Misrepresentations of Islamic Scripture - Revision history

Lightyears at 20:31, 12 November 2025

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	It is evident that traditionally the verse was read such that 'destruction' metaphorically referred to the spiritual destruction of that person's soul who refused to engage in Jihad, which had been divinely prescribed. In sahih (authentic) hadith, Muhammad is reported to have referred to such persons who refused to engage in Jihad as being 'hypocrites'.		It is evident that traditionally the verse was read such that 'destruction' metaphorically referred to the spiritual destruction of that person's soul who refused to engage in Jihad, which had been divinely prescribed. In sahih (authentic) hadith, Muhammad is reported to have referred to such persons who refused to engage in Jihad as being 'hypocrites'.

	{{Quote\|{{Muslim\|2\|~~4696~~}}\|It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who died but did not fight in the way of Allah nor did he express any desire (or determination) for Jihad died the death of a hypocrite. }}		{{Quote\|{{Muslim\|\|1910\|reference}}\|It has been narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said: One who died but did not fight in the way of Allah nor did he express any desire (or determination) for Jihad died the death of a hypocrite. }}

	{{Quote\|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=197 Jihad is made Obligatory]<BR>Sahih hadith, Tafsir Ibn Kathir\|2=Whoever dies but neither fought (i.e., in Allah's cause), nor sincerely considered fighting, will die a death of Jahiliyyah (pre-Islamic era of ignorance.}}		{{Quote\|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=197 Jihad is made Obligatory]<BR>Sahih hadith, Tafsir Ibn Kathir\|2=Whoever dies but neither fought (i.e., in Allah's cause), nor sincerely considered fighting, will die a death of Jahiliyyah (pre-Islamic era of ignorance.}}

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2025-11-12T20:30:15Z

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	{{Quran\|2\|256}}, often cited as evidence of religious tolerance in Islamic law, was understood to refer only to those who convert to Islam rather than leave it. The circumstances given in the hadith literature about the revelation of the verse show the context and sense in which the above verse was read - one markedly different from its modern usage.		{{Quran\|2\|256}}, often cited as evidence of religious tolerance in Islamic law, was understood to refer only to those who convert to Islam rather than leave it. The circumstances given in the hadith literature about the revelation of the verse show the context and sense in which the above verse was read - one markedly different from its modern usage.

	{{quote\|{{~~Abudawud~~\|14\|~~2676~~}}\|Narrated Abdullah ibn Abbas<BR>		{{quote\|{{Abu Dawud\|\|2682\|darussalam}}\|Narrated Abdullah ibn Abbas<BR>

	When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When Banu an-Nadir were expelled (from Arabia), there were some children of the Ansar (Helpers) among them. They said: We shall not leave our children. So Allah the Exalted revealed; "Let there be no compulsion in religion. Truth stands out clear from error."}}		When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When Banu an-Nadir were expelled (from Arabia), there were some children of the Ansar (Helpers) among them. They said: We shall not leave our children. So Allah the Exalted revealed; "Let there be no compulsion in religion. Truth stands out clear from error."}}
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	Chapter 9, which contains both the 'verse of immunity' and the 'sword verse', known as ''surah al-Tawbah'', was part of the final substantive revelation Muhammad pronounced in his life. Seen as a sort of closing message, the majority of classical scholars agreed with the basic idea that the Muslim ummah was destined to engage in an endless war with the unbelieving world until all had submitted to Allah and there was no more 'fitnah' in the land (according to many academic scholars, 'fitna' means tumult or oppression in the Quran, but was later glossed by classical scholars to include disbelief).<ref name="Khalil2017" />		Chapter 9, which contains both the 'verse of immunity' and the 'sword verse', known as ''surah al-Tawbah'', was part of the final substantive revelation Muhammad pronounced in his life. Seen as a sort of closing message, the majority of classical scholars agreed with the basic idea that the Muslim ummah was destined to engage in an endless war with the unbelieving world until all had submitted to Allah and there was no more 'fitnah' in the land (according to many academic scholars, 'fitna' means tumult or oppression in the Quran, but was later glossed by classical scholars to include disbelief).<ref name="Khalil2017" />

	{{Quote\|{{Muslim\|11\|~~3941~~}}\|Abu Ishaq said that he heard al-Bara' b 'Azib (Allah be pleased with him) say: The last complete sura revealed (in the Holy Qur'an) is Sura tauba (i e. al-Bara'at, ix.), and the last verse revealed is that pertaining to '''Kalala'''.}}		{{Quote\|{{Muslim\|\|1618c\|reference}}\|Abu Ishaq said that he heard al-Bara' b 'Azib (Allah be pleased with him) say: The last complete sura revealed (in the Holy Qur'an) is Sura tauba (i e. al-Bara'at, ix.), and the last verse revealed is that pertaining to '''Kalala'''.}}

	===(8:39) Fight them until there is no more ''fitnah''===		===(8:39) Fight them until there is no more ''fitnah''===
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	Other hadiths affirm the classical interpretation, with a set of narrations describing how Muslims will be spared hell-fire on the Day of Resurrection by having Christians and Jews take their places hell.		Other hadiths affirm the classical interpretation, with a set of narrations describing how Muslims will be spared hell-fire on the Day of Resurrection by having Christians and Jews take their places hell.

	{{Quote\|{{Muslim\|37\|~~6665~~}}, See also: {{Muslim\|37\|~~6666~~}}, {{Muslim\|37\|~~6667~~}}, and {{Muslim\|37\|~~6668~~}}\|Abu Musa' reported that Allah's Messenger (may peace be upon him) said: When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your rescue from Hell-Fire.}}		{{Quote\|{{Muslim\|\|2767a\|reference}}, See also: {{Muslim\|\|2767b\|reference}}, {{Muslim\|\|2767c\|reference}}, and {{Muslim\|\|2767d\|reference}}\|Abu Musa' reported that Allah's Messenger (may peace be upon him) said: When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your rescue from Hell-Fire.}}

	===(109:1-6) To you be your way, and to me mine===		===(109:1-6) To you be your way, and to me mine===

Lightyears at 00:33, 18 December 2022

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	{{QualityScore\|Lead=1\|Structure=3\|Content=2\|Language=3\|References=3}}		{{QualityScore\|Lead=2\|Structure=3\|Content=2\|Language=3\|References=3}}

	Evangelical Islamic discourse makes frequent use of verses and hadiths which when viewed in their full formulation and original context often present a message partially or wholly different than the purpose for which they were employed. While critics of Islam have been known to similarly misrepresent Islamic scripture, such misrepresentation ~~where conducted by~~ those advocating Islam ~~generally goes unnoticed and uncriticized~~.		Evangelical Islamic discourse makes frequent use of verses and hadiths which when viewed in their full formulation and original context often present a message partially or wholly different than the purpose for which they were employed. While critics of Islam have been known to similarly misrepresent Islamic scripture, such misrepresentation also occur among those advocating Islam, whether in order to appeal to modern sensibilities or to push certain classical interpretations that are not supported by the Quran itself.

	==Quran==		==Quran==
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	{{Quote\|{{Quran\|8\|61}}\|But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).}}		{{Quote\|{{Quran\|8\|61}}\|But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for He is One that heareth and knoweth (all things).}}

	[[Abrogation\|Abrogation]] (Naskh) refers to one Qur'anic verse superseding another, and is explicitly described by [[Qur'an, Hadith and Scholars:Islamic Theology#Abrogation\|Qur'anic verses]] and various hadith narrations. From Umayyad and ~~Abassid~~ times, some scholars considered the so-called 'sword verse' Q 9:5 to abrogate various more peaceful verses and interpreted it as an open ended persmission for expansive warfare. According to some later classical scholars, even {{Quran\|8\|61}} and its message of reconciliation was abrogated by the sword verse. Islamic modernist and academic scholars regard such a view as reflecting the imperial expediencies of a later period.<ref name="Khalil2017">See for example Mohammad Hassan Khalil, "Jihad, Radicalism and the New Atheism", Cambridge: Cambridge University Press, 2017, pp. 9-16</ref>		[[Abrogation\|Abrogation]] (Naskh) refers to one Qur'anic verse superseding another, and is explicitly described by [[Qur'an, Hadith and Scholars:Islamic Theology#Abrogation\|Qur'anic verses]] and various hadith narrations. From Umayyad and Abbasid times, some scholars considered the so-called 'sword verse' Q 9:5 to abrogate various more peaceful verses and interpreted it as an open ended persmission for expansive warfare. According to some later classical scholars, even {{Quran\|8\|61}} and its message of reconciliation was abrogated by the sword verse. Islamic modernist and academic scholars regard such a view as reflecting the imperial expediencies of a later period.<ref name="Khalil2017">See for example Mohammad Hassan Khalil, "Jihad, Radicalism and the New Atheism", Cambridge: Cambridge University Press, 2017, pp. 9-16</ref>

	{{Quote\|[http://quran.com/8/61 Surat Al-'Anfāl (The Spoils of War) 8:61]<BR>Tafsir al-Jalalayn (Suyuti) \|‘This has been abrogated by the “sword verse” [Q. 9:5]’}}		{{Quote\|[http://quran.com/8/61 Surat Al-'Anfāl (The Spoils of War) 8:61]<BR>Tafsir al-Jalalayn (Suyuti) \|‘This has been abrogated by the “sword verse” [Q. 9:5]’}}

Lightyears at 00:24, 18 December 2022

2022-12-18T00:24:27Z

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IbnPinker at 19:53, 7 March 2021

2021-03-07T19:53:29Z

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	===(5:32) Killing a soul is like killing all of mankind===		===(5:32) Killing a soul is like killing all of mankind===
	{{main\|If Anyone ~~Slew~~ a Person\|l1=If Anyone Slew a Person (Qur'an 5:32)}}		{{main\|If Anyone Slays a Person (Qur'an 5:32)\|l1=If Anyone Slew a Person (Qur'an 5:32)}}

	{{Quote\|{{Quran\|5\|32}}\|From time that, '''We ordained on (the) Children (of) Israel''' that he who kills a soul other than (for) a soul or (for) spreading corruption in the earth then (it) is as if he has killed mankind, all, and whoever saves it then (it) is as if he has saved mankind. all. And surely came to them Our Messengers with clear Signs yet, indeed, many of them after that in the earth (are) surely those who commit excesses.		{{Quote\|{{Quran\|5\|32}}\|From time that, '''We ordained on (the) Children (of) Israel''' that he who kills a soul other than (for) a soul or (for) spreading corruption in the earth then (it) is as if he has killed mankind, all, and whoever saves it then (it) is as if he has saved mankind. all. And surely came to them Our Messengers with clear Signs yet, indeed, many of them after that in the earth (are) surely those who commit excesses.

IbnPinker at 19:32, 27 February 2021

2021-02-27T19:32:06Z

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	{{QualityScore\|Lead=2\|Structure=3\|Content=2\|Language=1\|References=3}}		{{QualityScore\|Lead=2\|Structure=3\|Content=3\|Language=3\|References=3}}

	Evangelical Islamic discourse makes frequent use of verses and hadiths which when viewed in their full formulation and original context often present a message partially or wholly different than the purpose for which they were employed. While critics of Islam have been known to similarly misrepresent Islamic scripture, such misrepresentation where conducted by those advocating Islam generally goes unnoticed and uncriticized.		Evangelical Islamic discourse makes frequent use of verses and hadiths which when viewed in their full formulation and original context often present a message partially or wholly different than the purpose for which they were employed. While critics of Islam have been known to similarly misrepresent Islamic scripture, such misrepresentation where conducted by those advocating Islam generally goes unnoticed and uncriticized.
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	:''Main Article: [[Christians Jews and Muslims in Heaven\|Christians, Jews and Muslims in Heaven]]''		:''Main Article: [[Christians Jews and Muslims in Heaven\|Christians, Jews and Muslims in Heaven]]''

	~~====Verse====~~

	{{Quote\|{{Quran\|2\|62}}\|Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.}}		{{Quote\|{{Quran\|2\|62}}\|Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.}}

	~~====Meaning of Verse====~~		{{Quran\|2\|62}} is often referenced as evidence for the idea that Islam teaches religious pluralism and grants salvation to persons of diverse faiths. While modern historians such Fred Donner have taken hold to the idea, considering that the early Islamic movement was likely far more cosmopolitan in nature than is believed to be the case by the later Islamic tradition itself, classical scholars have been and remain entirely uncompromising in their non-pluralistic interpretation of this verse. Classical scholars either hold the verse to be describing the salvation of those who were Christian or Jewish in the past or hold the verse to have been abrogated by other verses such as {{Quran\|3\|85}}.

	~~This verse~~ is often ~~quoted by Muslims in an effort to prove~~ Islam ~~is tolerant~~ and ~~inclusive~~ of ~~other~~ faiths. ~~After all~~, ~~how much~~ more ~~tolerant can a faith be~~ than to ~~allow~~ the ~~followers~~ of ~~other faiths into its vision~~ of ~~heaven?~~

	~~However, this is~~ in ~~direct conflict with~~ the ~~following:~~

	{{Quote\|{{Quran\|48\|13}}\|And if any believe not in Allah '''and His Messenger''', We have prepared, for those who reject Allah, a Blazing Fire!}}		{{Quote\|{{Quran\|48\|13}}\|And if any believe not in Allah '''and His Messenger''', We have prepared, for those who reject Allah, a Blazing Fire!}}

	~~As most Muslims will already be aware, this is not a contradiction per se, when you take abrogation into consideration. Verse 2:62 has been abrogated by verse 3:85.~~

	{{Quote\|{{Quran\|3\|85}}\|And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers.}}		{{Quote\|{{Quran\|3\|85}}\|And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers.}}

	~~====Conclusion====~~		Other hadiths affirm the classical interpretation, with a set of narrations describing how Muslims will be spared hell-fire on the Day of Resurrection by having Christians and Jews take their places hell.

	~~Heaven in Islam is exclusive to Muslims. Christians and Jews may believe in God~~, ~~but they do not believe in "His Messenger". Thus they are destined for the "Blazing Fire".~~

	~~The only way~~ a ~~Christian or Jew can make it into heaven is by accepting Muhammad as a prophet, but then they would no longer be Christians or Jews, they would be Muslims.~~

	~~In fact,~~ Muslims will be spared hell-fire ~~by Allah~~ on the Day of Resurrection by ~~making innocent~~ Christians and Jews take their ~~place and be thrown into~~ hell.

	{{Quote\|{{Muslim\|37\|6665}}, See also: {{Muslim\|37\|6666}}, {{Muslim\|37\|6667}}, and {{Muslim\|37\|6668}}\|Abu Musa' reported that Allah's Messenger (may peace be upon him) said: When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your rescue from Hell-Fire.}}		{{Quote\|{{Muslim\|37\|6665}}, See also: {{Muslim\|37\|6666}}, {{Muslim\|37\|6667}}, and {{Muslim\|37\|6668}}\|Abu Musa' reported that Allah's Messenger (may peace be upon him) said: When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your rescue from Hell-Fire.}}

	===To you be your way, and to me mine ~~(109:1-6)~~===		===(109:1-6) To you be your way, and to me mine===
	{{Main\|To You Your Religion and To Me Mine}}		{{Main\|To You Your Religion and To Me Mine}}''Surah Kafiroon'' (literally the chapter about "unbelievers") is frequently cited as an example of the Islamic scriptures endorsing religious pluralism. A focused reading of the chapter along with a glance at any of the scholarly commentary on the chapter, by contrast, paints an entirely different picture.{{Quote\|{{Quran\|109\|1-6}}\|Say: O ye that reject Faith! <BR>I worship not that which ye worship,<BR>Nor will ye worship that which I worship. <BR>And I will not worship that which ye have been wont to worship, <BR>Nor will ye worship that which I worship. <BR>To you be your Way, and to me mine.}}

	~~====Verse====~~

	{{Quote\|{{Quran\|109\|1-6}}\|Say: O ye that reject Faith! <BR>I worship not that which ye worship,<BR>Nor will ye worship that which I worship. <BR>And I will not worship that which ye have been wont to worship, <BR>Nor will ye worship that which I worship. <BR>To you be your Way, and to me mine.}}

	~~====Meaning of Verse====~~

	{{Quote\|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamicity.com%2Fmosque%2Fquran%2Fmaududi%2Fmau109.html&date=2015-03-14 Commentary on Qur'an Chapter 109:1-6]<BR>Sayyid Abul Ala Maududi, Tafhim al-Qur'an\|2=There was a time in Makkah when although a storm of opposition had arisen in the pagan society of Quraish against the message of Islam preached by the Holy Prophet (upon whom be peace), yet the Quraish chiefs hall not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise so that he accepted one of them and the dispute between them was brought to an end.<BR>. . .<BR>		{{Quote\|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.islamicity.com%2Fmosque%2Fquran%2Fmaududi%2Fmau109.html&date=2015-03-14 Commentary on Qur'an Chapter 109:1-6]<BR>Sayyid Abul Ala Maududi, Tafhim al-Qur'an\|2=There was a time in Makkah when although a storm of opposition had arisen in the pagan society of Quraish against the message of Islam preached by the Holy Prophet (upon whom be peace), yet the Quraish chiefs hall not yet lost hope that they would reach some sort of a compromise with him. Therefore, from time to time they would visit him with different proposals of compromise so that he accepted one of them and the dispute between them was brought to an end.<BR>. . .<BR>
	If the Surah is read with this background in mind, one finds that it was not revealed to preach religious tolerance as some people of today seem to think, but it was revealed in order to exonerate the Muslims from the disbelievers religion, their rites of worship, and their gods, and to express their total disgust and unconcern with them and to tell them that Islam and kufr (unbelief) had nothing in common and there was no possibility of their being combined and mixed into one entity. Although it was addressed in the beginning to the disbelieving Quraish in response to their proposals of compromise, yet it is not confined to them only, but having made it a part of the Quran, Allah gave the Muslims the eternal teaching that they should exonerate themselves by word and deed from the creed of kufr wherever and in whatever form it be, and should declare without any reservation that they cannot make any compromise with the disbelievers in the matter of Faith. That is why this Surah continued to be recited when the people to whom it was addressed as a rejoinder, had died and been forgotten, and those Muslims also continued to recite it who were disbelievers at the time it was revealed, and the Muslims still recite it centuries after they have passed away, for expression of disgust with and dissociation from kufr and its rites is a perpetual demand of Faith.}}		If the Surah is read with this background in mind, one finds that it was not revealed to preach religious tolerance as some people of today seem to think, but it was revealed in order to exonerate the Muslims from the disbelievers religion, their rites of worship, and their gods, and to express their total disgust and unconcern with them and to tell them that Islam and kufr (unbelief) had nothing in common and there was no possibility of their being combined and mixed into one entity. Although it was addressed in the beginning to the disbelieving Quraish in response to their proposals of compromise, yet it is not confined to them only, but having made it a part of the Quran, Allah gave the Muslims the eternal teaching that they should exonerate themselves by word and deed from the creed of kufr wherever and in whatever form it be, and should declare without any reservation that they cannot make any compromise with the disbelievers in the matter of Faith. That is why this Surah continued to be recited when the people to whom it was addressed as a rejoinder, had died and been forgotten, and those Muslims also continued to recite it who were disbelievers at the time it was revealed, and the Muslims still recite it centuries after they have passed away, for expression of disgust with and dissociation from kufr and its rites is a perpetual demand of Faith.}}

	==~~==Conclusion==~~==		==Hadith==

	~~When read in context, like many other verses misinterpreted~~ for ~~apologetic purposes, surat al-Kafiroon advocates the opposite of what~~ is ~~sometimes claimed. This surah is not a proclamation on religious tolerance and freedom or a recognition of religious pluralism.~~		=== Killing animals for 'good reason' is acceptable ===
			{{Quote\|{{cite web quotebox\|url=https://sunnah.com/nasai/43/86 \|title=Sunan An-Nasai 43:86 \|publisher= \|author= \|date= \|archiveurl= \|deadurl=no}}\|It was narrated that 'Amr bin Sharid said: "I heard Sharid say: 'I heard the Messenger of Allah say: Whoever kills a small bird for no reason, it will beseech Allah on the Day of Resurrection saying: O Lord, so and so killed me for no reason. '''And he did not kill me for any beneficial purpose.'''" (Hasan)}}The above hadith is often cited incompletely, with the bold portion being excluded, presumably because that final clause suggests that it is ok to kill [[animals]] and that animals do not mind being killed for 'beneficial' purposes.
	==~~Hadith~~==
	{{Quote\|{{cite web quotebox\|url=https://sunnah.com/nasai/43/86 \|title=Sunan An-Nasai 43:86 \|publisher= \|author= \|date= \|archiveurl= \|deadurl=no}}\|It was narrated that 'Amr bin Sharid said: "I heard Sharid say: 'I heard the Messenger of Allah say: Whoever kills a small bird for no reason, it will beseech Allah on the Day of Resurrection saying: O Lord, so and so killed me for no reason. '''And he did not kill me for any beneficial purpose.'''" (Hasan)}}~~Muslim propagandists and even Sufis quote this~~ hadith ~~without~~ the ~~highlighted part~~, ~~obviously~~ because it ~~may imply~~ that ~~birds don't~~ mind ~~getting~~ killed for ~~some~~ beneficial ~~purpose~~.

	==See Also==		==See Also==

IbnPinker at 18:51, 27 February 2021

2021-02-27T18:51:17Z

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IbnPinker at 22:53, 26 February 2021

2021-02-26T22:53:33Z

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	...Sa`id bin Jubayr said, "He who allows himself to shed the blood of a '''Muslim''', is like he who allows shedding the blood of all people. He who forbids shedding the blood of one '''Muslim''', is like he who forbids shedding the blood of all people." In addition, Ibn Jurayj said that Al-A`raj said that Mujahid commented on the Ayah,}}		...Sa`id bin Jubayr said, "He who allows himself to shed the blood of a '''Muslim''', is like he who allows shedding the blood of all people. He who forbids shedding the blood of one '''Muslim''', is like he who forbids shedding the blood of all people." In addition, Ibn Jurayj said that Al-A`raj said that Mujahid commented on the Ayah,}}

	The verse also says it is okay to kill someone who does "[[mischief]]". In the Tafsir ibn Kathir, Qatada, one of Muhammad's companions, explained the definition of "Mischief" according to Islam.		The verse also says it is okay to kill someone who does "[[Qur'an, Hadith and Scholars:Mischief\|mischief]]". In the Tafsir ibn Kathir, Qatada, one of Muhammad's companions, explained the definition of "Mischief" according to Islam.

	{{Quote\|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=436 Meaning of Mischief]<BR>Tafsir Ibn Kathir\|2=(And when it is said to them: "Do not make mischief on the earth,"), means, "Do not commit acts of disobedience on the earth. '''Their mischief is disobeying Allah''', because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth.}}		{{Quote\|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=436 Meaning of Mischief]<BR>Tafsir Ibn Kathir\|2=(And when it is said to them: "Do not make mischief on the earth,"), means, "Do not commit acts of disobedience on the earth. '''Their mischief is disobeying Allah''', because whoever disobeys Allah on the earth, or commands that Allah be disobeyed, he has committed mischief on the earth.}}

IbnPinker at 22:42, 26 February 2021

2021-02-26T22:42:28Z

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IbnPinker at 21:31, 26 February 2021

2021-02-26T21:31:51Z

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	{{QualityScore\|Lead=1\|Structure=2\|Content=2\|Language=1\|References=3}}		{{QualityScore\|Lead=2\|Structure=3\|Content=2\|Language=1\|References=3}}

	~~This page discusses~~ a ~~few~~ of ~~the more popular ones~~ and ~~provides their correct meaning~~.		Evangelical Islamic discourse makes frequent use of verses and hadiths which when viewed in their full formulation and original context often present a message partially or wholly different than the purpose for which they were employed. While critics of Islam have been known to similarly misrepresent Islamic scripture, such misrepresentation where conducted by those advocating Islam generally goes unnoticed and uncriticized.

	==Quran==		==Quran==
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	===Killing a person is like killing all of mankind (5:32)===		===Killing a person is like killing all of mankind (5:32)===
	{{main\|If Anyone Slew a Person\|l1=If Anyone Slew a Person (Qur'an 5:32)}}		{{main\|If Anyone Slew a Person\|l1=If Anyone Slew a Person (Qur'an 5:32)}}

	~~====Verse====~~

	{{Quote\|{{Quran\|5\|32}}\|On that account: '''We ordained for the Children of Israel''' that if anyone slew a person - unless it be in retaliation for murder or for spreading mischief in the land - it would be as if he slew all mankind: and if anyone saved a life, it would be as if he saved the life of all humanity. }}		{{Quote\|{{Quran\|5\|32}}\|On that account: '''We ordained for the Children of Israel''' that if anyone slew a person - unless it be in retaliation for murder or for spreading mischief in the land - it would be as if he slew all mankind: and if anyone saved a life, it would be as if he saved the life of all humanity. }}

	~~====Meaning~~ of ~~Verse====~~		{{Quran\|5\|32}} is often cited as evidence of Islam's strict prohibition on murder and encouragement of saving lives. While murder is certainly prohibited in Islam (albeit unequally punished if the victim was a non-Muslim and even totally unpunished if the victim was an apostate, blasphemer, adulterer, or murderer themselves) and saving lives is encouraged (with the lives of believers being, again, favored), the above verse is at most only of indirect relevance. Written in past tense, it does not regard Islamic law but instead "the Children of Israel", or the Jews, who are held in Islam to have received an earlier set of scriptures. When read in context with the next two verses, it is in actual fact a chilling warning to non-believers.

	~~This famous~~ verse is ~~often misquoted~~. Written in past tense, it ~~clearly~~ does not ~~apply to Muslims~~ but to "the Children of Israel" ~~i.e.~~ the Jews who~~, according~~ to ~~Islam, recieved~~ an earlier set of scriptures. When read in context with the next two verses, it is in actual fact a chilling warning to non-believers.

	{{Quote\|{{Quran\|5\|33-34}}\|The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful.}}		{{Quote\|{{Quran\|5\|33-34}}\|The punishment of those who wage war against Allah and His Messenger, and strive with might and main for mischief through the land is: execution, or crucifixion, or the cutting off of hands and feet from opposite sides, or exile from the land: that is their disgrace in this world, and a heavy punishment is theirs in the Hereafter; Except for those who repent before they fall into your power: in that case, know that Allah is Oft-forgiving, Most Merciful.}}
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	==See Also==		==See Also==

	* [[Mistranslations of Islamic Scripture (English)]]		*[[Mistranslations of Islamic Scripture (English)]]
	* [[Mawdu' (Fabricated) and Daif (Weak) Hadiths]]		*[[Mawdu' (Fabricated) and Daif (Weak) Hadiths]]
	{{Template:Translation-links-english\|[[Nepochopené verše z Koránu\|Czech]]}}		{{Template:Translation-links-english\|[[Nepochopené verše z Koránu\|Czech]]}}