To You Your Religion and To Me Mine - Revision history

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2022-11-15T14:28:22Z

Context

← Older revision		Revision as of 14:28, 15 November 2022
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	Yohanan Friedmann has writen extensively on these verses in his book, ''Tolerance and Coercion in Islam''.<ref>Yohanan Friedmann, ''Tolerance and Coercion in Islam: Interfaith Relations in the Muslim Tradition''. Cambridge: Cambridge University Press, 2003</ref> He argues that al-Kafirun 109:6 is best understood as a plea to the Meccans to leave the Muslims alone, since in the earliest period in Mecca, the Muslims were not in a position to accord or deny tolerance to their non-Muslim compatriots. Similarly, {{Quran\|15\|85}}, {{Quran\|43\|89}} and {{Quran-range\|10\|99\|100}} (dated to a slightly later period in Mecca) suggests the inability of Muhammad to impose his will on his contemporaries at that time, prior to the Hijra.<ref>Friedmann, 2003, pp. 88-89</ref>		Yohanan Friedmann has writen extensively on these verses in his book, ''Tolerance and Coercion in Islam''.<ref>Yohanan Friedmann, ''Tolerance and Coercion in Islam: Interfaith Relations in the Muslim Tradition''. Cambridge: Cambridge University Press, 2003</ref> He argues that al-Kafirun 109:6 is best understood as a plea to the Meccans to leave the Muslims alone, since in the earliest period in Mecca, the Muslims were not in a position to accord or deny tolerance to their non-Muslim compatriots. Similarly, {{Quran\|15\|85}}, {{Quran\|43\|89}} and {{Quran-range\|10\|99\|100}} (dated to a slightly later period in Mecca) suggests the inability of Muhammad to impose his will on his contemporaries at that time, prior to the Hijra.<ref>Friedmann, 2003, pp. 88-89</ref>

	Going on to a discussion of verses concerning jihad, Friedmann notes that while the earliest verses on this topic indicate that fighting is in response to coercion against the Muslims ({{Quran-range\|22\|39\|40}}, some ~~others~~ command fighting until opponents submit to Islam by conversion or paying Jizya ({{Quran\|9\|5}}, perhaps {{Quran\|48\|16}} depending on the meaning of "submit"; {{Quran\|9\|29}} is another example that it seems should also count)~~, while other~~ verses seem to mix the two motivations of defence and achieving religious uniformity ({{Quran\|2\|193}} and {{Quran\|8\|39}}. Of the more aggressive verses, 48:16 was seen as foreseeing the ridda wars or the wars against the Persians and Byzantines.<ref>Friedmann, 2003, p. 96</ref>		Going on to a discussion of verses concerning jihad, Friedmann notes that while the earliest verses on this topic indicate that fighting is in response to coercion against the Muslims ({{Quran-range\|22\|39\|40}}), some other verses command fighting until opponents submit to Islam by conversion or paying Jizya ({{Quran\|9\|5}}, perhaps {{Quran\|48\|16}} depending on the meaning of "submit"; {{Quran\|9\|29}} is another example that it seems should also count). Other verses seem to mix the two motivations of defence and achieving religious uniformity ({{Quran\|2\|193}} and {{Quran\|8\|39}}). Of the more aggressive verses, 48:16 was seen as foreseeing the ridda wars or the wars against the Persians and Byzantines.<ref>Friedmann, 2003, p. 96</ref>

	Some commentators considered 109:6 to be [[List_of_Abrogations_in_the_Qur'an\|abrogated]] by the "verse of the sword" (9.5 or 9:29), while al-Razi mentions that it was used in the wording of peace settlements, but did not mean a blanket allowance for disbelievers. The exegetical tradition is clear in not accepting the verse at face value to be condoning shirk. Rather, it was contextualised to particular experiences of Muhammad's life or used for the theological point that not everyone will believe, but only will those whom Allah has decided.<ref>Friedmann, 2003, p. 96</ref>		Some commentators considered 109:6 to be [[List_of_Abrogations_in_the_Qur'an\|abrogated]] by the "verse of the sword" (9.5 or 9:29), while al-Razi mentions that it was used in the wording of peace settlements, but did not mean a blanket allowance for disbelievers. The exegetical tradition is clear in not accepting the verse at face value to be condoning shirk. Rather, it was contextualised to particular experiences of Muhammad's life or used for the theological point that not everyone will believe, but only will those whom Allah has decided.<ref>Friedmann, 2003, p. 96</ref>

Lightyears at 00:24, 5 April 2022

2022-04-05T00:24:44Z

← Older revision		Revision as of 00:24, 5 April 2022
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	{{QualityScore\|Lead=1\|Structure=3\|Content=3\|Language=4\|References=4}}		{{QualityScore\|Lead=1\|Structure=3\|Content=3\|Language=4\|References=4}}
	[[File:Al-Kafirun.png\|290px\|right\|thumb]]		[[File:Al-Kafirun.png\|290px\|right\|thumb]]
	Surah 109 "Al-Kafirun" contains a core message which on its surface seems to be one of reconcilliation with the non-believers (the [[Non-Muslims\|Disbelievers]], [[Atheism and Islam\|Atheists]]): "to your religion and to me (my) religion." Although often pointed to as an example of religious tolerance, freedom and pluralism, the traditional understanding of the verse in classical commentaries and hadith is altogether different from this more modern understanding.		Surah 109 "Al-Kafirun" contains a core message which on its surface seems to be one of reconcilliation with the non-believers (the [[Non-Muslims\|Disbelievers]], [[Atheism and Islam\|Atheists]]): "to your religion and to me (my) religion." Although often pointed to as an example of religious tolerance, freedom and pluralism, the traditional understanding of the verse in classical commentaries and hadith is in many cases altogether different from this more modern understanding.

	==Qur'an==		==Qur'an==

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	Muslim chronicler al-Baihaqi further records (in The Signs of Prophethood) Muhammad’s disciple Amru ibn al-Aas’ testimony of Quraysh leaders’ discussion concerning Muhammad's verbal attacks on them and their religious beliefs: “Never have we had to tolerate from anyone what we have had to tolerate from this man. He slanders our fathers, criticizes our religions and divides our people, and blasphemes our gods. Such grievous things have we tolerated from this man…” Muhammad, who was nearby and heard this conversation, responded with, “Men of Quraysh! I will surely repay you for this with interest.”<ref>Baihaqi, Dala'il al-Nubuwwah, coc. Tornberg 232, fol. 85a</ref> The rest of the details are covered by the [[tafsir]] literature:		Muslim chronicler al-Baihaqi further records (in The Signs of Prophethood) Muhammad’s disciple Amru ibn al-Aas’ testimony of Quraysh leaders’ discussion concerning Muhammad's verbal attacks on them and their religious beliefs: “Never have we had to tolerate from anyone what we have had to tolerate from this man. He slanders our fathers, criticizes our religions and divides our people, and blasphemes our gods. Such grievous things have we tolerated from this man…” Muhammad, who was nearby and heard this conversation, responded with, “Men of Quraysh! I will surely repay you for this with interest.”<ref>Baihaqi, Dala'il al-Nubuwwah, coc. Tornberg 232, fol. 85a</ref> The rest of the details are covered by the [[tafsir]] literature:

			Yohanan Friedmann has writen extensively on these verses in his book, ''Tolerance and Coercion in Islam''.<ref>Yohanan Friedmann, ''Tolerance and Coercion in Islam: Interfaith Relations in the Muslim Tradition''. Cambridge: Cambridge University Press, 2003</ref> He argues that al-Kafirun 109:6 is best understood as a plea to the Meccans to leave the Muslims alone, since in the earliest period in Mecca, the Muslims were not in a position to accord or deny tolerance to their non-Muslim compatriots. Similarly, {{Quran\|15\|85}}, {{Quran\|43\|89}} and {{Quran-range\|10\|99\|100}} (dated to a slightly later period in Mecca) suggests the inability of Muhammad to impose his will on his contemporaries at that time, prior to the Hijra.<ref>Friedmann, 2003, pp. 88-89</ref>

			Going on to a discussion of verses concerning jihad, Friedmann notes that while the earliest verses on this topic indicate that fighting is in response to coercion against the Muslims ({{Quran-range\|22\|39\|40}}, some others command fighting until opponents submit to Islam by conversion or paying Jizya ({{Quran\|9\|5}}, perhaps {{Quran\|48\|16}} depending on the meaning of "submit"; {{Quran\|9\|29}} is another example that it seems should also count), while other verses seem to mix the two motivations of defence and achieving religious uniformity ({{Quran\|2\|193}} and {{Quran\|8\|39}}. Of the more aggressive verses, 48:16 was seen as foreseeing the ridda wars or the wars against the Persians and Byzantines.<ref>Friedmann, 2003, p. 96</ref>

			Some commentators considered 109:6 to be [[List_of_Abrogations_in_the_Qur'an\|abrogated]] by the "verse of the sword" (9.5 or 9:29), while al-Razi mentions that it was used in the wording of peace settlements, but did not mean a blanket allowance for disbelievers. The exegetical tradition is clear in not accepting the verse at face value to be condoning shirk. Rather, it was contextualised to particular experiences of Muhammad's life or used for the theological point that not everyone will believe, but only will those whom Allah has decided.<ref>Friedmann, 2003, p. 96</ref>

			The often related verse {{Quran\|2\|256}} ("There is no compulsion in religion...") was discussed by early commentators in terms of the circumstances of revelation and seen as an injunction against forced conversion, though there was discussion on the question as to which groups of disbelievers it applied, and whether it had been abrogated by verses promoting jihad. The circumstances of revelation of that verse reportedly involved Jewish children in Medina whose parents wanted to force their children to join them in the new faith to prevent their expulsion from the city. Alternative, similar traditions held that Muhammad had been asked by a father in Medina to forcibly convert his sons, or a slave owner made the same request regarding his slave. Later commentators on 2:256 were interested instead in the theological issues regarding the feasibility of forcing belief and considered that forced belief would render meaningless the Quranic concept that life is a test.<ref>Friedmann, 2003, pp. 100-101</ref>


	====Maududi====		====Maududi====
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	{{Quote\|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2FTafasir.asp%3FtMadhNo%3D0%26tTafsirNo%3D74%26tSoraNo%3D109%26tAyahNo%3D6%26tDisplay%3Dyes%26UserProfile%3D0%26LanguageId%3D2&date=2015-03-14 Surah 109 Ayah 1-6]<BR>Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought\|2=Say: ‘O disbelievers! I do not worship, at present, what you worship, of idols, and you do not worship, at present, what I worship, and that is God, exalted be He, alone, nor will I worship, in the future, what you have worshipped, nor will you worship, in the future, what I worship: God knew that they would never become believers (the use of [the inanimate] mā, ‘what’, to refer to God is meant to counter [the reference to ‘what thing’ they worship]). You have your religion, idolatry, and I have a religion’, Islam: this was [revealed] before he was commanded to wage war [against the idolaters] (all seven Qur’ānic readers omit the yā’ of the genitive possessive construction [in wa-liya dīni] whether with a pause or without; Ya‘qūb, however, retains it in both cases).}}		{{Quote\|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2FTafasir.asp%3FtMadhNo%3D0%26tTafsirNo%3D74%26tSoraNo%3D109%26tAyahNo%3D6%26tDisplay%3Dyes%26UserProfile%3D0%26LanguageId%3D2&date=2015-03-14 Surah 109 Ayah 1-6]<BR>Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought\|2=Say: ‘O disbelievers! I do not worship, at present, what you worship, of idols, and you do not worship, at present, what I worship, and that is God, exalted be He, alone, nor will I worship, in the future, what you have worshipped, nor will you worship, in the future, what I worship: God knew that they would never become believers (the use of [the inanimate] mā, ‘what’, to refer to God is meant to counter [the reference to ‘what thing’ they worship]). You have your religion, idolatry, and I have a religion’, Islam: this was [revealed] before he was commanded to wage war [against the idolaters] (all seven Qur’ānic readers omit the yā’ of the genitive possessive construction [in wa-liya dīni] whether with a pause or without; Ya‘qūb, however, retains it in both cases).}}

	====Ibn Abbas====		====Tafsir attributed to Ibn Abbas (true author unknown)====

	{{Quote\|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2FTafasir.asp%3FtMadhNo%3D0%26tTafsirNo%3D73%26tSoraNo%3D109%26tAyahNo%3D6%26tDisplay%3Dyes%26UserProfile%3D0%26LanguageId%3D2&date=2015-03-14 Surah 109 Ayah 1-6]<BR>Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought\|2=And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Say: O disbelievers!): '(Say: O disbelievers!) a group of people who derided the Prophet (pbuh) among whom were al-'As Ibn Wa'il al-Sahmi and al-Walid Ibn al-Mughirah, said to the Prophet: “O Muhammad! Surrender to our deity so that we worship the God you worship”. And so Allah said addressing his Prophet: Say, O Muhammad, to these deriders, O disbelievers who mock Allah and the Qur'an.		{{Quote\|1=[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2FTafasir.asp%3FtMadhNo%3D0%26tTafsirNo%3D73%26tSoraNo%3D109%26tAyahNo%3D6%26tDisplay%3Dyes%26UserProfile%3D0%26LanguageId%3D2&date=2015-03-14 Surah 109 Ayah 1-6]<BR>Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought\|2=And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Say: O disbelievers!): '(Say: O disbelievers!) a group of people who derided the Prophet (pbuh) among whom were al-'As Ibn Wa'il al-Sahmi and al-Walid Ibn al-Mughirah, said to the Prophet: “O Muhammad! Surrender to our deity so that we worship the God you worship”. And so Allah said addressing his Prophet: Say, O Muhammad, to these deriders, O disbelievers who mock Allah and the Qur'an.
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	===Summary===		===Summary===

	The traditional [[Islam and Scripture\|Islamic sources]] tell us that, following Muhammad's "shameful"<ref>Francis Edwards Peters, Muhammad and the Origins of Islam, SUNY Press, p.169</ref> verbal attacks on the native [[Pagan Origins of Islam\|pagan]] beliefs, the people of Quraysh still had hopes for reconciliation. In a process that bears streaking resemblances to modern inter-faith dialogue with the followers of the fledgling Islam, they would visit Muhammad with different proposals of compromise so that he could accepted one of them and the dispute between them would be brought to a peaceful resolution.<ref name="Wahidi">[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2Fasbabalnuzol.asp%3Fsoraname%3D109%26ayah%3D0%26search%3Dyes%26img%3Da%26languageid%3D2&date=2015-03-14 Surah 109 Ayah 1-6] - Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou, 2011 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="kathir"></ref> They were even willing to part with their wealth and offer Muhammad his pick of women, and follow and obey him as their leader, on the condition that he would not speak ill of their gods.<ref name="maududi">[{{Reference archive\|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html\|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> In response to their efforts at making peace, Muhammad recited surat al-Kafiroon, declaring his "rejection of all that which they worship" and showing that the disbelievers are all "one people ... because disbelief in all its many manifestations has one thing in common – that is, falsity".<ref name="kathir">[{{Reference archive\|1=http://sunnahonline.com/library/the-majestic-quran/434-tasfir-of-chapter-109-surah-al-kafirun-the-disbelievers\|2=2013-05-06}} Tafsir of Chapter 109: Surah Al-Kafirun (The Disbelievers)] - Tafsir Ibn Kathir (SunnahOnline)</ref> It was at this point that they finally "despaired of him."<ref name="Wahidi"></ref> According to the traditional chronology ~~of the suwar~~ and the doctrine of [[abgrogation]], the content of surat al-Kafiroon was then later [[Abrogation \|abrogated]] by verses ordering Muslims to [[Jihad\|physically attack]] disbelievers, and "the Prophet (pbuh) did fight them."<ref name="Abbas">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="Jalalayn">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought~~</ref>~~		The traditional [[Islam and Scripture\|Islamic sources]] tell us that, following Muhammad's "shameful"<ref>Francis Edwards Peters, Muhammad and the Origins of Islam, SUNY Press, p.169</ref> verbal attacks on the native [[Pagan Origins of Islam\|pagan]] beliefs, the people of Quraysh still had hopes for reconciliation. In a process that bears streaking resemblances to modern inter-faith dialogue with the followers of the fledgling Islam, they would visit Muhammad with different proposals of compromise so that he could accepted one of them and the dispute between them would be brought to a peaceful resolution.<ref name="Wahidi">[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2Fasbabalnuzol.asp%3Fsoraname%3D109%26ayah%3D0%26search%3Dyes%26img%3Da%26languageid%3D2&date=2015-03-14 Surah 109 Ayah 1-6] - Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou, 2011 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="kathir"></ref> They were even willing to part with their wealth and offer Muhammad his pick of women, and follow and obey him as their leader, on the condition that he would not speak ill of their gods.<ref name="maududi">[{{Reference archive\|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html\|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> In response to their efforts at making peace, Muhammad recited surat al-Kafiroon, declaring his "rejection of all that which they worship" and showing that the disbelievers are all "one people ... because disbelief in all its many manifestations has one thing in common – that is, falsity".<ref name="kathir">[{{Reference archive\|1=http://sunnahonline.com/library/the-majestic-quran/434-tasfir-of-chapter-109-surah-al-kafirun-the-disbelievers\|2=2013-05-06}} Tafsir of Chapter 109: Surah Al-Kafirun (The Disbelievers)] - Tafsir Ibn Kathir (SunnahOnline)</ref> It was at this point that they finally "despaired of him."<ref name="Wahidi"></ref> According with the traditional chronology and in a period when the doctrine of [[List_of_Abrogations_in_the_Qur'an\|abgrogation]] was applied particularly widely, many scholars held that the content of surat al-Kafiroon was then later [[Abrogation \|abrogated]] by verses ordering Muslims to [[Jihad\|physically attack]] disbelievers, and "the Prophet (pbuh) did fight them."<ref name="Abbas">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="Jalalayn">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref>

	~~==Conclusion==~~

	When read in the context of the classical Muslim commentaries, surat al-Kafiroon advocates the opposite of what it appears to claim to many modern eyes and ears. In this context the surah is not a proclamation on religious tolerance and freedom or a recognition of religious pluralism. In fact, according to the traditional narrative, this surah unequivocally forbids inter-faith dialogue, expresses Muslims' "total disgust" of non-Islamic beliefs<ref name="maududi">[{{Reference archive\|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html\|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> and advocates an "us versus them" mentality<ref name="kathir"></ref> between Muslims and disbelievers. This is how the surah is understood today by mainstream Islamic clerics and laity as well as the most widespread understanding amongst the majority of classical and contemporary Islamic religious scholars. Furthermore, even ignoring the traditional commentaries, the tradition renders this verse [[Abrogation\|abgrogated]] by "the verses of fighting", rendering its doctrinal impact on Muslim theology mute.<ref name="Abbas"></ref><ref name="Jalalayn"></ref>

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

IbnPinker: /* See Also */

2021-03-07T21:13:35Z

IbnPinker at 21:13, 7 March 2021

2021-03-07T21:13:15Z

← Older revision		Revision as of 21:13, 7 March 2021
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	[[File:Al-Kafirun.png\|290px\|right\|thumb]]		[[File:Al-Kafirun.png\|290px\|right\|thumb]]
	Surah 109 "Al-Kafirun" contains a core message which on its surface seems to be one of reconcilliation with the non-believers(the [[Non-Muslims\|Disbelievers]], [[Atheists]]): "to your religion and to me (my) religion." Although often pointed to as an example of religious tolerance, freedom and pluralism, the traditional understanding of the verse in classical commentaries and hadith is altogether different from this more modern understanding.		Surah 109 "Al-Kafirun" contains a core message which on its surface seems to be one of reconcilliation with the non-believers (the [[Non-Muslims\|Disbelievers]], [[Atheism and Islam\|Atheists]]): "to your religion and to me (my) religion." Although often pointed to as an example of religious tolerance, freedom and pluralism, the traditional understanding of the verse in classical commentaries and hadith is altogether different from this more modern understanding.
	==Qur'an==		==Qur'an==

IbnPinker at 03:03, 7 March 2021

2021-03-07T03:03:46Z

← Older revision		Revision as of 03:03, 7 March 2021
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	===Summary===		===Summary===

	The traditional [[Islam and Scripture\|Islamic sources]] tell us that, following Muhammad's "shameful"<ref>Francis Edwards Peters, Muhammad and the Origins of Islam, SUNY Press, p.169</ref> verbal attacks on the native [[~~Paganism~~\|pagan]] beliefs, the people of Quraysh still had hopes for reconciliation. In a process that bears streaking resemblances to modern inter-faith dialogue with the followers of the fledgling Islam, they would visit Muhammad with different proposals of compromise so that he could accepted one of them and the dispute between them would be brought to a peaceful resolution.<ref name="Wahidi">[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2Fasbabalnuzol.asp%3Fsoraname%3D109%26ayah%3D0%26search%3Dyes%26img%3Da%26languageid%3D2&date=2015-03-14 Surah 109 Ayah 1-6] - Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou, 2011 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="kathir"></ref> They were even willing to part with their wealth and offer Muhammad his pick of women, and follow and obey him as their leader, on the condition that he would not speak ill of their gods.<ref name="maududi">[{{Reference archive\|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html\|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> In response to their efforts at making peace, Muhammad recited surat al-Kafiroon, declaring his "rejection of all that which they worship" and showing that the disbelievers are all "one people ... because disbelief in all its many manifestations has one thing in common – that is, falsity".<ref name="kathir">[{{Reference archive\|1=http://sunnahonline.com/library/the-majestic-quran/434-tasfir-of-chapter-109-surah-al-kafirun-the-disbelievers\|2=2013-05-06}} Tafsir of Chapter 109: Surah Al-Kafirun (The Disbelievers)] - Tafsir Ibn Kathir (SunnahOnline)</ref> It was at this point that they finally "despaired of him."<ref name="Wahidi"></ref> According to the traditional chronology of the suwar and the doctrine of [[abgrogation]], the content of surat al-Kafiroon was then later [[Abrogation \|abrogated]] by verses ordering Muslims to [[Jihad\|physically attack]] disbelievers, and "the Prophet (pbuh) did fight them."<ref name="Abbas">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="Jalalayn">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref>		The traditional [[Islam and Scripture\|Islamic sources]] tell us that, following Muhammad's "shameful"<ref>Francis Edwards Peters, Muhammad and the Origins of Islam, SUNY Press, p.169</ref> verbal attacks on the native [[Pagan Origins of Islam\|pagan]] beliefs, the people of Quraysh still had hopes for reconciliation. In a process that bears streaking resemblances to modern inter-faith dialogue with the followers of the fledgling Islam, they would visit Muhammad with different proposals of compromise so that he could accepted one of them and the dispute between them would be brought to a peaceful resolution.<ref name="Wahidi">[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2Fasbabalnuzol.asp%3Fsoraname%3D109%26ayah%3D0%26search%3Dyes%26img%3Da%26languageid%3D2&date=2015-03-14 Surah 109 Ayah 1-6] - Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou, 2011 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="kathir"></ref> They were even willing to part with their wealth and offer Muhammad his pick of women, and follow and obey him as their leader, on the condition that he would not speak ill of their gods.<ref name="maududi">[{{Reference archive\|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html\|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> In response to their efforts at making peace, Muhammad recited surat al-Kafiroon, declaring his "rejection of all that which they worship" and showing that the disbelievers are all "one people ... because disbelief in all its many manifestations has one thing in common – that is, falsity".<ref name="kathir">[{{Reference archive\|1=http://sunnahonline.com/library/the-majestic-quran/434-tasfir-of-chapter-109-surah-al-kafirun-the-disbelievers\|2=2013-05-06}} Tafsir of Chapter 109: Surah Al-Kafirun (The Disbelievers)] - Tafsir Ibn Kathir (SunnahOnline)</ref> It was at this point that they finally "despaired of him."<ref name="Wahidi"></ref> According to the traditional chronology of the suwar and the doctrine of [[abgrogation]], the content of surat al-Kafiroon was then later [[Abrogation \|abrogated]] by verses ordering Muslims to [[Jihad\|physically attack]] disbelievers, and "the Prophet (pbuh) did fight them."<ref name="Abbas">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="Jalalayn">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref>

	==Conclusion==		==Conclusion==

Asmith: /* Summary */

2020-11-01T08:11:58Z

Summary

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	===Summary===		===Summary===

	The traditional [[Islam and Scripture\|Islamic sources]] tell us that, following Muhammad's "shameful"<ref>Francis Edwards Peters, Muhammad and the Origins of Islam, SUNY Press, p.169</ref> verbal attacks on the native [[Paganism\|pagan]] beliefs, the people of Quraysh still had hopes for reconciliation. In a process that bears streaking resemblances to modern inter-faith dialogue with the followers of the fledgling Islam, they would visit Muhammad with different proposals of compromise so that he could accepted one of them and the dispute between them would be brought to a peaceful resolution.<ref name="Wahidi">[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2Fasbabalnuzol.asp%3Fsoraname%3D109%26ayah%3D0%26search%3Dyes%26img%3Da%26languageid%3D2&date=2015-03-14 Surah 109 Ayah 1-6] - Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou, 2011 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="kathir"></ref> They were even willing to part with their wealth and ~~offhim~~ Muhammad his pick of women, and follow and obey him as their leader, on the condition that he would not speak ill of their gods.<ref name="maududi">[{{Reference archive\|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html\|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> In response to their efforts at making peace, Muhammad recited surat al-Kafiroon, declaring his "rejection of all that which they worship" and showing that the disbelievers are all "one people ... because disbelief in all its many manifestations has one thing in common – that is, falsity".<ref name="kathir">[{{Reference archive\|1=http://sunnahonline.com/library/the-majestic-quran/434-tasfir-of-chapter-109-surah-al-kafirun-the-disbelievers\|2=2013-05-06}} Tafsir of Chapter 109: Surah Al-Kafirun (The Disbelievers)] - Tafsir Ibn Kathir (SunnahOnline)</ref> It was at this point that they finally "despaired of him."<ref name="Wahidi"></ref> According to the traditional chronology of the suwar and the doctrine of [[abgrogation]], the content of surat al-Kafiroon was then later [[Abrogation \|abrogated]] by verses ordering Muslims to [[Jihad\|physically attack]] disbelievers, and "the Prophet (pbuh) did fight them."<ref name="Abbas">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="Jalalayn">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref>		The traditional [[Islam and Scripture\|Islamic sources]] tell us that, following Muhammad's "shameful"<ref>Francis Edwards Peters, Muhammad and the Origins of Islam, SUNY Press, p.169</ref> verbal attacks on the native [[Paganism\|pagan]] beliefs, the people of Quraysh still had hopes for reconciliation. In a process that bears streaking resemblances to modern inter-faith dialogue with the followers of the fledgling Islam, they would visit Muhammad with different proposals of compromise so that he could accepted one of them and the dispute between them would be brought to a peaceful resolution.<ref name="Wahidi">[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2Fasbabalnuzol.asp%3Fsoraname%3D109%26ayah%3D0%26search%3Dyes%26img%3Da%26languageid%3D2&date=2015-03-14 Surah 109 Ayah 1-6] - Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou, 2011 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="kathir"></ref> They were even willing to part with their wealth and offer Muhammad his pick of women, and follow and obey him as their leader, on the condition that he would not speak ill of their gods.<ref name="maududi">[{{Reference archive\|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html\|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> In response to their efforts at making peace, Muhammad recited surat al-Kafiroon, declaring his "rejection of all that which they worship" and showing that the disbelievers are all "one people ... because disbelief in all its many manifestations has one thing in common – that is, falsity".<ref name="kathir">[{{Reference archive\|1=http://sunnahonline.com/library/the-majestic-quran/434-tasfir-of-chapter-109-surah-al-kafirun-the-disbelievers\|2=2013-05-06}} Tafsir of Chapter 109: Surah Al-Kafirun (The Disbelievers)] - Tafsir Ibn Kathir (SunnahOnline)</ref> It was at this point that they finally "despaired of him."<ref name="Wahidi"></ref> According to the traditional chronology of the suwar and the doctrine of [[abgrogation]], the content of surat al-Kafiroon was then later [[Abrogation \|abrogated]] by verses ordering Muslims to [[Jihad\|physically attack]] disbelievers, and "the Prophet (pbuh) did fight them."<ref name="Abbas">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="Jalalayn">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref>

	==Conclusion==		==Conclusion==

Asmith at 01:02, 18 September 2020

2020-09-18T01:02:06Z

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	Surah 109 "Al-Kafirun" contains a core message which on its surface seems to be one of reconcilliation with the non-believers(the [[Non-Muslims\|Disbelievers]], [[Atheists]]): "to your religion and to me (my) religion." Although often pointed to as an example of religious tolerance, freedom and pluralism, the traditional understanding of the verse in classical commentaries and hadith is altogether different from this more modern understanding.		Surah 109 "Al-Kafirun" contains a core message which on its surface seems to be one of reconcilliation with the non-believers(the [[Non-Muslims\|Disbelievers]], [[Atheists]]): "to your religion and to me (my) religion." Although often pointed to as an example of religious tolerance, freedom and pluralism, the traditional understanding of the verse in classical commentaries and hadith is altogether different from this more modern understanding.

Asmith at 01:00, 18 September 2020

2020-09-18T01:00:50Z

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	[[File:Al-Kafirun.png\|290px\|right\|thumb]]		[[File:Al-Kafirun.png\|290px\|right\|thumb]]
	~~This article analyzes the apologetic claim that [[The Holy Qur'an:~~ Al-~~Kafiroon (The Disbelievers)\|Surat al~~-~~Kafiroon]]~~ (the [[Non-Muslims\|Disbelievers]], [[Atheists]]) ~~advocates~~ religious tolerance, freedom and pluralism.		Surah 109 "Al-Kafirun" contains a core message which on its surface seems to be one of reconcilliation with the non-believers(the [[Non-Muslims\|Disbelievers]], [[Atheists]]): "to your religion and to me (my) religion." Although often pointed to as an example of religious tolerance, freedom and pluralism, the traditional understanding of the verse in classical commentaries and hadith is altogether different from this more modern understanding.
	==Qur'an==		==Qur'an==

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	===Context===		===Context===

	~~This~~ [[surah]] was revealed in Mecca before Prophet [[Muhammad]] became a military leader. [[Islam\|Islamic]] historian al-Zuhri writes that during this period “the unbelievers of the Quraysh did not oppose what he [Muhammad] said. If he passed the place where they sat together, they pointed to him and said: 'This young man of the tribe of Abd al-Muttalib proclaims a message from heaven!'” However, “this they continued to do until Allah began to attack their gods…, and until He proclaimed that their fathers who died in unbelief were lost [to hellfire]. Then they began to hate the Prophet and show their enmity to him.”<ref>Sharma SS (2004), Caliphs and Sultans: Religious Ideology and Political Praxis, Rupa & Co, New Delhi, p. 63; Muir, p.63</ref>		According to the traditional chronology of the [[Qur'an]]'s surahs, this [[surah]] was revealed in Mecca before Prophet [[Muhammad]] became a military leader. [[Islam\|Islamic]] historian al-Zuhri writes that during this period “the unbelievers of the Quraysh did not oppose what he [Muhammad] said. If he passed the place where they sat together, they pointed to him and said: 'This young man of the tribe of Abd al-Muttalib proclaims a message from heaven!'” However, “this they continued to do until Allah began to attack their gods…, and until He proclaimed that their fathers who died in unbelief were lost [to hellfire]. Then they began to hate the Prophet and show their enmity to him.”<ref>Sharma SS (2004), Caliphs and Sultans: Religious Ideology and Political Praxis, Rupa & Co, New Delhi, p. 63; Muir, p.63</ref>

	Muslim chronicler al-Baihaqi further records (in The Signs of Prophethood) Muhammad’s disciple Amru ibn al-Aas’ testimony of Quraysh leaders’ discussion concerning Muhammad's verbal attacks on them and their religious beliefs: “Never have we had to tolerate from anyone what we have had to tolerate from this man. He slanders our fathers, criticizes our religions and divides our people, and blasphemes our gods. Such grievous things have we tolerated from this man…” Muhammad, who was nearby and heard this conversation, responded with, “Men of Quraysh! I will surely repay you for this with interest.”<ref>Baihaqi, Dala'il al-Nubuwwah, coc. Tornberg 232, fol. 85a</ref> The rest of the details are covered by the [[tafsir]] literature:		Muslim chronicler al-Baihaqi further records (in The Signs of Prophethood) Muhammad’s disciple Amru ibn al-Aas’ testimony of Quraysh leaders’ discussion concerning Muhammad's verbal attacks on them and their religious beliefs: “Never have we had to tolerate from anyone what we have had to tolerate from this man. He slanders our fathers, criticizes our religions and divides our people, and blasphemes our gods. Such grievous things have we tolerated from this man…” Muhammad, who was nearby and heard this conversation, responded with, “Men of Quraysh! I will surely repay you for this with interest.”<ref>Baihaqi, Dala'il al-Nubuwwah, coc. Tornberg 232, fol. 85a</ref> The rest of the details are covered by the [[tafsir]] literature:
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	===Summary===		===Summary===

	The ~~authoritative and wholly~~ [[Islam and Scripture\|Islamic sources]] tell us that, following Muhammad's "shameful"<ref>Francis Edwards Peters, Muhammad and the Origins of Islam, SUNY Press, p.169</ref> verbal attacks on the native [[Paganism\|pagan]] beliefs, the people of Quraysh still had hopes for reconciliation. In ~~what appears~~ to ~~be history's first ever recorded attempt at~~ inter-faith dialogue with the followers of Islam, they would visit Muhammad with different proposals of compromise so that he could accepted one of them and the dispute between them would be brought to a peaceful resolution.<ref name="Wahidi">[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2Fasbabalnuzol.asp%3Fsoraname%3D109%26ayah%3D0%26search%3Dyes%26img%3Da%26languageid%3D2&date=2015-03-14 Surah 109 Ayah 1-6] - Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou, 2011 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="kathir"></ref> They were even willing to part with their wealth and women, and follow and obey him as their leader, on the condition that he would not speak ill of their gods.<ref name="maududi">[{{Reference archive\|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html\|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> In response to their efforts at making peace, Muhammad recited surat al-Kafiroon, declaring his "rejection of all that which they worship" and showing that the disbelievers are all "one people ... because disbelief in all its many manifestations has one thing in common – that is, falsity".<ref name="kathir">[{{Reference archive\|1=http://sunnahonline.com/library/the-majestic-quran/434-tasfir-of-chapter-109-surah-al-kafirun-the-disbelievers\|2=2013-05-06}} Tafsir of Chapter 109: Surah Al-Kafirun (The Disbelievers)] - Tafsir Ibn Kathir (SunnahOnline)</ref> It was at this point that they finally "despaired of him."<ref name="Wahidi"></ref> ~~The~~ content of surat al-Kafiroon was then later [[Abrogation \|abrogated]] by verses ordering Muslims to [[Jihad\|physically attack]] disbelievers, and "the Prophet (pbuh) did fight them."<ref name="Abbas">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="Jalalayn">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref>		The traditional [[Islam and Scripture\|Islamic sources]] tell us that, following Muhammad's "shameful"<ref>Francis Edwards Peters, Muhammad and the Origins of Islam, SUNY Press, p.169</ref> verbal attacks on the native [[Paganism\|pagan]] beliefs, the people of Quraysh still had hopes for reconciliation. In a process that bears streaking resemblances to modern inter-faith dialogue with the followers of the fledgling Islam, they would visit Muhammad with different proposals of compromise so that he could accepted one of them and the dispute between them would be brought to a peaceful resolution.<ref name="Wahidi">[http://www.webcitation.org/query?url=http%3A%2F%2Fwww.altafsir.com%2Fasbabalnuzol.asp%3Fsoraname%3D109%26ayah%3D0%26search%3Dyes%26img%3Da%26languageid%3D2&date=2015-03-14 Surah 109 Ayah 1-6] - Asbab Al-Nuzul by Al-Wahidi, trans. Mokrane Guezzou, 2011 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="kathir"></ref> They were even willing to part with their wealth and offhim Muhammad his pick of women, and follow and obey him as their leader, on the condition that he would not speak ill of their gods.<ref name="maududi">[{{Reference archive\|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html\|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> In response to their efforts at making peace, Muhammad recited surat al-Kafiroon, declaring his "rejection of all that which they worship" and showing that the disbelievers are all "one people ... because disbelief in all its many manifestations has one thing in common – that is, falsity".<ref name="kathir">[{{Reference archive\|1=http://sunnahonline.com/library/the-majestic-quran/434-tasfir-of-chapter-109-surah-al-kafirun-the-disbelievers\|2=2013-05-06}} Tafsir of Chapter 109: Surah Al-Kafirun (The Disbelievers)] - Tafsir Ibn Kathir (SunnahOnline)</ref> It was at this point that they finally "despaired of him."<ref name="Wahidi"></ref> According to the traditional chronology of the suwar and the doctrine of [[abgrogation]], the content of surat al-Kafiroon was then later [[Abrogation \|abrogated]] by verses ordering Muslims to [[Jihad\|physically attack]] disbelievers, and "the Prophet (pbuh) did fight them."<ref name="Abbas">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir Ibn 'Abbas, trans. Mokrane Guezzou, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref><ref name="Jalalayn">[http://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=109&tAyahNo=6&tDisplay=yes&UserProfile=0&LanguageId=2 Surah 109 Ayah 1-6] - Tafsir al-Jalalayn, trans. Feras Hamza, 2012 Royal Aal al-Bayt Institute for Islamic Thought</ref>

	==Conclusion==		==Conclusion==

	When read in context~~, like many other [[Misinterpreted Verses\|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. In fact, this surah unequivocally forbids inter-faith dialogue, expresses Muslims' "total disgust" of non-Islamic beliefs<ref name="maududi">[{{Reference archive\|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html\|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> and advocates an "us versus them" mentality<ref name="kathir"></ref> between Muslims and disbelievers. This is how the surah is understood by mainstream ~~Islam~~ and the majority of ~~its~~ classical and contemporary scholars. Furthermore, if the ~~historical context were to be ignored~~, ~~it would still remain an abrogated~~ verse ~~superseded~~ by "the verses of fighting".<ref name="Abbas"></ref><ref name="Jalalayn"></ref>		When read in the context of the classical Muslim commentaries, surat al-Kafiroon advocates the opposite of what it appears to claim to many modern eyes and ears. In this context the surah is not a proclamation on religious tolerance and freedom or a recognition of religious pluralism. In fact, according to the traditional narrative, this surah unequivocally forbids inter-faith dialogue, expresses Muslims' "total disgust" of non-Islamic beliefs<ref name="maududi">[{{Reference archive\|1=http://www.islamicity.com/mosque/quran/maududi/mau109.html\|2=2013-05-06}} Surah 109 Ayah 1-6] - Sayyid Abul Ala Maududi, Tafhim al-Qur'an</ref> and advocates an "us versus them" mentality<ref name="kathir"></ref> between Muslims and disbelievers. This is how the surah is understood today by mainstream Islamic clerics and laity as well as the most widespread understanding amongst the majority of classical and contemporary Islamic religious scholars. Furthermore, even ignoring the traditional commentaries, the tradition renders this verse [[Abrogation\|abgrogated]] by "the verses of fighting", rendering its doctrinal impact on Muslim theology mute.<ref name="Abbas"></ref><ref name="Jalalayn"></ref>

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

Asmith at 00:44, 10 August 2020

2020-08-10T00:44:18Z

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	This article analyzes the apologetic claim that [[The Holy Qur'an: Al-Kafiroon (The Disbelievers)\|Surat al-Kafiroon]] (the [[Non-Muslims\|Disbelievers]], [[Atheists]]) advocates religious tolerance, freedom and pluralism.		This article analyzes the apologetic claim that [[The Holy Qur'an: Al-Kafiroon (The Disbelievers)\|Surat al-Kafiroon]] (the [[Non-Muslims\|Disbelievers]], [[Atheists]]) advocates religious tolerance, freedom and pluralism.

IbnPinker at 03:05, 24 July 2020

2020-07-24T03:05:35Z

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	This article analyzes the apologetic claim that [[The Holy Qur'an: Al-Kafiroon (The Disbelievers)\|Surat al-Kafiroon]] (the [[Non-Muslims\|Disbelievers]], [[Atheists]]) advocates religious tolerance, freedom and pluralism.		This article analyzes the apologetic claim that [[The Holy Qur'an: Al-Kafiroon (The Disbelievers)\|Surat al-Kafiroon]] (the [[Non-Muslims\|Disbelievers]], [[Atheists]]) advocates religious tolerance, freedom and pluralism.

← Older revision		Revision as of 14:28, 15 November 2022
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	Yohanan Friedmann has writen extensively on these verses in his book, ''Tolerance and Coercion in Islam''.<ref>Yohanan Friedmann, ''Tolerance and Coercion in Islam: Interfaith Relations in the Muslim Tradition''. Cambridge: Cambridge University Press, 2003</ref> He argues that al-Kafirun 109:6 is best understood as a plea to the Meccans to leave the Muslims alone, since in the earliest period in Mecca, the Muslims were not in a position to accord or deny tolerance to their non-Muslim compatriots. Similarly, {{Quran\|15\|85}}, {{Quran\|43\|89}} and {{Quran-range\|10\|99\|100}} (dated to a slightly later period in Mecca) suggests the inability of Muhammad to impose his will on his contemporaries at that time, prior to the Hijra.<ref>Friedmann, 2003, pp. 88-89</ref>		Yohanan Friedmann has writen extensively on these verses in his book, ''Tolerance and Coercion in Islam''.<ref>Yohanan Friedmann, ''Tolerance and Coercion in Islam: Interfaith Relations in the Muslim Tradition''. Cambridge: Cambridge University Press, 2003</ref> He argues that al-Kafirun 109:6 is best understood as a plea to the Meccans to leave the Muslims alone, since in the earliest period in Mecca, the Muslims were not in a position to accord or deny tolerance to their non-Muslim compatriots. Similarly, {{Quran\|15\|85}}, {{Quran\|43\|89}} and {{Quran-range\|10\|99\|100}} (dated to a slightly later period in Mecca) suggests the inability of Muhammad to impose his will on his contemporaries at that time, prior to the Hijra.<ref>Friedmann, 2003, pp. 88-89</ref>

	Going on to a discussion of verses concerning jihad, Friedmann notes that while the earliest verses on this topic indicate that fighting is in response to coercion against the Muslims ({{Quran-range\|22\|39\|40}}, some ~~others~~ command fighting until opponents submit to Islam by conversion or paying Jizya ({{Quran\|9\|5}}, perhaps {{Quran\|48\|16}} depending on the meaning of "submit"; {{Quran\|9\|29}} is another example that it seems should also count)~~, while other~~ verses seem to mix the two motivations of defence and achieving religious uniformity ({{Quran\|2\|193}} and {{Quran\|8\|39}}. Of the more aggressive verses, 48:16 was seen as foreseeing the ridda wars or the wars against the Persians and Byzantines.<ref>Friedmann, 2003, p. 96</ref>		Going on to a discussion of verses concerning jihad, Friedmann notes that while the earliest verses on this topic indicate that fighting is in response to coercion against the Muslims ({{Quran-range\|22\|39\|40}}), some other verses command fighting until opponents submit to Islam by conversion or paying Jizya ({{Quran\|9\|5}}, perhaps {{Quran\|48\|16}} depending on the meaning of "submit"; {{Quran\|9\|29}} is another example that it seems should also count). Other verses seem to mix the two motivations of defence and achieving religious uniformity ({{Quran\|2\|193}} and {{Quran\|8\|39}}). Of the more aggressive verses, 48:16 was seen as foreseeing the ridda wars or the wars against the Persians and Byzantines.<ref>Friedmann, 2003, p. 96</ref>

	Some commentators considered 109:6 to be [[List_of_Abrogations_in_the_Qur'an\|abrogated]] by the "verse of the sword" (9.5 or 9:29), while al-Razi mentions that it was used in the wording of peace settlements, but did not mean a blanket allowance for disbelievers. The exegetical tradition is clear in not accepting the verse at face value to be condoning shirk. Rather, it was contextualised to particular experiences of Muhammad's life or used for the theological point that not everyone will believe, but only will those whom Allah has decided.<ref>Friedmann, 2003, p. 96</ref>		Some commentators considered 109:6 to be [[List_of_Abrogations_in_the_Qur'an\|abrogated]] by the "verse of the sword" (9.5 or 9:29), while al-Razi mentions that it was used in the wording of peace settlements, but did not mean a blanket allowance for disbelievers. The exegetical tradition is clear in not accepting the verse at face value to be condoning shirk. Rather, it was contextualised to particular experiences of Muhammad's life or used for the theological point that not everyone will believe, but only will those whom Allah has decided.<ref>Friedmann, 2003, p. 96</ref>

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

	~~{{Hub4\|Misinterpreted Verses\|Misinterpreted Verses}}~~		* [[Misrepresentations of Islamic Scripture]]

	==References==		==References==

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	[[File:Al-Kafirun.png\|290px\|right\|thumb]]		[[File:Al-Kafirun.png\|290px\|right\|thumb]]
	Surah 109 "Al-Kafirun" contains a core message which on its surface seems to be one of reconcilliation with the non-believers(the [[Non-Muslims\|Disbelievers]], [[Atheists]]): "to your religion and to me (my) religion." Although often pointed to as an example of religious tolerance, freedom and pluralism, the traditional understanding of the verse in classical commentaries and hadith is altogether different from this more modern understanding.		Surah 109 "Al-Kafirun" contains a core message which on its surface seems to be one of reconcilliation with the non-believers(the [[Non-Muslims\|Disbelievers]], [[Atheists]]): "to your religion and to me (my) religion." Although often pointed to as an example of religious tolerance, freedom and pluralism, the traditional understanding of the verse in classical commentaries and hadith is altogether different from this more modern understanding.

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	[[File:Al-Kafirun.png\|290px\|right\|thumb]]		[[File:Al-Kafirun.png\|290px\|right\|thumb]]
	This article analyzes the apologetic claim that [[The Holy Qur'an: Al-Kafiroon (The Disbelievers)\|Surat al-Kafiroon]] (the [[Non-Muslims\|Disbelievers]], [[Atheists]]) advocates religious tolerance, freedom and pluralism.		This article analyzes the apologetic claim that [[The Holy Qur'an: Al-Kafiroon (The Disbelievers)\|Surat al-Kafiroon]] (the [[Non-Muslims\|Disbelievers]], [[Atheists]]) advocates religious tolerance, freedom and pluralism.

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	[[File:Al-Kafirun.png\|290px\|right\|thumb]]		[[File:Al-Kafirun.png\|290px\|right\|thumb]]
	This article analyzes the apologetic claim that [[The Holy Qur'an: Al-Kafiroon (The Disbelievers)\|Surat al-Kafiroon]] (the [[Non-Muslims\|Disbelievers]], [[Atheists]]) advocates religious tolerance, freedom and pluralism.		This article analyzes the apologetic claim that [[The Holy Qur'an: Al-Kafiroon (The Disbelievers)\|Surat al-Kafiroon]] (the [[Non-Muslims\|Disbelievers]], [[Atheists]]) advocates religious tolerance, freedom and pluralism.