Abdul Rahim Ali writes: Freedom of opinion and expression in Islam [4]

The superior Islamic ideas, which we presented in the previous pages, may find someone to address and reject in the name of Islam.

The declared argument is that many of the verses mentioned are abrogated, and there is no argument to rely on.

They claim that the verses of Surah At-Tawbah, especially the verse regarding the sword, have abrogated the verses before it, which calls for tolerance and coexistence.

Claims of abrogated verses have become a disease that afflicts some speakers regarding the Holy Quran. Such claims were the cause of a severe calamity within the Islamic nation.

The disease extends to the modern era, as young people appear in a lack of knowledge given their narrow minds are claiming the abrogation of the verse that says “Let there be no compulsion in religion, for the truth stands out clearly from falsehood.” [2:256], while falsely asserting that Islamic is a religion that spread by oppression and compulsion.

Abrogation supporters are protesting based on two verses in the Quran;

“And when We substitute a verse in place of a verse - and Allāh is most knowing of what He sends down - they say, "You, [O Muḥammad], are but an inventor [of lies]." But most of them do not know.” [16:101]

And;

“If We ever abrogate a verse or cause it to be forgotten, We replace it with a better or similar one. Do you not know that Allah is Most Capable of everything?” [2:106]

Sheikh Mohammed Al-Ghazali, an Islamic scholar whose writings have influenced generations of Egyptians, has said all interpretations in this regard were false.

Sheikh Al-Ghazali affirmed that the polytheist of Mecca did not know anything regarding what contemporary interpreters have been claiming.

He affirmed that the polytheists of Mecca did not consider the Quran to be a miracle, so Allah wanted to show them how can a verse be so effective on humans that it becomes fit for all ages.

 this one that made some interpreters a reason for the revelation of the verse, but rather it is to download the verses on the opinions of jurists and speakers and download the Qur’an what its verses or words do not bear from the meanings and doctrines.

Imam Muhammad Abduh, who was an Egyptian Islamic scholar, teacher, author, judge, and Grand Mufti of Egypt, had said that the verse here is what Allah Almighty supports evidences of prophethoods.

He said that God Almighty has showed his creations how he abrogates something that previous prophets have supported to be replaced by a better one.

Dr. Ahmed Sobhi Mansour has referred to an important fact that emphasizes that heritage scientists in the Middle Ages have failed to give the verse regarding permission to fight its right to be fully interpreted.

“Permission ˹to fight back˺ is ˹hereby˺ granted to those being fought, for they have been wronged. And Allah is truly Most Capable of helping them ˹prevail˺.” [22:39]

It is, then, and a statement to everyone who is exposed to injustice and murder to defend himself, regardless of his faith and religion, it is sufficient to be wronged and that he is subjected to the possibility of extermination.

Heritage scholars have neglected the general verse in its divine legislation for the oppressed, and they neglected another most important meaning, which is that the abuse of polytheists against believers reached killing.

That is, the Qur’an refers to a historical fact that was neglected by the arrogance of the narrators in the Abbasid era, which is that the polytheists carried out raids on the city and the killing and fighting of Muslims occurred, and Muslims were silent because permission to fight was not revealed.

Heritage scholars have also neglected to reflect on the following verse to legislate permission to fight.

“˹They are˺ those who have been expelled from their homes for no reason other than proclaiming: “Our Lord is Allah.” Had Allah not repelled ˹the aggression of˺ some people by means of others, destruction would have surely claimed monasteries, churches, synagogues, and mosques in which Allah’s Name is often mentioned. Allah will certainly help those who stand up for Him. Allah is truly All-Powerful, Almighty.” [22:40]

The verses here are giving reasons to fight back aggression.  The first reason is that those oppressed were being killed, and the second reason is that they were expelled from their homes.

The maximum importance here in confirming the Qur’an on the immunity of worshipping places of the Jews, Christians and Muslims, including monasteries, churches, etc., then the Quran mentioned mosques in the end.

The purpose here is also affirming that the legislation behind the permission to fight, which did not come only to defend attacks, but also to stress the freedom of worship for every person, regardless of their beliefs or the way they worship God.

And it was expected from the peaceful believers who surrounded the Prophet to rejoice after the permission to fight was revealed, however, on the contrary, they got used to tolerance and patience.

“Fighting has been made obligatory upon you ˹believers˺, though you dislike it. Perhaps you dislike something which is good for you and like something which is bad for you. Allah knows and you do not know.” [2:216]

However, this Quranic clarification of peaceful believers was not sufficient for some of them in order to get them out of the state of being prepared to fight the aggression back, and therefore a team of them protested the fighting legislation and kept praying, asking to postpone this legislation.

“Have you ˹O Prophet˺ not seen those who had been told, “Do not fight! Rather, establish prayer and pay alms-tax.”? Then once the order came to fight, a group of them feared those ˹hostile˺ people as Allah should be feared—or even more. They said, “Our Lord! Why have You ordered us to fight? If only You had delayed ˹the order for˺ us for a little while!” Say, ˹O Prophet,˺ “The enjoyment of this world is so little, whereas the Hereafter is far better for those mindful ˹of Allah˺. And none of you will be wronged ˹even by the width of˺ the thread of a date stone.” [4:77]

This indicates the depth of their feeling of peace and hatred of bloodshed.

Throughout the aforementioned we can understand the legislation of jihad or fighting in Islam, as god says, “Fight in the cause of Allah ˹only˺ against those who wage war against you, but do not exceed the limits. Allah does not like transgressors.” [2:190]

So the general guidance here is that fighting was allowed in a certain case, however, limits must not be exceeded as God does not like transgressors.

As for this verse, “Fight against them ˹if they persecute you˺ until there is no more persecution, and ˹your˺ devotion will be to Allah ˹alone˺. If they stop ˹persecuting you˺, let there be no hostility except against the aggressors.” [2:193]

So, the general goal of permitting fighting is to stop persecution, which was what the polytheists in Mecca were practicing against Muslims.

It is clear that these legislation on fighting in Islam emphasizes peace and protects it from the advocates of aggression, and emphasizes the freedom of belief and delegating the matter in it to God Almighty until the Day of Resurrection.

“It is not lawful for a believer to kill another except by mistake. And whoever kills a believer unintentionally must free a believing slave and pay blood-money to the victim’s family—unless they waive it charitably. But if the victim is a believer from a hostile people, then a believing slave must be freed. And if the victim is from a people bound with you in a treaty, then blood-money must be paid to the family along with freeing a believing slave. Those who are unable, let them fast two consecutive months—as a means of repentance to Allah. And Allah is All-Knowing, All-Wise.”

That is, a peaceful believer cannot kill a peaceful believer, and who does so will be thrown in hell.

“And whoever kills a believer intentionally, their reward will be Hell—where they will stay indefinitely. Allah will be displeased with them, condemn them, and will prepare for them a tremendous punishment.”

On the punishment of killing a peaceful believer, Allah says that he who kills a peaceful believer will be punished with immortality in hell with the great torment and the curse of God and his anger.

“O believers! When you struggle in the cause of Allah, be sure of who you fight. And do not say to those who offer you ˹greetings of˺ peace, “You are no believer!”—seeking a fleeting worldly gain. Instead, Allah has infinite bounties ˹in store˺. You were initially like them then Allah blessed you ˹with Islam˺. So be sure! Indeed, Allah is All-Aware of what you do.” [4:94]

But if there was a warrior who kills Muslims in the war, then surrendered, then his life must be preserved, then Muslims must accompany him to his home in security and peace.

“And if anyone from the polytheists asks for your protection ˹O Prophet˺, grant it to them so they may hear the Word of Allah, then escort them to a place of safety, for they are a people who have no knowledge.” [9:6]