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In The name of Allah,The Most Merciful,The Most gracious

Kill Them Wherever You Find Them.. (2:191)

Assalam Alaykum Brother and Sisters,

This is the most popular Verse From Quran,Islam Haters use to lie and pout Fake Blame on Holy Quran and on Muslims.

I Bet in today time,A Unbeliever dont know about his own holy book but surely they knew this verse.

According to Islam Haters :

Allah swt(some says Muhammad s.a.w) commanded Muslims to Kill all the Unbelievers.

When I heard this first time in my life,the only question came in my mind was….Why ? Why Allah will command Muslims to Kill Non-Muslims.My Heart said NO ITS NOT POSSIBLE….MY LORD CAN NEVER DO THIS…When I Searched for the truth,I found the truth too…in my last vacation i spent time with bible too…. InshahAllah I will show you both differences…!

The Big and most Important Question is Why ? Why this verse says Kill them ?

Well,There are two reasons

1) Islam Haters remove all the commands and ignore the reasons of this command.

2) They are using wrong translation and Intentionally use Hard Words.Here Lesley Hazelton explains how to read Quran.

before explaining Verse I would like to ask Islam Haters to explain:

Why Non-Muslims killed thousands in Afganistan, Iraq and Palestine ? because they according to them Alqaeda did 9-11,so in responce they attacked in Afganistan, they did in DEFENCE “Self Defence” But when it comes to Islam Self defence they simply turn their back!!! Even here we can find reasons ! but Intentionally they never explains reason.

The Most Easy way for a muslim is to use full the full verse.Its starts from 190 to 194 :

A classic and popular example of what Muslim scholars, like Dr. Jamal Badawi, call a ‘cut and paste’ approach. Everything becomes so much easier for the Anti-Islamists when they remove the context. The solution for the Muslim is to simply replace the verse in its context:

2:190-194 Fight in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors. And kill them wherever ye catch them, and turn them out from where they have turned you out; for persecution 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, kill them. Such is the reward of those who reject faith. But if they cease, God is Oft-Forgiving, Most Merciful. 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 practice oppression. 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 (the punishment of) God, and know that God is with those who restrain themselves.

How many times do we see the above verse repeating the message to make it clear? These verse were revealed at a time when Muslims of Madinah were under constant attack from the Makkans.

An example would be when the Makkans conducted the public crucifixion of the companion of the Prophet Muhammad (peace be upon him), Khubaib bin Adi. These would be classified as ‘terrorist activities’ according to the modern usage of the term. So what does this verse say in this context? “Fight in the cause of God those who fight you”, “unless they (first) fight you there” – the context of this verse applies to those who initiate the attack against Muslims. And even after they attack, the verse makes it clear: “But if they cease, God is Oft-Forgiving, Most Merciful.” And it also makes clear the purpose for what Muslims fight: “fight them on until there is no more tumult or oppression, and there prevail justice and faith in God”. It is the duty of Muslims to defend humanity from oppression and persecution and to establish justice. Muslims believe that God has placed us here on earth as his deputy or viceroy, and thus, it is our duty to enjoin the good and forbid the evil, to establish peace and justice in the land. Dr. Maher Hathout writes the following on verses 2:190-194:

These verses were applicable to a particular situation or if, hypothetically, the same situation was to be repeated… Historically, fighting back against the aggressors was prohibited during the thirteen years of the Meccan period. After the migration to Medina and the establishment of the Islamic state, Muslims were concerned with how to defend themselves against aggression from their enemies. The aforementioned verses were revealed to enable them to protect the newly formed state by fighting in self-defence against those who fought them. However, the Qur’an clearly prohibits aggression. The verses explain that fighting is only for self-defence. Thus, a Muslim cannot commit aggression and kill innocent men, women, children, the sick, the elderly, monks, priests, or those who do not wish to fight. A Muslim is also mandated not to destroy plant life of livestock. (Hathout, Jihad vs. Terrorism; US Multimedia Vera International, 2002, p.49, emphasis added)

The historical context is something that must always be considered where developing an understanding of Qur’anic verses. Without knowing the circumstances behind the revelation, one cannot apply the verse as accurately. Shaykh Salman Al-Oadah writes about the general principles in Jihad:

Jihad can never be fought for worldly gain, for conquest, or even for revenge. Muslims must only fight to protect the lives, property, and freedoms of people, especially their freedom to worship Allah when that freedom is forcibly attacked. They are never allowed to attack innocent people, even when they are themselves attacked by the countrymen of those innocents. Any people that go against this established principle of Islamic Law and murder civilians are fighting against Islam and everything that it stands for. It is ludicrous for them to call this fighting a jihâd, a word that means striving in the cause of Islam. They are in fact murderers in the light of Islamic Law and should be treated as such. (SOURCE, emphasis added)

There are strict and detailed laws in Islam, which Muslims must follow carefully. A military Jihad must be performed under these regulations. Abdullah Yusuf Ali writes about verse 2:190:

War is only permissible in self-defence, and under well-defined limits. When undertaken, it must be pushed with vigour, but not relentlessly, but only to restore peace and freedom for the worship of God. In any case strict limits must not be transgressed: women, children, old and infirm men should not be molested, nor trees and crops cut down, nor peace withheld when the enemy comes to terms. (Yusuf Ali, The Holy Qur’an, Text, Translation and Commentary )

He then re-iterates the general principles behind Jihad in his commentary on verse 2:191:

In general, it may be said that Islam is the religion of peace, goodwill, mutual understanding, and good faith. But it will not acquiesce in wrong-doing, and its men will hold their lives cheap in defence of honour, justice, and the religion which they hold sacred. Their ideal is that of heroic virtue combined with unselfish gentleness and tenderness, such as is exemplified in the life of the Apostle. They believe in courage, obedience, discipline, duty, and a constant striving by all the means in their power, physical, moral, intellectual, and spiritual, for the establishment of truth and righteousness. (Yusuf Ali, The Holy Qur’an, Text, Translation and Commentary )

This is the true focus behind Jihad, and Muslims must never lose this focus. Jihad is solely for the purpose of aiding humanity and bringing justice and freedom to the oppressed. Therefore, all actions must be in-line with this focus and the strict regulations governing Jihad. The focus is to defend, not destroy. One who focuses on the betterment and aid of humanity will realize that destruction will never achieve this. Abdul Majid Daryabadi writes extensively on verse 2:190:

2:190 “And fight in the way of Allah those who fight you” – Violating the truce they themselves had signed. The Muslims, after having borne untold persecution with almost superhuman fortitude for years and years at the hands of the pagans of Makkah, are now for the first time enjoined to take to reprisals. ‘For a full thirteen years the Muslims were subjected to relentless persecution in Mecca. The Prophet and his followers fled for life to Medina, but the enemy would not leave them alone in their refuge. They came to attack them within a year, and the first three battles were fought in the very locality which will whether the Prophet was an assailant or defendant’ (Headley, The Original Church of Jesus Christ and Islam, p. 155). The Makkans had signed a truce and were the first to break it. The words ‘fight with those who fight you’ clearly show, firstly, that the Muslims were not the aggressors, and secondly, that those of the enemy who were not actual combatants – children, women, monks, hermits, the aged and the infirm, the maimed, and the like – had nothing at all to fear from the Muslim soldiery. It was in light of this express Divine injunction that the great Abu Bakr, the first Caliph, charged his troops into Syria, ‘not to mutilate the dead, nor to slay old men, women, and children, nor to cut down fruit-trees, nor to kill cattle unless they were needed for food; and these humane precepts served like a code of laws of war during the career of Mohammadan conquest.’ (Bosworth Smith, Mohammed and Mohammedanism, p. 185). Has not Islam thus, in prescribing war against those who break God’s law, who challenge His righteous authority, and who fill the world with violence and injustice, made every concession short of the impossible? Has any code of military ethics been so chivalrous, so humane and so tender towards the enemy? ‘The moral tone adopted by the Caliph Abu Bakr, in his instructions to the Syrian army, was’, says a modern Christian historian, ‘so unlike the principles of the Roman government, that it must have commanded profound attention from a subject people. Such a proclamation announced to Jews and Christians’ sentiments of justice and principles of toleration which neither Roman emperors nor orthodox bishops had ever adopted as the rule of their conduct’ (Finlay, Greece Under the Romans, pp. 367-368). (Daryabadi, The Glorious Qur’an, emphasis added)

Muhammad Asad explains verse 2:190 in the following manner:

This and the following verses lay down unequivocally that only self-defence (in the widest sense of the word) makes war permissible for Muslims. Most of the commentators agree in that the expression la ta’tadu signifies, in this context, “do not commit aggression”; while by al-mu’tadin “those who commit aggression” are meant. The defensive character of a fight “in God’s cause” – that is, in the cause of the ethical principles ordained by God – is, moreover, self-evident in the reference to “those who wage war against you”, and has been still further clarified in 22: 39 – “permission [to fight] is given to those against whom war is being wrongfully waged” – which, according to all available Traditions, constitutes the earliest (and therefore fundamental) Quranic reference to the question of jihad, or holy war (see Tabari and Ibn Kathir in their commentaries on 22: 39). That this early, fundamental principle of self-defence as the only possible justification of war has been maintained throughout the Quran is evident from 60: 8, as well as from the concluding sentence of 4: 91, both of which belong to a later period than the above verse. (Asad, The Message of the Qur’an, emphasis added)

And on verse 2:191, he states the following:

In view of the preceding ordinance, the injunction “slay them wherever you may come upon them” is valid only within the context of hostilities already in progress (Razi), on the understanding that “those who wage war against you” are the aggressors or oppressors (a war of liberation being a war “in God’s cause”). The translation, in this context, of fitnah as “oppression” is justified by the application of this term to any affliction which may cause man to go astray and to lose his faith in spiritual values (cf. Lisan al-Arab). (Asad, The Message of the Qur’an, emphasis added)

This extensive commentary on this verse should sufficiently address all confusion and misconceptions that resulted from misquoting this verse.

By King-SlaveofAllah

 

 

Click below to Read More:

Rulings and Kinds of Jihad ? 

What Is Jihad ?? Holy War ?? 

Is Suicide Bombing Too Jihad ?? 

Fatwa Against Terrorism

Quran Book of Peace or WAR??

Muslims ARE terrorist ?

Muslims Fundamentalism and Terrorism :: remove Misconception

Islamic Extremism

Islam Promotes VIOLENCE :: Quran Surah Ta’ubah

Hidden Truths :: Must Read

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In The name of Allah,The Most Merciful,The Most gracious

Exposing Fake Myth : Muslims cannot be friend with Infidels

Question: Can Muslims be friends with non-Muslim ” … NO !! Quran 5:51 O believers take not the Jews or Christians for friends. They are but one anothers friends . If any one of you taketh them… for friends, then surely he is one of them! Allah will not guide the evil doers

The correct translation of the verse in Surat Al-Ma’idah is:

[O you who believe! Do not take Jews and Christians as your patrons. They are patrons of their own people. He among you who will turn to them for patronage is one of them. Verily Allah guides not a people unjust.] (Al-Ma’dah 5: 51)

Now,Let me explain the Issue…!

You must know that Islam urges all Muslims to deal kindly and justly with all people. Muslims should have good relations with all people. At school, at work, in your neighborhood, etc., you should be kind and courteous to everyone.

Muslims are allowed to have non-Muslims as friends as long as they keep their own faith and commitment to Islam pure and strong.

Allah has clearly forbidden Muslims from fighting those who fight not their faith or drive them out from their homes.

Referring to this,

[Allah forbids you not with regard to those who fight you not for your faith, nor drive you out of your homes, from dealing kindly and justly with them. For Allah loves those who are just. Allah only forbids you with regard to those who fight you for your faith, and drive you out of your homes and support others in driving you out, from turning to them for protection (or taking them as wali). Those who seek their protection they are indeed wrong- doers.] (Al-Mumtahinah 60: 8-9)

The Qur’an does not say that non-Muslims cannot be Muslims’ friends, nor does it forbid Muslims to be friendly to non-Muslims. There are many non-Muslims who are good friends of Muslim individuals and the Muslim community. There are also many good Muslims who truly and sincerely observe their faith and are very friendly to many non-Muslims at the same time.

Islam teaches us that we should be friendly to all people. Islam teaches us that we should deal even with our enemies with justice and fairness. Allah says in the Qur’an in the beginning of the same Surat Al-Ma’dah:

[O you who believe! Stand out firmly for Allah as witnesses to fair dealings and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just, that is next to piety. Fear Allah, indeed Allah is well-acquainted with all that you do.] (Al-Ma’dah 5 :8)

In another place in the Qur’an, Allah Almighty says:

[Allah forbids you not with regard to those who fight you not for your faith, nor drive you out of your homes, from dealing kindly and justly with them. For Allah loves those who are just. Allah only forbids you with regard to those who fight you for your faith, and drive you out of your homes and support others in driving you out, from turning to them for protection (or taking them as wali). Those who seek their protection they are indeed wrong- doers.] (Al-Mumtahinah 60: 8-9)

Allah Almighty has described Prophet Muhammad (peace and blessings be upon him) as “a mercy” to the worlds. He was a sign of Allah’s Mercy to all, Muslims as well as non-Muslims. In his kindness and fair treatment he did not make any difference between the believers and non-believers. He was kind to the pagans of Makkah and fought them only when they fought him. He made treaties with the Jews of Madinah and honored the treaties until they broke them.

He (peace and blessings be upon him) is reported to have received the Christians of Najran with kindness in his Masjid in Madinah. They argued with him about Islam, but he returned them with honor and respect. There are many examples from his life that show that he was the friendliest person to all people.

In the verse you quoted, the word “Awliya” is used. It is a plural and its singular is “wali”. The correct translation of the word “”wali”” is not “friend” but it is someone who is very close and intimate. It is also used to mean “guardian, protector, patron, lord and master”.

In the Qur’an this word is used for God, such as

[Allah is the Protector (or Lord and Master) of those who believe. He takes them out from the depths of darkness to light…] (Al- Baqarah 2: 257)

There are many other references in the Qur’an that give this meaning. The same word is also sometimes used in the Qur’an for human beings, such as

[And whosoever is killed unjustly, We have granted his next kin “wali” the authority (to seek judgement or punishment in this case)…] (Al-‘Isra’ 17 :33)

The correct translation of the verse in Surat Al-Ma’idah is:

[O you who believe! Do not take Jews and Christians as your patrons. They are patrons of their own people. He among you who will turn to them for patronage is one of them. Verily Allah guides not a people unjust.] (Al-Ma’dah 5: 51)

It is obvious that Jews patronize the Jews and Christians patronize the Christians, so why not Muslims patronize Muslims and support their own people. This verse is not telling us to be against Jews or Christians, but it is telling us that we should take care of our own people and we must support each other.

O Islam Haters!! PLS STOP YOUR LIES…HERE !

In his Tafsir, (Qur’an exegesis) Imam Ibn Kathir has mentioned that some scholars say that this verse (i.e. the one you referred to) was revealed after the Battle of Uhud when Muslims had a set back. At that time, a Muslim from Madinah said…, “I am going to live with Jews so I shall be safe in case another attack comes on Madinah.” And another person said, “I am going to live with Christians so I shall be safe in case another attack comes on Madinah.” So Allah revealed this verse reminding the believers that they should not seek the protection from others, but should protect each other. (See Ibn Kathir, Al-Tafsir, vol. 2, p. 68)

Muslims are allowed to have non-Muslims as friends as long as they keep their own faith and commitment to Islam pure and strong. You are correct in pointing out that a Muslim man is also allowed to marry a Jewish or Christian woman. It is obvious that one marries someone for love and friendship.

If friendship between Muslims and Jews or Christians was forbidden, then why would Islam allow a Muslim man to marry a Jew or Christian woman? It is the duty of Muslims to patronize Muslims.

They should not patronize any one who is against their faith or who fights their faith, even if they were their fathers and brothers. Allah says:

[O you who believe! Take not for protectors (awliya’) your fathers and your brothers if they love unbelief above faith. If any of you do so, they are indeed wrong-doers.] (Al-Tawbah 9: 23)

In a similar way, the Qur’an also tells Muslims that they should never patronize the non-Muslims against other Muslims. However, if some Muslims do wrong to some non-Muslims, it is Muslims’ duty to help the non-Muslims and save them from oppression. The Prophet (peace and blessings be upon him) said that he himself will defend a Dhimmi living among Muslims to whom injustice is done by Muslims. But Islam also teaches that Muslims should not seek the patronage of non-Muslims against other Muslims. They should try to solve their problems among themselves. Allah Almighty says,

[Let not the Believers take the unbelievers as their patrons over against the Believers…] (Aal-‘Imran 3: 28)

He Almighty also says:

[O you who believe! Take not for patrons unbelievers rather than Believers. Do you wish to offer Allah an open proof against yourselves?] (An-Nisaa’ 4:144)

At Last I will write the verse again which Allows to be friends with non-muslims….

[Allah forbids you not with regard to those who fight you not for your faith, nor drive you out of your homes, from dealing kindly and justly with them. For Allah loves those who are just. Allah only forbids you with regard to those who fight you for your faith, and drive you out of your homes and support others in driving you out, from turning to them for protection (or taking them as wali). Those who seek their protection they are indeed wrong- doers.] (Al-Mumtahinah 60: 8-9)

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