Religiosity and Radicalism: Two sides of the same coin?

Arif Humayun Summary The obvious increase in religiosity amongst Muslims has unfortunately been accompanied with increasing radicalism. Terrorist attacks and suicide bombings are carried out with impunity by the likes of Taliban and al-Qaida, even in Muslim countries. Muslims proclaim Islam to be a religion of peace and acknowledge that radicals exploit their faith by using flawed interpretations to justify terrorist acts. Ironically, Muslims have failed to reject those flawed doctrines and take principled and unqualified positions condemning all forms of terrorist acts perpetuated under the name of Islam. Sadly, some of the convoluted concepts used by terrorists have become embedded in their psyche and, barring some lone voices, prevent Muslim societies from unequivocal denunciation of these heinous crimes. This paper will identify such flawed ideologies and show that they are contrary to the Quranic teachings. It is intended to identify the sources of flawed ideologies to encourage an internal debate amongst Muslims to better understand Islam, via the Quran, and reject the defective ideologies. Introduction The dilemma that confuses Muslims and non-Muslims alike is: How can a religion of peace be used to justify terrorist acts and political wars? How can faith be exploited to mobilize and motivate hordes of people to chase a transcendent reward in the afterlife? How can large populations of poverty-stricken and war-weary masses be used as an endless supply of potential recruits eager to strap bombs to their bodies, their only weapons in their misguided quest for glory, and provide the low-cost fuel for Al Qaedas and Talibans aims? The intellectual confusion amongst Muslims is the unintended consequence of allowing the perpetuation of reactionary positions formulated by the radical clergy in the past century. The naive responses to evolving geopolitical events that transformed the global economic base from agrarian to industrial provided a false sense of unity, a sense of belonging and purpose to Muslims, who, in a rapidly changing and connected world, were unable to explain themselves. Their refusal to accept the changes and failed attempts to retain their cultural and social practices increased their isolation. The French sociologist Oliver Roy supports this contention: The illusion held by Islamic radicals is that they represent tradition when in fact they express a negative of Westernization. 1 Roy and Gilles Kepels 2 research has challenge several myths about Islamic militancy; they insist that radical Islam is a modern philosophy, not a throwback to an ancient past. Islamic traditionalists have a deep attachment both to the literal word of the Quran and to the cultures and institutions of Islam. Over the centuries, however, those cultures and institutions have transformed the reading of the Quran and the practice of Islam. Religions, like all social forms, cannot stand still. Islam today can no more be like the Islam of the seventh century than Mecca today can look like the city of Muhammadssa* time.

1 2

Oliver Roy, Globalized Islam p20 professors at the Centre national de la recherch scientifique (CNRS) in Paris * Customary salutation meaning peace be on him

Pursuing Western education and adopting Western culture thus became un-Islamic and was prohibited. Similarly befriending non-Muslims was declared un-Islamic! These bizarre concepts and practices isolated the Muslims and pushed them further down the intellectual, economic and political ladder. Lack of critical analysis and the virtual absence of progressive leadership allowed these convoluted concepts to permeate the Muslims belief. Rather than moving forward to adopt and integrate in the industrial economy, Muslims regressed into their feudal, tribal and cultural norms the very thing that Islam had set out to undo! Unable to fully comprehend the Quran, most Muslims rely on the clergys interpretations to understand their faith. Translating and interpreting the Quran requires, in addition to linguistic skills, a thorough knowledge of other religions, sciences, history, and worldly matters which are essential prerequisites for the job. The affects of the commentators intellectual limitations, cultural and political biases on their interpretation is confirmed by Bucaille: 3 In fact there are still many translations and commentaries [of the Quran] in circulation today that can give a completely false idea of the Quranic Revelation on this subject to the scientist who reads them. . we shall see the reason why distinguished Arabists who lack scientific background have made such blunders. Several Western leaders have similarly acknowledged the Muslims view that Islam is really a religion of peace and that jihadists distort the message of the Quran. Tony Blair states: The most remarkable thing about the Quran is how progressive it is. I write with great humility as a member of another faith. As an outsider, the Quran strikes me as a reforming book, trying to return Judaism and Christianity to their origins, much as reformers attempted to do with the Christian church centuries later. The Quran is inclusive. It extols science and knowledge and abhors superstition. It is practical and far ahead of its time in attitudes toward marriage, women, and governance. 4 Presidents Clinton, Obama and several other world leaders have echoed similar sentiments. In spite of the global acknowledgement about the peaceful credentials, Muslims have allowed the flawed concepts that can be exploited to justify terrorism to exist within Islam. Examples of misrepresented concepts that promote radicalism are: Ummah (community), Jihad, Blasphemy, Apostasy, Sharia, Caliph and Islamic Government. These will be explained with reference to Quranic assertions and contrasted with the radicals misrepresentations. The practices of suicide bombing, justifying the killings of non-Muslims, not befriending non-Muslims, which contribute to this debate, will also be explained. The Flawed Ideologies The twentieth century was a tumultuous period in the history of Muslim countries. After having lived under colonization, the Second World War gave Muslims the hope for freedom because the war had weakened the colonial powers. The political clergy urged Muslims to revert to the pure Islam and defined new concepts towards that journey. Community (ummah) was thus defined as the utopian Muslim homeland a geographically and politically unified country, governed under sharia (Islamic rule) by the Caliph. This perfect homeland was to be called the land of peace (dar-ul-Islam) and by contrast, non-Muslim countries would be termed land of war (dar-ul-harb). The Muslim country was obligated to spread Islam, using force if necessary by waging jihad against the enemy. Non-Muslims were thus fair game; Muslims who opposed these policies were declared non-Muslims apostates or blasphemers
3 4

Maurice Bucaille, The Bible, The Quran and Science (discussing human reproduction), p200 Blair, A Battle for Global Values

and decreed to be killed as a religious obligation by true Muslims! Sharia was to be the rule (constitution) of the utopian Muslim homeland and implemented by the Caliph, who would be the spiritual and political leader of that homeland. Muslims, who were generally disillusioned by the colonization of their lands, were attracted to this message as it gave them identity and a purpose in life. The unholy blend of religion and politics was implicit in this flawed concept of a geographically and politically unified Muslim homeland in the twentieth century. A unified Muslim state existed only for a brief period during and immediately after the Holy Prophets lifetime when Islam was taking roots in the 7th century; Sharia, as known today, was not developed till the 10th century. Contrary to the common perceptions, and as explained later, sharia at that time actually ensured the separation of religion and politics. The emergence of radicalism in Islam actually began with the destruction of the Ottoman (Turkish) Caliphate after the First World War after which Kamal Ataturk established a secular government in Turkey in 1924. This caused great turmoil among Sunni Muslims and in 1928, the Muslim Brotherhood was formed to reclaim Islams political dimension lost with the fall of the Ottoman Caliphate by Hassan al-Banna in Egypt. The Brotherhood believed that Muslims should find solutions for resolving all issues within Islam and not adopt European political ideas. Till today, the Brotherhood motto remains: Allah is our objective, the Prophet is our leader, the Quran is our law, jihad is our way and dying in the way of Allah is our highest hope. A decade or so later, Maulana Sayyid Abul Ala Maududi (in India) and his Egyptian contemporary Sayyid Qutb, a Banna protg and Brotherhood intellectual, refined these destructive concepts and emerged as the twin founders of these flawed concepts. Maududi, founded the Jamaat-e-Islami party in 1941 in undivided India and began the task of Islamic renaissance. Maududi vociferously opposed the idea of an independent Pakistan that was to be a modern, democratic and secular state with a Muslim majority, modeled on the British democratic system. He pronounced that the Holy Prophet has positively and forcefully forbidden Muslims to assume the culture and mode of life of the non-Muslims because such cultural influences rots the essence of Islam. Maududi regarded politics as an integral and inseparable part of the Islamic faith, adding that the five pillars of Islam 5 were merely preparation for jihad. 6 Thus the prohibition against pursuing Western education and befriending non-Muslims probably comes from this convoluted mindset. Virtually simultaneously, Qutb declared that the Muslim world had reverted to an age of ignorance (jahiliyyah) a term that Prophet Mohammadsa had used to describe the state of Arabs before the revelation of Islam; he proposed the eradication of ignorance and building an Islamic state like the Prophet had done during his time. Qutb preached that most Muslims had themselves become corrupt and ignorant, and therefore, were subject to excommunication from Islam (takfir). Thus the radicals usurped the Divine right to determine the individuals piety; excommunication became their weapon of choice to exclude the moderates. Sadly, this mindset forms the basis for todays apostasy and blasphemy laws in some Muslim countries to exclude and persecute moderates and settle personal scores against minorities by falsely accusing them of these crimes. A new generation of radicals thus became enraptured by the idea of jihad, which Qutb, like Maududi, believed to be the only way of overcoming modern-day barbarism and ignorance.

Profession of the faith, Five daily prayers, Fasting during Ramadan, Zakat (almsgiving) and Hajj (pilgrimage to Mecca) 6 Maududi, Towards Understanding Islam

As will be explained later, Qutbs was eventually hanged in Egypt in 1966 but his brother Muhammad was released from prison. He moved to Saudi Arabia and became a professor of Islamic studies where he mentored Ayman al-Zawahiri, founder of the Egyptian Islamic Jihad group; Zawahiri in turn mentored al-Qaidas founder Osama bin Laden! In addition to the abolition of Caliphate, the Brotherhood and Jamaat-e-Islami were also concerned about the erosion of the Muslim ummahs unity because of the emergence of newly independent countries driven by nationalistic fervor Egypt and Syria, Turkey, Iran, Pakistan and Indonesia. These countries defined their priorities and pursued independent goals for economic development which were largely seen as secular, and not religious, by these groups. It was but natural for the Brotherhoods intellectual Sayyid Qutb to adopt Maududis ideas in 1950 after returning from a two-year stay in the USA which confirmed his preconceived and convoluted view that the Western culture was depraved. Both Brotherhood and Jamaat-e-Islami felt that nationalism and Westernization was disintegrating the Muslim ummah and leading it astray by dividing the historic land of Islam (dar al-Islam) into independent countries. This thinking led to the innovation of flawed concepts and the empowerment of politicized clergy in Islam. Ummah or Community Wikipedia describes the Arabic word ummah as community or nation. It is commonly used to either mean a collective nation of states, or in the context of pan-Arabism, the whole Arab world. In the context of Islam, the word ummah is used to mean the diaspora or community of believers and thus the whole Muslim World. In Hebrew, ummah also means a people. In this sense, the earliest document negotiated by the Holy Prophet with the leading clans of Madina in 622 AD explicitly referred to the Jewish and pagan citizens of Medina as members of the ummah. 7 The Quran does not refer to a geographically and politically united country or nation as the radical clergy would like people to believe. The commonly cited Quranic reference about ummah is in Chapter 3 verse 111 which states: You are the best people raised for the good of mankind; you enjoin what is good and forbid evil and believe in Allah. The important thing in the verse is that being termed best people is conditional of three factors: (a) raised for the good of mankind; (b) obligated to do good deeds and forbid evil, and (c) to believe in one God. Mankind in the verse clearly refers to all humanity; it does not limit the Muslims obligation to good deeds to any particular country, region or people. Mere profession of Islam, without good deeds aimed towards serving humanity, does not qualify Muslims to be the best people! Jihad Any misconception that jihad promotes violence or is a holy war needs to be rejected absolutely; violence or war can never be holy and political wars cannot be jihad. Jihad means striving in the cause of Allah and the Quran defines several possible forms of jihad 8 which do not refer to violence or war.
7 8

http://en.wikipedia.org/wiki/Ummah Covered in Quran Ch 22, verse 79; Ch 25, verse 53; Ch 8, verse 73; Ch 2, verse 122; Ch 4, verse 75; Ch 4, verse 85.

First and foremost, jihad is the struggle to overcome personal egos and arrogance. It also refers to peaceful struggles within societies to eliminate exploitation and persecution; to intellectual discourses for the establishment of peace, social justice, and equality, and a defensive war to prevent religious persecution. Karen Armstrong confirms that jihad is indeed a broader concept and does not revolve around violence: the root JHD implies more than a holy war. It signifies a physical, moral, spiritual and intellectual effort. There are plenty of Arabic words denoting armed combat, such as harb (war), siraa (combat), maaraka (battle) or qital, which the Quran could easily have used if war had been the Muslims principal way of engaging in this effort. Instead it chooses a vaguer, richer word with a wide range of connotations. The jihad is not one of the five pillars of Islam. It is not the central prop of the religion, despite the common Western view. But it was and remains a duty for Muslims to commit themselves to a struggle on all fronts moral, spiritual and political to create a just and decent society, where the poor and vulnerable are not exploited, in the way that God had intended man to live. Fighting and warfare might sometimes be necessary, but it was only a minor part of the whole jihad or struggle. A well-known tradition (hadith) has Muhammad[sa] say on returning from a battle, We return from the little jihad to the greater jihad, the more difficult and crucial effort to conquer the forces of evil in oneself and in ones own society in all the details of daily life. 9 John L. Esposito corroborates Armstrongs views. 10 Unlike the terrorists version, jihad is a much broader concept of reforming the individual and the society. Prophet Muhammadsa practically demonstrated the concept of jihad during his lifetime (570-632 CE). He fought defensive wars and only after receiving Divine authorization. He accepted the enemys offer for peace, even though it appeared disadvantageous for the Muslims, 11 he did not harm noncombatants and the elderly, preserved all places of worship, treated prisoners with respect and kindness. He forgave his enemies when he captured Mecca without a fight and without any casualties. 12 As already stated, Prophet Muhammadsa, urged Muslims to leave the lesser jihad and engage in the greater (intellectual) jihad which is against the individuals arrogance, ego, and other selfish traits. He thus left a great example for Muslims to follow. The initial Quranic revelation permitting Muslims to take up arms is in Chapter 22, verses 40-42. Revealed in Mecca, these verses state the fundamental law for war in Islam:
Permission to take up arms is given to those against whom war is given to those against whom war is made, because they have been wronged and Allah, indeed, has power to help them. Those who have been driven out from their homes unjustly, only because they said Our Lord is Allah. And if Allah had not repelled some people by means of others, cloisters and churches and synagogues and mosques, wherein the name of Allah is oft remembered would surely have been destroyed. And Allah will, surely, help him who helps Him. Allah is, indeed Powerful, Mighty. Those who, if We establish them in the earth, will observe Prayer and pay the Zakat and enjoin good and forbid evil. And with Allah rests the final issue of all affairs.

These self explanatory verses clearly states policy for any war. There is no incitement to violence and puts more constraints on Muslim warriors. The Quran mentions war in two other chapters (2 and 9) and both refer to specific war events after hostilities had commenced and relate to the conduct of that
9

Karen Armstrong Muhammad: Biography of a Prophet, p 168 John L. Esposito Unholy War: Terror in the name of Islam p 28 11 Karen Armstrong Muhammad: A Prophet for Our Times p 175-189 12 Ibid, p 198-205
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specific situation. Radicals exploit these verses to motivate and invite Muslims to join their cause. These verses, together with explanations based exclusively on Quranic affirmations, are required to understand how these are taken out of context and distorted (Appendix 1). Blasphemy Several recent events have made Blasphemy synonymous with violence, street protests, and murder. The fatwa against Salman Rushdie, the protests against the distasteful Danish cartoons, and the murder of Dutch citizens, readily come to mind. Similarly, many innocent Muslims and non-Muslims have been accused of blasphemy in the Muslim world for personal or political reasons. Islam does not prescribe any physical punishment for blasphemy by humans, despite the commonly held view to the contrary. The Quran mentions blasphemy five times 13 14 15 16 17 and condemns it only on moral and ethical grounds, advising Muslims to temporarily disassociate from gatherings that mock and ridicule religious values. Muslims are prohibited from blaspheming idols and objects of worship by nonMuslims because that might encourage blasphemy against God. Above all, the Quran cites Jews for blaspheming against Mary and Jesus by declaring her unchaste and alleging Jesus birth as questionable but does not authorize humans to punish them. The Quran records an instance of blasphemy 18 where the Prophet forgave the blasphemer in spite of the Muslims demand that he be punished. The Prophet even led the blasphemers funeral prayer despite opposition from some Muslims. 19 Apostasy The Quran specifies no punishment to be administered by Muslims to apostates those who first accept Islam and then turn away from it in disbelief. Affirming that apostates can not cause any damage to Allahs religion 20 the Quran repeats Allahs promise to guide a large number of people to replace an apostate. 21 22 Further clarifying this matter, the Quran expressly affirms that there is no

He has already revealed to you in the Book that, when you hear the Signs of Allah being denied and mocked at, sit not with them until they engage in a talk other than that; for in that case you would be like them. Surely, Allah will assemble the hypocrites and the disbelievers in Hell all together. (Quran Ch 4, verse 141) 14 When thou sees those who engage in vain discourse concerning Our Signs, then turn thou away from them until they engage in a discourse other than that. And if Satan cause thee to forget, then sit not after recollection, with the unjust people. (Ch. 6, verse 69) 15 Revile not those whom they call upon beside Allah, lest they, out of spite, revile Allah in their ignorance. Thus unto every people have We caused their doing seem fair. Then unto their Lord is their return; and He will inform them what they used to do. (Ch 6, verse 109) 16 For their disbelief and for their uttering against Mary a grievous calumny. (Ch 4, verse 157) 17 No knowledge have they thereof nor had their fathers. Monstrous is the word that comes out of their mouths. They speak naught but a lie. (Ch 18, verse 6) 18 They say, If we return to Madinah, the most exalted will, surely, drive out there from the most mean, while true honor belongs to Allah and to His Messenger and the believers; but the hypocrites know not. (Ch 63, verse 9) 19 Bukhari al Kitab Al-Janaiz p. 121, and ibid Bab-al-Kafn pp. 96-97 20 Quran Ch. 3, verse 145 21 Quran Ch 5, verse 55 22 Quran Ch 2, verse 218; Ch 3, verses 87-91; Ch 3, verse 145; Ch 4, verse 138; Ch 5, verse 55; Ch 16, verse 107.

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compulsion in religion and that right has been made distinct from wrong. 23 Moreover, the Prophets role is defined as a Warner and not a Magistrate over people. 24 The Quran is most emphatic on freedom of conscience. Faith is a matter of conscience and conscience cannot be compelled. A person may be forced or coerced into saying they believe or disbelieve, but they cannot be forced to accept it. Such an effort is futile and self-defeating. 25 Sharia Sharia is probably the most discussed and feared Islamic Law which was developed under the Abbasid Caliphates 26 of al-Mahdi (775-785 CE) and Harun al-Rashid (786-809) by two noted scholars Malik ibn Anas and al-Shafii, who were earlier imprisoned for participation in the Shia uprising by early Abbasid caliphs. Sharia literally means the path leading to the watering place and is considered to be the expression of divine will. It constitutes a system of duties incumbent upon all Muslims by virtue of their religious beliefs and is based on traditional Islamic scholarship covering all aspects of life including laws of inheritance, marriage, and restitution for injuries and murder, rules for fasting, charity, and prayer to matters of state, like governance and foreign relations. Per Karen Armstrong: 27 Sharia was designed to create a uniform legal system for implementation throughout the Muslim (Abbasid) empire. These Abbasid Caliphs encouraged the emergence of a distinct class of scholars for this purpose; the scholars framed the laws which were enforced by the emperor thus ensuring the separation between the religious scholars and the executive. Sharias ethos, like that of the Quran, was egalitarian. Special provisions were included to protect the weak, and no institution, such as the caliphate or the court, had any power to interfere with the personal decisions and beliefs of the individual. Each Muslim has always had a unique responsibility to obey Gods commands, and no religious authority, institution, or a specialized group of clergy could intercede between God and the individuals who were all considered equals. Sharia was thus an attempt to rebuild society on criteria that were entirely different from those of the emperors court. The fact that several non-Muslims lived in peace and prospered within the Muslim Empires is well documented; it confirms that sharia law worked well for non-Muslims at the time when it was developed and properly implemented. Caliph The concept of Caliph, in the radicals way of thinking, is a very explosive issue which they cannot explain; it links back to Jesusas** Crucifixion. Some Muslims believe that Jesus was physically raised to
Quran Ch 2, verse 257 Quran Ch 4, verse 81 25 Quran Ch 18, verse 30; Ch 10, verses 100-110 26 The Islamic caliphate was formed after the Prophets death to lead the community. The first four caliphs (Abu Bakr, Umar, Utman, and Ali), elected based on piety and are known as the rightly guided caliphs. Internal dissent resulted in the assassination of the last three caliphs and a civil war broke out after Alis murder. The winner, a provincial governor Muawiyah, formed the Umayyad dynasty and claimed the caliphate in 661. The Umayyad sa Dynasty was defeated by the descendants of Muhammad's uncle Abbas ibn Abd al-Muttalib who formed the Abbasid dynasty in 750 CE and also claimed the caliphate. (http://en.wikipedia.org/wiki/Islam) ** Customary salutation used for prophets as a sign of respect 27 Karen Armstrong, Islam: A Short History, p 61
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Heavens before crucifixion; 28 they expect his physical descent towards the end of time when the Mahdi or the guided one will also emerge in the latter days; the two will help Islam prevail over every other religion. Caliphate will originate as a consequence of the Messaihs advent. The obvious question that complicates the problem for people with such beliefs is Jesusas status after descending to the earth will he return as prophet, as he was before his ascension? If he returns as a prophet, then what happens to another convoluted concept of Finality of Prophethood meaning there can be no prophet after Prophet Mohammadsa. Related questions like what would Jesusas message be after his descent would he preach the Law of Mosesas or the Law of Mohammadsa? And if Jesusas did indeed ascend to heavens as the radicals believe, then he would have been alive till his descent and this confirms the Christian view and supports Jesusas Divinity! Exploring the concept of Caliph is some detail exposes the irreconcilable issues and leads to the obvious conclusion that the radicals concept of the utopian Muslim community (ummah) is flawed. The alternate explanation that the Second Coming of Messiah will be spiritual, like the spiritual Second Coming of Elijah (in the personality of John the Baptist), is more tenable. The Muslim Messiah can then preach the Law of Mohammadsa and reestablish the meaning of Quran in the light of current knowledge (industrial economy) and will not be bound by any sectarian interpretation. This spiritual Messiah will establish a non-political caliphate to guide Muslims without taking political positions. Islamic Government Islam does not endorse or sanction any particular form of government, including theocracy. Politicized Muslims clergy around the world clamors for the implementation of Islamic Law (sharia) in Muslim countries; they denounce Western policies as satanic; pour scorn on such cherished values as secularism, democracy, and human rights and erroneously equate them with vulgarity and promiscuity. They convey the impression that Islam and the West are incompatible and Western ideals are utterly opposed to Islamic teachings. It is, therefore, important to denounce these myths and demonstrate that most secular laws and Quranic teachings (the basis of Islam) are quite compatible; in fact the secular laws in Western countries are based on equality, justice, and peace the foundation of Quranic teachings and are thus closer to the Islamic Law than most people realize. They should also realize that the institution of clergy let alone politicized clergy is alien to Islam. Either the politicized clergy is unaware of Islamic Law or they use this as a hollow slogan for political purposes. Either way, such demands confirm the clergys ignorance of Islamic teachings or highlight their greed to usurp further control of Muslim societies. The severe intellectual crisis gripping the socalled Muslim world, where the gravity of crisis is directly proportional to their Islamization campaigns, illustrates these observations. While the clergys position that the Quran defines the complete code of conduct for humans is true, it is important to understand that the Quran enunciates only the fundamental principles on which progressive societies can be built with the assurance of peace, equality, and social justice. The details have to be continually worked out by humans, by mutual consultation, to keep abreast of the everchanging needs of the society. Specific requirements of Islamic Law are absolute justice, equality, and freedom of choice in all matters, including religion; the promotion of virtue and the suppression of vice; and social welfare for the citizens.
28

This differs from the Christian concept where Jesus was first crucified and then raised to Heavens.

Discussion The dichotomy between the Quranic assertions and the flawed concepts portrayed by the clergy Community, Jihad, Blasphemy, Apostasy, Sharia, and Caliph are obvious from the above explanations. Thus the disastrous results of following these flawed ideologies, developed in the past century, on Muslim societies are not surprising. The theory that Muslims are a separate nation, united only by faith, served as the basis for the creation of Pakistan; that fallacy became obvious by the creation of Bangladesh in a relatively short span of 24 years. Similarly, the failed union of Egypt and Syria as United Arab Republic, that lasted only three years, further disproves that theory. Conversely, the economic union in Europe (European Union) and the various trading blocs around the world largely based on cultural or economic interests seem to more cohesive and successful groupings. The concept of a utopian Muslim country, and the durability of the Islamic bond for unifying countries, can thus be readily rejected. This will automatically challenge the incorrect concept of jihad, sharia, blasphemy, apostasy, Islamic Government, etc., all of which are intricately intertwined with the flawed concept of the ideal Muslim homeland. Similarly, this will help eradicate other destructive and criminal acts like suicide bombings and bizarre concepts like not befriending non-Muslims, etc., which were introduced by the politicized clergy to retain control over the Muslims intellect. The correlation between increasing religiosity and radicalism in Muslim societies is obvious; its reasons must be clearly understood. Two broad theories for explaining the radicalism and violence in Muslims have been proposed: (1) Islam is inherently violent, and (2) Muslim violence is the reaction to the Western hatred of Islam and Muslims. Neither explanation holds up; radicalism has complex roots which primarily are due to the Muslims lack of understanding of their faith. Blaming Islam does not explain the changing character of Muslim communities and their evolving beliefs, even in Muslimmajority countries. Islam, like every religion, not only has a scripture but also a successful history rooted primarily in the Arab culture, agrarian economy, a set of institutions, the clergy and a diverse body of believers. All these factors influence the interpretation of the Quranic teachings. Per Olivier Roy 29: The key question, is not what the Koran actually says, but what Muslims say the Koran says. He adds the irony that Muslims continually disagree on what the Quran says, while stressing that the Koran is unambiguous and clear-cut. Islam has been transformed not just through time but across space too. The spread of the faith from Arabia throughout the world for over fourteen centuries, incorporated peoples who integrated many of their old religious, social, and cultural practices into the meaning and interpretation of the Quran. Thus the meaning of traditional Islam will vary as a function of geography and time! True Islam however, cannot be defined, especially as both Sunnis and Shiites see themselves as true believers. The Shia-Sunni divide occurred shortly after the Prophets death as a power struggle for the leadership of the Muslim nation. Shias believe that only the Prophets cousin Ali should have been the true caliph and the caliphate should stay within his descendents. Shias thus refuse to recognize the authority of other caliphs, choosing instead to follow a line of imams whom they believe to have been appointed by the Prophet or by God Himself. Sunnis, on the other hand, take a more pragmatic view, arguing that leadership should rest with whoever is most capable. Sunnis accept all caliphs, including Ali, and the subsequent caliphs of the Umayyad and Abbasid dynasties who came to power through political wars; Umayyads defeated Ali and were themselves later defeated by the Abbasids. The major conflict within

29

Oliver Roy, Globalized Islam, p 10

Islam today is between Sunnis and Shias, and between Sunni and Shia strands of radicalism, driven by Saudi Arabia and Iran respectively. Several Muslim countries are signatories to Universal Human Rights Declaration adopted by the UN General Assembly in 1948. After Ayatollah Khomeinis rejection of the Universal Human Rights Declaration as a secular document espousing Western values, the 57-member the Organization of Islamic Countries (OIC) also rejected the Universal Declaration of Human Rights and adopted its own Islamic version in 2008 which, based on sharia, has blasphemy and apostasy as core components. While it implies that Islamic principles for human rights are superior to the secular principles, it is inconsistent with the pathetic human rights record of the Muslim world. This is a false claim because Human Rights Declaration should only articulate principles which the original 1948 version does very well. The Islamic version will limit free speech and freedom of choice by criminalizing the criticism of religions and by preventing people from renouncing Islam for another faith. The radicals interpretation of blasphemy and apostasy as punishable crimes are contrary to the Quran; their implementation as part of the Islamic Human Rights Declaration is ridicules! As already stated, this political as much as theological conflict is driven by the struggle between Saudi Arabia and Iran for leadership of the Muslim world. As Olivier Roy points out, to a fundamentalist the enemy is not modernity but tradition, or rather, in the context of Islam, everything which is not the Tradition of the Prophet. The celebration of the authentic Prophetic tradition expresses not a desire literally to return to the past but an attempt to use the past to reshape the present. For all the yearning for an authentic Islam, fundamentalists are quite at home in the modern world. They have embraced not just new technology, such as the Internet, but also contemporary political ideas. 30 Exploitation of Islam to counter the growth of secular radicalism, considered more threatening by several Muslim and non-Muslim governments, is also a major factor in increasing radicalism. For example, the Muslim Brotherhood opposed Egyptian President Gamal Abdel Nasser for deposing King Farouk through the army coup of 1952 because Nasser a nationalist with secular credentials had replaced the King who was considered a religious scholar. Nasser savagely repressed the Brotherhood for their opposition, imprisoning and executing many of its leaders, including Qutb, as described earlier. This became the turning point in the Brotherhoods outlook and Nasser thus became the symbol of the godless modernism that was sweeping the Islamic world. However, after the Israeli victory in the six-day war against the combined armies of Egypt, Syria, and Jordon in 1967, the secular left led violent street protests and targeted the President who had led the war against Israel. These protests grew in scope and ferocity over the next few years. Vice President Anwar Sadat succeeded Nasser in September 1970 and came to a rapprochement with the Muslim Brotherhood to quell the violence led by the liberal left. He released the Brotherhood members from prison and encouraged them to organize against the liberal left in the universities. Sadats plan thus successfully controlled the secular left but replaced them with another monster Islamic radicals. Ironically, Sadat was killed by the radicals during a military parade in 1981. Sadats move was akin to the introduction of cane toads in Australia for pest control; while successful in controlling pests, the cane toad has itself become the pest due to the absence of natural predators in that environment! Unfortunately, this approach, of which terrorism is a by-product, has been repeated several times.

30

Oliver Roy, Islam and Resistance in Afghanistan, p 3

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Some unfortunate examples of the unintended consequences of this approach are Israels encouragement of Muslim Brotherhood to establish their presence in Gaza to counter the influence of the secular Palestine Liberation Organization in the 1970s. 31 A decade later the Brotherhood created Hamas who, not only reigned terror upon Israel, also encouraged the PLO to increasingly follow their radical approach. The Pakistani Prime Minister Zulfikar Ali Bhutto also gave in to the radicals demands in 1974 to seek their support for retaining power by declaring the Ahmadiyya Muslim Community as non-Muslims. General Zia ul Haq who deposed Bhutto in a military coup in 1977, himself a radical, encouraged the radicalized clergy to enforce his Islamization policies. His move to forcefully enforce Islam by forcing people to pray, fast, etc., and introducing several so-called Islamic laws, permanently transformed the Pakistani society which became increasingly radicalized and also embraced the drug and gun culture. Pakistan has historically relied on radicals for forwarding its foreign and defense policies by promoting jihad. No wonder Pakistan is considered the epicenter of global terrorism! The growth of radicalism in Pakistan provided the infrastructure for the USA to defeat the Soviets in Afghanistan. Washington and Riyadh took advantage by jointly finding transnational organizations to fight the Afghan jihad by funding, training and organizing international jihadists including Osama bin Laden and the groups that eventually became the Taliban to drive out the Red Army. In addition to humiliating the Red Army, the US and Saudi objective was to also stem Iranian influence on the Muslim world by reasserting the power and prestige of Saudi Arabia whose conservative Wahhabist regime is still closely allied with the US. The war in Afghanistan helped create not just a physical network of jihadists but also a symbol of Muslim struggle. In the 1990s, Western powers tacitly allowed many Afghani jihadists to come to Bosnia to fight against the Serbs and establish a new focus for Muslim radicalism. This has been a common story over the past few decades. Secular governments unleash the dogs of militant religion to keep in check left-wing radicals, believing that the dogs can be tethered again after they have done their job only to be savaged themselves by the beasts they have let loose. By making concession after concession in the moral and cultural domains, Kepel writes, governments in Muslim countries gradually created a reactionary climate of re-Islamization. They sacrificed lay intellectuals, writers, and other Westernized elites to the tender mercies of bigoted clerics, in the hope that the latter, in return, would endorse their own stranglehold on the organs of state. 32 Kepel observes: For all its political successes in the 1970s and 1980s, by the end of the twentieth century the Islamist movement had signally failed to retain political power in the Muslim world, in spite of the hopes of supporters and the forebodings of enemies. Not only has Tehran failed to export its revolution, but Islamist parties have failed to win mass support in spite of the growing religiosity observed amongst Muslims. 33 The British sociologist Frank Furedi coined the term therapy culture to describe the growing emotionalism and its tendency to cultivate vulnerability. Philosopher Charles Taylor and the sociologist Olivier Roy, have described how such emotionalism has become central to new forms of expressive faiths. Olivier Roy states: All religious revival movements of the late twentieth century are marked by an anti-intellectualism that favors a more emotional religiosity, so that feelings are more important
31 32

Abu-Amer, Islamic Fundamentalism in West Bank and Gaza, cited in Kenan Maliks from Fatwa to Jihad p 97 Gilles Keppel, Jihad, p 83 33 Ibid, p 4

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than knowledge. This is true not just of radical Islam but also of other born again religions, such as charismatic Christianity, the Lubavitch, one of the largest Jewish Hasidic communities and the Hindutva, a Hindu revivalist movement. Such faiths play on emotion through ritual and collective expressions of faith, using symbolic and ostensible markers of belonging. This is one reason for the importance of the veil to radical Islamists. Islamists like flaunting a piece of clothing that traditionally was of little concern to Islamic scholars, because it is such a visible marker of belonging and of difference. 34 It is common sight in Muslim countries where even men use specific color and style turbans (head coverings), apparel and beard styles to identify themselves with specific radical groups, much like the gang members! Concluding Comments Contemporary Islamic radicalism is not an expression of ancient theological belief. It is really a reaction to the growing isolation of Muslims because of political and social changes throughout the world and their unpreparedness to embrace the industrial economy which requires the rejection concepts based on flawed interpretations. Virtually instantaneous global communications highlight and contrast cultural differences between societies which are extremely unsettling for traditional societies; it increases fragmentation, makes sections of the population feel disconnected and blurs the traditional moral lines. It increases disenchantment with politics and politicians and increases the erosion of the distinction between our private lives and our public lives. Radical Islamists have responded to the political crisis created by these changes by returning to the Quran and taking literally its strictures and also inventing flawed concepts. Rather, than categorically reject all suicide bombings and terrorist acts, several Muslim leaders take the untenable position of condemning the killings of Muslims while explaining the deaths of non-Muslims as justifiable retaliatory acts against conspiracies hatched by non-Muslims. This twisted logic adds to the confusion among Muslims and widens the gulf with non-Muslims. The prevalent feudal and tribal societies in most Muslim countries hinder intellectual development and suppress the individuals rights which allow the concentration of absolute power, without accountability, in the leaders hands. Modern education that encourages individual freedoms and enables critical thinking is discouraged which, in turn, arrests economic and intellectual progress. Terror is an expression of frustration by radical Islamists who are unable to win a mass following. Jihadists have made death into a spectacular display of violence and destruction to gain the attention they cannot win through political means. Nothing reveals the moral squalor of radical Islam better than its celebration of the suicide bomber. Traditional political and military movements nurtured as their greatest asset the people who supported them. For jihadists people are like firecrackers to be lit and tossed away. 35 Muslims should first understand and practice the Quranic teachings of research to contemplate the meaning of life, focus on education and become part of the industrialized societies, and take principled and unqualified positions to unequivocally reject all forms of terrorism and radicalism in short practice Islam to make their world a better place!

34 35

Oliver Roy, Globalized Jihad, p 31 Kenan Malik, From Fatwa to Jihad, p 94

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Appendix 1 Quranic Affirmations on War Translation and Explanatory notes

Ch 22, Verses 40 (Sura Al-Hajj) Permission to take up arms is given to those against whom war is given to those against whom war is made, 36 because they have been wronged and Allah, indeed, has power to help them Ch 22, Verses 41 (Sura Al-Hajj) 37 Those who have been driven out from their homes unjustly, only because they said Our Lord is Allah . And if Allah had not repelled some people by means of others, cloisters and churches and synagogues and mosques, 38 wherein the name of Allah is oft remembered would surely have been destroyed. And Allah will, surely, help him who helps Him. Allah is, indeed Powerful, Mighty Ch 22, Verses 42 (Sura Al-Hajj) Those who, if We establish them in the earth, will observe Prayer and pay the Zakat and enjoin good and forbid 39 evil. And with Allah rests the final issue of all affairs. Ch 2, Verses 191 (Sura Al-Baqarah) 40 And fight in the way of Allah against those who fight against you, but do not transgress. Surely, Allah loves not the transgressors.

According to consensus of scholarly opinion this is the first verse which gave Muslims the permission to take up arms in self-defense. It lays down principles according to which Muslims can wage a defensive war. And sets forth along with the following verses the reasons which led a handful of Muslims, without arms and other material mean, to fight in self-defense after they had suffered at Mecca ceaseless persecution for years and had been pursued with relentless hatred to Medina and were harassed and harried there too. The first reason given in this verse is that they have been wronged. 37 This verse gives the second reason. It is that Muslims were driven out from their hearths and homes without a just and legitimate cause; their only offence being that they believed in One God. For years the Muslims were persecuted at Mecca, then they were drive out from it and were not left in peace even in their exile at Medina. Islam was threatened with complete extirpation by a combined attack by the Arabian tribes around Medina among whom the influence of the Quraish, on account of their being the custodians of the Kabah, was very great. Medina itself was honeycombed with sedition and treachery. The Jews, compact and united, were opposed to the Holy Prophet whose difficulties instead of lessening had greatly increased by Emigration. It was under these highly unfavorable circumstances that Muslims had to take up arms to save themselves, their Faith and the Holy Prophet from extermination. If ever a people had a legitimate cause to fight, it were the Holy Prophet Muhammad and his Companions, and yet the unconscionable critics of Islam have accused him of waging aggressive wars to impose his Faith on an unwilling people. 38 After giving reasons why the Muslims were obliged to take up arms, the verse mentions the object and purpose of the wars of Islam. The object was never to deprive other people of their homes and possessions or to deprive them of national freedom and compel them to submit to foreign yoke, or to explore new markets and get new colonies as the Western Powers do. It was lo fight in self-defense and to save Islam from extermination and to establish freedom of conscience and liberty of thought. It was also to defend places of worship belonging to other religionsthe churches, the synagogues, the temples and cloisters, etc. (See also Ch2:194; Ch 2:257; Ch 8:40 and Ch 8:73). Thus the first and foremost object of the wars of Islam was, and will always be, to establish freedom of belief and worship and to fight in defense of country, honor and freedom against an unprovoked attack. Could there be a better cause to fight for than this? 39 This verse implies a commandment for the Muslims that when they get power, they should not use it for the furtherance of their own selfish ends but should employ it to ameliorate the lot of the poor and the down trodden people and to establish peace and security in their dominions, and that they should respect and protect places of worship.

36

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Ch 2, Verses 192 (Sura Al-Baqarah) 41 42 And slay these transgressors wherever you meet them and drive them out from where they have driven you out; for persecution is worse than slaying. And fight them not in and near the Sacred Mosque until they fight you therein. But if they fight you, then fight them. Such is the requital for the disbelievers. Ch 2, Verses 193 (Sura Al-Baqarah) But if they desist, then surely, Allah is Most Forgiving. Merciful. Ch 2, Verses 194 (Sura Al-Baqarah) 43 And fight them until there is no persecution, and religion is professed only for Allah. But if they desist, then 44 remember that no hostility is allowed except against the wrongdoers. Ch 2, Verses 195 (Sura Al-Baqarah) 45 The violation of a Sacred Months may be retaliated in the Sacred Month; and for all sacred things there is the law 46 of retaliation. So, whoso transgresses against you, punish him for his transgression to the extent to which he has transgressed against you. And fear Allah and know that Allah is with those who fear Him. Ch 2, Verses 196 (Sura Al-Baqarah) 47 And spend in the cause of Allah, and cast not yourselves into ruin with your own hands, and do good; surely. Allah loves those who do good.

This is a declaration of complete vindication 48 on the part of Allah and His Messenger to the idolaters to whom you had announced a commitment 49 that Islam would triumph in Arabia.

Ch 9, Verses 1 (Sura Al-Taubah)

This is one of the earliest verses in which permission to fight was given to Muslims, the very first verse revealed in this connection being 22:40 [see above]. The verse under comment contains the gist of the conditions which should govern a religious war: (a) Such a war should be undertaken with the object of removing obstacles placed in the way of Allah, i.e., for the establishment of the freedom of religious belief and practice, (b) It is to be waged only against those who first lake up arms against Muslims, (c) the Muslims should lay down arms as soon as the enemy desists from fighting. 41 His verse relates to conditions when war has actually broken out. Obviously, it enjoins Muslims to light against only such disbelievers as are the first to take up arms against them. 42 He words signify that Mecca being the centre and the most sacred place of Islam, no non-Muslim should be allowed to remain in it [during the war]. 43 This verse also shows that Muslims are allowed to fight in self-defense only when war is inflicted upon them by the other party and to continue it till complete freedom of religion is established. The Holy Prophet could not have entered into a number of treaties of peace with disbelievers if the Divine commandment had been to continue fighting until all disbelievers had embraced Islam. 44 The Arabic word Udwan means, (1) hostility; (2) wrongful conduct; (3) punishment for wrongful conduct; and (4) approach to a person by way of justification or excuse against him (Ref: Mufradat, Lane). 45 The Sacred Months are Dhul-Qadah; Dhul-Hijjah; Al-Muharram and Rajab. In these months all fighting is disallowed. The commandment is intended to safeguard the sanctity of the Kabah and the Sacred Months. 46 The meaning of this word is explained in Quran Ch 2 Verse 16. The Arabic word Yastahzau bi-him means: will punish them. In Arabic punishment for an evil deed is sometimes denoted by the word used for the evil itself. The penalty for an evil deed is an evil the like thereof (Ch42:41). The famous Arab poet Amr bin Kulthum says: Ala la Yajhalan Ahadun Alaina, Fanajhal Fauqa Jahl al-Jahilina i.e., Beware! None should dare employ ignorance against us, or we will show greater ignorance. i.e., we will avenge his ignorance (Muallaqat). 47 As for the successful prosecution of war money is required, the believers are exhorted to spend freely in the cause of Allah as any hesitancy to do so would result in national ruin. 48 Baraah signifies a declaration of vindication; exemption, absolution from a fault or responsibility; exemption or absolution from a demand, etc. (Ref: Taj).

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So go about in the land for four months, and know that you cannot frustrate the plan of Allah 50 and that Allah will humiliate the disbelievers. And this is a proclamation 51 from Allah and His Messenger to the people on the day of the Greater Pilgrimage, 52 that Allah is clear 53 of the idolaters, and so is His Messenger, So if you repent, it will be better for you; but if you turn away, then know that you cannot frustrate the plan of Allah. And give tidings of a painful punishment to those who disbelieve.
Ch 9, Verses 4 (Sura Al-Taubah) The Arabic word Ahada is here used not in the sense of entering into a treaty or a compact but making a commitment or a solemn promise by which one binds oneself (Ref: Lisan). The verse makes a solemn declaration that Islam and the Holy Prophet have been completely vindicated by the fall of Mecca. While the Prophet was being driven from Mecca as a friendless fugitive with a price on his head, it was then declared in unmistakable terms that he would come back to it in triumph and glory (Ch 28:86). That prophecy was fulfilled with the fall of Mecca and the establishment of the rule of Islam throughout Arabia. Thus the Holy Prophet stood fully vindicated and absolved from the demands of the Meccans that in fulfillment of his repeated declaration Mecca should have fallen into his hands. 50 With the Fall of Mecca and the defeat of Hawazin in the Battle of Hunain, the rule and authority of Islam had been established throughout the Hijaz. Certain tribes had made treaties with the Muslims and had laid down arms. These treaties were to be fully observed. But there were other tribes who had not made formal submission, had not laid down their arms and also had not made any treaty with the Muslims, ensuring the maintenance of peace and the observance of law and order. They had commenced hostilities against the Muslims, and though they had in effect been vanquished, they had not yet acknowledged defeat nor had agreed to live in peace with the Muslims. These tribes were given a four-month period of respite during which operations against them would remain suspended. They would go about freely in the land and satisfy themselves that further resistance was useless. They could then make their submission and make treaties. It is to these tribes that this verse refers. 51 The Arabic word Adhan means, notification, proclamation or call (Ref: Lane). 52 Greater Pilgrimage was so called because it was the first pilgrimage performed [after Mecca was back] under the control of the Muslims. 53 Whereas in the preceding verse the Arabic word Baraah signifies a declaration of vindication that the promises about the complete triumph of Islam had been fulfilled, in the present verse the word signifies being clear of a person or a thing. i.e., having nothing to do with him or it (Ref: Lane). The declaration contained in this verse and the one that follows is different from that embodied in the preceding verses 9:1-2; for whereas verses 9:1-2 relate to vindication that the promises made to the idolaters by the Holy Prophet had been fulfilled, the present verse pertains to the severance of all connections with them. This severance of relations should not be taken to mean that the verse declares that Muslims were free from all treaty obligations; for, as the following verse makes it quite clear, treaties are to be respected in all eases and must not be violated. On his return from Tabuk in the ninth year of the Hijrah, the Holy Prophet sent Ali to Mecca who, on the occasion of the Greater Pilgrimage, made, as his representative a proclamation containing the announcement: (1) No idolater shall approach the House of God after this year; (2) Treaties and engagements made by the Holy Prophet with idolatrous tribes who had not made their submission shall stand and shall be faithfully respected till the end of their terms. But henceforth no idolater could stay in the Hijaz except those with whom he had entered into a treaty or who had sought protection from him. The order was amply justified not only by the persistently treacherous conduct of the idolatrous tribes and by repudiation on their part of solemn agreements, resorted to on a large scale when the Holy Prophet was absent from Medina on the Tabuk expedition (8:57), but also by other political and cultural considerations which demanded its promulgation. The Hijaz had now become the religious as well as the political centre of Islam, and its interests demanded that it should be purged of all foreign and harmful elements likely to endanger its integrity and prove dangerous to the nascent Muslim Community.
49

Ch 9, Verses 2 (Sura Al-Taubah)

Ch 9, Verses 3 (Sura Al-Taubah)

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Except those of the disbelievers with whom you have entered into a treaty and who have not subsequently failed you in anything nor aided anyone against you. 54 So fulfil to these the treaty you have made with them till their term. Surely, Allah loves those who are righteous. And when those forbidden months 55 have passed, slay the idolaters 56 wherever you find them and take them captive, and beleaguer them, and lie in wait for them at every place of ambush. But if they repent and observe Prayer and pay the Zakat, then leave their way free. 57 Surely, Allah is Most Forgiving, Merciful.
Ch 9, Verses 6 (Sura Al-Taubah) Ch 9, Verses 5 (Sura Al-Taubah)

And if any one of the idolaters seeks protection of thee, grant him protection so that he may hear the Word of Allah; then convey him to his place of security. 58 That is because they are a people who have no knowledge.
Ch 9, Verses 7 (Sura Al-Taubah)

How can there be a treaty for these idolaters with Allah and His Messenger, except those with whom you entered into a treaty at the Sacred Mosque? So, as long as they are true to you, be true to them. 59 Surely, Allah loves those who fulfil their obligations.

These tribes were Banu Khuzaah, Banu Mudlij, Banu Bakr, Banu Damrah and some of the Banu Sulaim tribes. The verse incidentally throws interesting light on the sanctity that Islam attaches to treaties and agreements. 55 The forbidden months are the four months of Dhul- Qadah, Dhul-Hijjah, Muharram and Rajab, the first three being the months of Greater Pilgrimage, while in the last the Arabs generally performed the lesser Pilgrimage or Umrah (Ch 2:195. Ch 2:218). The term Ashhur al-Hurram does not signify sacred months but forbidden months and refers to the four months mentioned in Ch 9:2 above. In these months the above-mentioned idolaters were granted protection to travel through the land and see for themselves whether Islam had not triumphed and whether the word of God had not been fulfilled. At the end of this period, during which all hostilities were to remain suspended, war was to be resumed against such avowed enemies of Islam as had themselves started hostilities and had repeatedly broken their plighted word. The reason for this ultimatum is given in Ch 9 verses 8-13. As for those idolaters who had not been guilty of faithlessness and treachery, they were to be protected (Ch 9: 4, 7). 56 Those idolaters who had fought with the Muslims and had not yet asked for a fresh treaty with them. 57 Even those enemies of Islam at whose hands Muslims had suffered very grievous losses were to be forgiven if they repented and accepted Islam of their own free will. In fact, there was a large number of men among the idolaters who, in their heart of hearts, had been convinced of the truth of Islam, but who, either through pride or for fear of persecution or other considerations, had refrained from making open confession of faith. This verse assured such people that if anyone of them declared his faith in Islam even during the war, his confession would not be taken as hypocritical or as having been made to save his skin. 58 The verse clearly establishes the fact that war with idolaters was not undertaken in order to force them to embrace Islam, because, according to it, even when a state of war existed, idolaters were to be permitted to come to the Muslims camp or Headquarters if they desired to investigate the truth. Then, after the truth had been preached to them and they had been acquainted with the teachings of Islam, they were to be safely conducted to their place of security, if they did not feel inclined to embrace the new Faith. In the face of such clear teachings, it is the height of injustice to accuse Islam of intolerance or of using or conniving at force; for its propagation. 59 The verse shows that war was permissible only against such non-Muslims as had repeatedly violated most solemn covenants and had attacked Muslims treacherously. As for the rest, Muslims had been bidden to observe their engagements with them strictly and faithfully. Like Ch 9:4, this verse describes the observance of covenants and treaties as an act of piety and righteousness which is pleasing to God. The Quran repeatedly and most emphatically exhorts Muslims to be faithful to their treaties.

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How can it be when, if they prevail against you, they would not observe any tie of kinship 60 or covenant 61 in respect of you. They would please you with their mouths while their hearts repudiate what they say and most of them are perfidious.
Ch 9, Verses 9 (Sura Al-Taubah)

Ch 9, Verses 8 (Sura Al-Taubah)

They have bartered the Signs of Allah for a paltry price and have turned men away from His way. Evil indeed is that which they do.

They observe not any tie of kinship or covenant in respect of any believer. 62 And it is they who are transgressors.
Ch 9, Verses 11 (Sura Al-Taubah)

Ch 9, Verses 10 (Sura Al-Taubah)

But if they repent, and observe Prayer and pay the Zakat, then they are your brethren in Faith. And We explain the Signs for a people who have knowledge. And if they break their oaths after their covenant, and attack 63 your religion, then fight these leaders of disbelief 64surely, they have no regard for oathsthat they may desist.
Ch 9, Verses 13 (Sura Al-Taubah) Ch 9, Verses 12 (Sura Al-Taubah)

Will you not fight a people who have broken their oaths, and who plotted to turn out the Messenger, and they were the first to commence hostilities against you? 65 Do you fear them? Nay, Allah is most worthy that you should fear Him, if you are believers.
The Arabic word Ill means relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Ref: Lane & Mufradat). 61 The Arabic word Dhimmah means a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Ref: Lane). The Arabic expression Ahl al Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Ref: Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants. 62 This and the preceding two verses give the reasons why Muslims were commanded to wage war against such idolaters (Ch 9:5). The reasons are: (1) They were treacherous and perfidious: they professed to be friendly to Muslims but as soon as they found an opportunity to injure them, they broke their plighted word and this in spite of the fact that Muslims had trusted them. (2) They even disregarded the ties of relationship and slew their own kinsmen merely because the latter had embraced Islam (Ch.9:8). (3) Their object in making war was to prevent men from embracing Islam (Ch 9:9). (4) They were the first to attack Muslims (Ch 9:13). 63 The Arabic words attack your religion do not refer to mere verbal taunts and reproaches but to actual attacks meant to injure the vital interests of Islam; the Arabic word Taana literally meaning to pierce with a spear. 64 The words, these leaders of disbelief are here applied not to a few leading individuals but lo the whole people to whom this commandment to fight referred. They are called leaders because they were among the first to clash with Muslims and their example encouraged others; and because also their hostility towards Islam was so inveterate and implacable that they served, as it were, as evil models in this respect. 65 These words also do not refer to the pagan Meccans but to those infidels, whether open or secret, who lived in and around Medina. They provided ample proof of the fact that, far from being the transgressor, Islam was transgressed against rather than being the aggressor.
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Fight them, that Allah may punish them at your hands, and humiliate them, and help you to victory over them, and relieve the minds of a people who believe;
Ch 9, Verses 15 (Sura Al-Taubah)

Ch 9, Verses 14 (Sura Al-Taubah)

And that He may remove the anger of their hearts. And Allah turns with mercy to whomsoever he pleases. And Allah is All Knowing, Wise.

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