On Qur'an 2:193, Tafsir Al-Qurtubi

Godistruth1 said:

Prince of peace says:
"Do not suppose that I(Jesus) have come to bring peace to the earth. I did not come to bring peace, but a sword.
Matthew 10:34

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The sword which divides the spirit of men, separating the sheep from the wolves. We see this verse in action today when we see how people oppose Christ and His people. The Christians on the other hand are armed with the sword of truth.


Hebrews 4:12 King James Version (KJV)
12 For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

These is a spiritual warfare that is being addressed.

Godistruth1 said:

Jesus also said
But those enemies of mine who did not want me to be king over them--bring them here and kill them in front of me.'
Luke 19:27

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Its a parable about how Jesus will deal with the wicked on the Day of Judgment. It has nothing to do with a command from Christ to murder unbelievers. Muslims are refuted all the time about this passage but do any of you actually learn from being constantly refuted? Read the parable for yourself and know your Imams are complete liars.


Luke 19:11-27 Modern English Version (MEV)
The Parable of the Ten Pounds and said to them, ‘Trade until I come.’

14 “But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’

15 “When he returned, having received the kingdom, he summoned these servants, to whom he had entrusted the money, that he might know what everyone gained by trading.

16 “The first came, saying, ‘Master, your pound has made ten pounds more.’

17 “He said to him, ‘Well done, good servant! Because you have been faithful in very little, take authority over ten cities.’

18 “The second came, saying, ‘Master, your pound has made five pounds more.’

19 “He said in like manner to him, ‘You, take authority over five cities.’

20 “Then another came, saying, ‘Master, look, here is your pound, which I have kept put away in a napkin. 21 For I feared you, because you are an exacting man. You collect what you did not deposit, and reap what you did not sow.’

22 “He said to him, ‘Out of your own mouth will I judge you, you wicked servant. You knew that I was an exacting man, collecting what I did not deposit and reaping what I did not sow. 23 Why then did you not deposit my money in the bank, so that at my coming I might have collected it with interest?’

24 “Then he said to those who stood by, ‘Take the pound from him and give it to him who has ten pounds.’

25 “They said to him, ‘Master, he has ten pounds.’

26 “ ‘I tell you that to everyone who has will be given. But from him who has not, even what he has will be taken away from him. 27 But as for those enemies of mine, who would not let me reign over them, bring them here and slay them before me.’ ”

dzheremi said:

Sorry to butt in here, but fitna does not mean disbelief. Disbelief is kufr, from the root K-F-R meaning something like "cover". It is used once with this meaning in the Qur'an itself, in Surat al Hadid (57:20), where it talks about el kuffāra 'the tillers', not the disbelievers ("...like the example of the rain whose [resulting] plant growth pleases the tillers").

Fitna has many different meanings, and it is often translated as strife, temptation, trial, dissent, persecution, etc. This is why the first Islamic civil wars (7th-9th centuries AD) are referred to as fitna, as they were major disruptions and revolts within the caliphates of those times (the Rashidun, the Umayyads, and the Abbasids) .

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Part of being a muslim is worshiping scholars as the gods. When a well known scholar speaks, muslims must listen or be killed. So lets look at the most scholarly English translation of the Qur'an, the Muhsin Khan, which no muslims is allowed to disagree with.


Noble Qur'an 2:193, Madinah Period

"And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and (all and every kind of) worship is for Allah (Alone).* But if they cease, let there be no transgression except against Az-Zalimun (the polytheists, and wrong-doers, etc.)"

"disbelief" The word is associated with the mischief of unbelievers. Tafsir Al-Qurtubi also says this and no muslims is allowed to disagree with Tafsir Al-Qurtubi without being killed and here's the proof:


Islamic Jurisprudence:

Reliance of the Traveller,

APOSTASY IN ISLAM
o8.1 "When a person who has reached the age of puberty and is sane voluntarily apostatizes from Islam, he deserves to be killed."
o8.2 "In such case, it is obligatory for the caliph (A: or his representative) to ask him to repent to Islam. If he does, it is accepted from him, but if he refuses, he is immediately killed."
08.4 "There is no indemnity for killing an apostate (O: or any expiation, since it is killing someone who deserves to die).
Then there are things attributed to the actions of an apostate:
08.7 (7), "to deny any verse of the Koran or anything which by scholarly consensus (def: b7) belongs to it, or to add a verse that does not belong to it;"

As you can see, "08.7 (7), "to deny any verse of the Koran or anything which by scholarly consensus (def: b7) belongs to it, or to add a verse that does not belong to it;"

This means what Tafsir said of the verse is not to be challenged by any muslim or the punishment is death.

Now lets look at various words used from other translations which will help us under the word.

The word "Fitna" is used to describe the crime committed against the muslims. But this word translates into other words in English. Lets have a recap of the translations cited so the reader can better understand what "Fitna" means.

Muhsin Khan: Fitnah
Mawdudi: mischief
Saheeh International: fitnah
Bewley: fitna
Yusuf Ali: Tumult or oppression
Pickthall: persecution
Dr.Salafi: Fitnah
Daryabadi: mischief
Sarwar: disbelief
Arberry: persecution
Shakir: persecution
Malik: disorder
Mufti Usmani: Fitnah
Asad: oppression

So "Fitnah" can mean mischief, tumult or oppression, persecution, disbelief, and disorder. Now when you read the Tafsir scholars interpret the verse (ayat) you get a clear picture that Fitnah is disbelief and that, to any muslim, is mischief, oppression and persecution. This is why muslims are so easily offended at anything that does not conform to their Islamic views. This is why they seek to change our culture and turn it into the Islamic culture they sought to escape from (or supposedly so). Fitnah (unbelief) is the worse crime in Islam. This verse is about the mass extermination of over 5-billion non-muslims in the world!

Qur'an 2:191-192 tafisr

Tafsir Al-Qurtubi,

"Kill them wherever you come across them
This is evidence for killing captives, and that topic will be explained in Surat al-Anfah, Allah willing.

....But if they cease,
If they stop fighting you because they believe and become Muslims, then Allah will forgive them all that they did before and show mercy to all of them by pardoning them."

Tafsir Al-Jalalayn (Aisha Bewley translation):

Verse 192: "But if they cease disbelieving and become Muslim, Allah is Ever-Forgiving towards them, Most Merciful towards them."
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Qur'an 2:193 tafsir,


Tafsir Ibn Kathir,

"{Fitnah} meaning, disbelief and worshipping of others with Allah. {and (all and every kind of) worship is for Allah (Alone).} It refers to the fact that the Religion of Allah (Islam) must be prevalent over other religions. {But if they cease,} meaning, you are stop fighting them the moment they stop fighting the believers, and thereto Islam they turned; for whoever fights them after that, he is then a transgressor; and that there should be no transgression except against the polytheists and wrongdoers. Narrated Nafi' that Ibn 'Umar said that two men there came to him during the dispute of Ibn Az-Zubayr and said: "People are fighting each others. What keeps you from taking part in the fighting despite your being Ibn 'Umar and the Companion of the Prophet (PBUH)?" He said: "What keeps me as such is that Allah prohibited the killing of a Muslim." They said: "Has not Allah said: {And fight them until there is no more Fitnah}?" Ibn 'Umar said: "We fought until there were no more Fitnah and all the religion (worship) was for Allah and you want to fight till the Fitnah befalls and not to let the religion be for Allah."

Tafsir Al-Qurtubi,

"Fight them until there is no more fitna and the deen belongs to Allah alone.
This is a command to fight every idolater in every place according to those who say that it abrogates the previous ayats. According to those who say that it does not abrogate other ayats, it means: fight those about whom Allah says, "if they fight you". The former is the more likely meaning. It is an unqualified command to fight without any precondition of hostilities being initiated by the unbelievers. The evidence for that is in the words of Allah, "and the din belongs to Allah alone." The Prophet said, " I was commanded to fight people until they say, 'There is no god but Allah.' The ayat and hadith both indicate that the reason for fighting is disbelief because Allah says, "until there is no more fitna," meaning disbelief in this case. So the goal is to abolish disbelief and that is clear.
Ibn 'Abbas, Qatada, ar-Rabi', as-Suddi and others said that fitna here means shirk and the subsequent injury to the believers caused by it. The root of fitna is testing and trial, derived from the term for testing silver when it is put in the fire to separate the impurities from the pure metal.

If they cease, there should be no enmity towards any but wrongdoers.
If they stop and become Muslim or submit by paying jizya in the case of the people of the Book. Otherwise they should be fought and they are wrongdoers and only transgress against themselves. What is done to the wrongdoers is called enmity since it is the repayment of enmity. Wrongdoing and injustice involve enmity and repayment of enmity is also called enmity. The wrongdoers are either those who initiate fighting or those who remain entrenched in disbelief and fitna."

Tafsir Al-Jalalayn (Aisha Bewley translation):

"Fight them until there is no more fitna (shirk) in existence and the din (worship) belongs to Allah alone and none but Him is worshipped. If they cease committing shirk there should be no enmity by killing or in any other way towards any but wrongdoers. If someone is not a wrongdoer, there must be no aggression against him."
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Hadith,

Sahih Al-Bukhari, Vol.1, Book 2, Chapter 26, Hadith No. 36,

"(26) CHAPTER. Al-Jihad (holy fighting in Allah's Cause) is part of the faith.
36.Narrated Abu Hurairah: The Prophet said, "Allah assigns for a person who participates in (holy battles) in Allah's Cause and nothing causes him to do so except belief in Allah and in His Messengers, that he will be recompensed by Allah either with a reward, or booty (if he survives) or will be admitted to Paradise (if he is killed in battle as a martyr)" The Prophet added: "Had I not found it difficult for my followers, then I would not remain behind any Sariya (an army-unit) going for Jihad and I would have loved to be martyred in Allah's Cause and then made alive, and then martyred and then made alive, and then again martyred in His Cause."

Comment: "Al-Jihad (Holy Fighting) in Allah's Cause (with full force of numbers and weaponry) is given the utmost importance in Islam and is one of it's pillars (on which it stands). By Jihad Islam is established, Allah's Word is made superior. (His Word - La ilaha illallah - none has a right to be worshipped but Allah), and His Religion Islam is propagated. By abandoning Jihad (may Allah protect us from that) Islam is destroyed and the Muslims fall into an inferior position; their honor is lost, their lands are stolen, their rule and authority vanishes. Jihad is an obligatory duty in Islam on every Muslim, and he who tries escape from his duty, or does not in his innermost heart wish to fulfil this duty, dies with one of the qualities of a hypocrite."

Sunan An-Nasa'i, Vol.4, Book 25, Chapter 2, Hadith 3099,

"Chapter 2. Stern Warning Against Forsaking Jihad

3099. It was narrated from Abu Hurairah that the Prophet said, "Whoever dies without having fought or having thought of fighting, he dies on one of the branches of hypocrisy ." (Sahih)
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Noble Qur'an 57:25,

"Indeed We have sent Our Messengers with clear proofs, and revealed with them the Scripture and the Balance (justice) that mankind may keep up justice. And We brought forth iron wherein is mighty power (in matters of war*), as well as many benefits for mankind, that Allah may test who it is that will help Him (His religion) and His Messengers in the unseen. Verily, Allah is All-Strong, All-Mighty."

*Footnote: "(V.57:25) Paradise is under the blades of swords (Jihad in Allah's Cause).
a) Narrated Al-Mughirah bin Shu'bah: Our Prophet told us about the Message of our Lord that..."Whoever amongst us is killed (in Jihad in Allah's Cause) will go to Paradise." 'Umar asked the Prophet, "Is it not true that our men who are killed (in Jihad in Allah's Cause) will go to Paradise and their's (i.e. those of the pagan's) will go to the (Hell) Fire?" The Prophet said, "Yes."
b) Narrated 'Abdullah bin Abi Aufa, ! Allah's Messenger said. "Know that Paradise is under the shades of the sword (Jihad in Allah's cause)." (Sahih Al-Bukhari, Vol.4, Hadith No.73 and its chapter No.22)."

Fighting in self-dense. I've read the Seerah which is the background of the Qur'an. Muslims always drew first blood. Fighting in self-defense happens when a muslim cannot convert an unbeliever. No violent attack is necessary as fitnah is worse than killing. If muslims are in the presence of disbelievers they feel oppressed at the mischief of disbelief and will fight them until the disbelievers become muslim. This is also what Ibn Kathir and Al-Qurtubi are saying and they have authority over the interpretation as not just any muslim is allowed to interpret the Qur'an. So the most reputable tafsir scholars of Islam agree fitnah is associated with disbelief and fighting disbelief is a self-defense against those who do not believe. They are to fight disbelief until there is no more disbelievers. This is what both Kathir and Qurtubi write and they were muslims of the classical period, long long before 9-11. What explanations are not acceptable are those coming from post 9-11 muslims who will deliberately compromise the meaning, trying to avoid the more trusted scholarship of Kathir, Qurtubi, Jalalayn and others.