either the disbelievers surrender or enter into a treaty. This [last clause] constitutes the ‘purpose’ of [enjoining the Muslims to] slaying and taking captive. So [shall it be] (dhālika is the predicate of an implied subject, [such as] al-amr, ‘the ordinance’, in other words, ‘the ordinance [of God] regarding them is as mentioned’). And had God willed, He could have [Himself] taken vengeance on them, without any fighting, but, He has commanded you to [do] it, that He may test some of you by means of others, from among them, by way of battle, so that the slain among you will end up in Paradise, while those [slain] among them [will end up] in the Fire. And those who are slain (qutilū: a variant reading has qātalū, ‘those who fight’) — this verse was revealed on the day of [the battle of] Uhud, after the dead and the wounded had become numerous among the Muslims — in the way of God, He will not let their works go to waste, He will [not] render [them] void.
According to this understanding Surah 47:4-8 is a passage concerned with jihad, holy war. It is to be noted that the words “in fight” are in parentheses. That is, they are not part of the Arabic text. Some translators, like Yusuf Ali, add such parentheses:
Khan: “when you meet (in fight Jihad in Allah’s Cause)….”
Rashad: “If you encounter (in war)…”
Many translators, however, don’t indicate this and instead simply add such a qualification AS IF it was part of the original text:
Maulana: “So when you meet in battle…”
Pickthal: “Now when ye meet in battle…”
Sarwar: “If you encounter the disbelievers in a battle…”
Shakir: “So when you meet in battle…”
Sherali: “And when you meet in regular battle…”
There are two main explanations for this addition of the words “in battle”:
- Because such translators are persuaded by Islamic commentators that this is indeed the intended meaning; OR
- By way of softening the otherwise totally merciless attitude otherwise expressed. If the words “in battle” are excluded then the verse warrants Muslims killing infidels, non-Muslims, whenever they meet them.
According to Maududi, at the time this surah “was sent down” Muhammad and his followers (“the Muslims”) were being persecuted and oppressed in Mecca and throughout Arabia. In this context Muslims emigrated to Medina. However, as Maududi would have it, the disbelieving Quraish were intent on exterminating all the Muslims who had settled in Medina. This left Muhammad and his followers – less than 1,000 poorly armed Muslims, according to Maududi – with no alternative but to wage war, even if it might cost them their lives. It needed to be resolved whether Islam or “the creed of ignorance” would prevail in Arabia.
[See http://www.islamicity.com/mosque/quran/maududi/mau47.html]
As one friend pointed out, when most commentators approach the Qur’an they do so with a worldview and a presumed audience. Maududi was writing for the 20th century and his interpretation is a species of Islamic apologetic which seeks to rationalize Muhammad’s acts of violence as justifiable self-defence. Indeed, there are many Muslims who adhere to the concept of fitna, namely the belief that the very refusal of non-Muslims to accept Islam amounts to persecution of Muslims.
For example, the Wikipedia article on “fitna” observes:
The first verse of the Quran which mentions Fitna was revealed in the Nakhla Raid, when Muslims captured some polytheists in the forbidden month and forced to kill them because of disrespectful behavior, it states: (QS. 8:39) “And fight them until persecution (fitna) is no more, and religion is all for Allah. But if they cease, then lo! Allah is Seer of what they do.
Consequently, as this verse shows the very infidelity of non-believers is deemed to constitute ‘persecution’ of Muslims and warrants putting them to death.
The New Testament is very clear that Christians are not engaged in holy war against any persons. So Paul stresses:
For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places (Ephesians 6:12).
As indicated above, in Surah 47:4-8, ‘war’ does not necessarily presuppose military conflict but may simply indicate that until all infidels are dealt with Muslims are effectively in a state of war. Whatever, this surah promises paradise to all Muslims who die while waging war against infidels. No doubt many Muslims would be horrified at such an interpretation, but the fact remains that as the text stands it is open for modern-day suicide bombers to construe it as warrant for giving up their own lives in the killing of non-combatants, including women and children, simply because such persons are infidels and because by killing them they will therefore inherit the promise he gives of certain admittance to paradise for all Muslims who are slain in his Way, that is, for his cause.
Posted October 18, 2011
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