By V.A. Mohamad Ashrof, New Age Islam
24 July 2024
Abstract: This paper explores the surprising convergence between two seemingly opposing ideologies: Islamophobia and Islamic supremacism. Despite their contrasting views on Islam's place in the world, both groups engage in similar tactics to undermine the Quran's message of tolerance and coexistence. The core of this analysis lies in how each group interprets key Quranic verses, particularly those promoting interfaith dialogue and respect for followers of other religions (Quran 2:62, 5:69). Islamophobes often cite the concept of abrogation (Naskh) to claim that verses promoting tolerance were nullified by later, supposedly more militant verses. Some Islamic supremacists argue for a historical shift in the Quran's message, suggesting that verses of tolerance were revealed during the early, weaker Meccan period, while harsher verses came later in Medina, when Muslims gained power. By deconstructing these arguments, the paper will demonstrate how both Islamophobes and Islamic supremacists manipulate interpretations to fit their agendas. The paper will further explore the consequences of these misinterpretations, highlighting their potential to fuel interfaith tensions and hinder peaceful dialogue.
Keywords: Islamophobia, Islamic Supremacy, Quran Interpretation, Abrogation, Interfaith Dialogue
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The rich tapestry of human experience, woven from diverse traditions, races, and religions, is a testament to God's greatness and the inherent human desire for connection. This vibrant diversity fosters opportunities for interfaith dialogue, both formal and informal, paving the way for building positive relationships in our daily lives. The Quran celebrates this diversity and pluralism through its various verses. One of the most striking examples is Q.2:62, which underscores the inclusive and accepting nature of Islam. This verse highlights that those who believe, regardless of their specific religious tradition, will be rewarded by God, emphasizing the importance of mutual respect and understanding among different faiths.
“All who believe in God and the last day and who do good works shall have their reward with their Sustainer: on them shall be no fear nor shall they grieve.” (Q.2:62)
Muhammad Asad (1900-1992) was a highly respected Quranic translator and scholar. His English translation, "The Message of the Quran," is considered one of the most influential works of its kind.
Asad explains the verse Q.2:62 thus:
“The above passage—which recurs in the Quran several times—lays down a fundamental doctrine of Islam. With a breadth of vision unparalleled in any other religious faith, the idea of ‘salvation’ is here made conditional upon three elements only: belief in God, belief in the Day of Judgment, and righteous action in life. The statement of this doctrine at this juncture—that is in the midst of an appeal to the Children of Israel—is warranted by the false Jewish belief that their descent from Abraham entitles them to be regarded as ‘God’s chosen people.’” (Asad, p.14)
Q.2:62 and 5:69 unmistakably state that salvation does not depend on religious affiliation but on the fulfillment of the following three conditions: “belief in God, belief in the Day of Judgment, and righteous action in life.” (Asad, p.21) Moreover, Asad derives from them a clear rejection of any exclusivist interpretation that wants to connect the possibility of salvation to adherence to a particular religious’ tradition. The Q.23:52 alludes to possible equality in the reference to a “single community, since I am the Sustainer of you all” after talking about different apostles. Asad notes that this verse addresses all who “truly believe in God, whatever their historical denomination.” (Asad, p.956-957)
Both Islamophobes and Islamic supremacists seek to undermine the clear and unambiguous message of Quran 2:62 and 5:69, attempting to argue that Islam neither approves nor accepts other religious traditions.
How Islamophobes Weaken the Message of Q.2:62 And 5:69?
• Paul Casanova (1861-1926) was a prominent French orientalist and scholar of Arabic language and literature. He was a professor at the prestigious College de France. His notable works include "Mohammed et la fin du monde," a critical study of early Islam published between 1911 and 1913. His book was translated into English with the title Muhammed and the end of the World: Critical study of Primitive Islam. In that book, Casanova wrote thus:
See the famous verse (2:62) which all Muslims consider as abrogated and which is, indeed, in formal contradiction with that choler which the attitude of the people of Scripture raised later in the Prophet’s heart: “Jews, Christians and Muslims, if they do good, will be saved.” Just read any translation to see that this verse has been arbitrarily inserted in Sura II (one of the later). Same remark applies to 5:69, which is identical. (Casanova, p.77). Please note the unequivocal certainty with which Casanova asserts that all Muslims believe Q.2:62 has been abrogated!
• Pamela Geller (1958-), a controversial figure known for her anti-Muslim rhetoric, argues that Quran 2:62 has been abrogated. She is the founder of Stop Islamization of America (SIOA), a group criticized for promoting Islamophobic rhetoric, an American anti-Muslim, far-right, political activist, blogger and commentator, who has denied genocides where Muslims were victims, including the Bosnian genocide and the Rohingya genocide argues that Quran 2:62 stands Abrogated. She wrote:
The CAIR (Council on American–Islamic Relations is a Muslim civil rights and advocacy group, headquartered on Capitol Hill in Washington, D.C, America) ad features a smiling trio – a Jew, a Christian and a Muslim – and a Quran verse: "Verily! Those who have attained to faith, as well as those who follow the Jewish faith, and the Christians all who believe in God and the Last Day and do righteous deeds – shall have their reward with their Sustainer, and no fear need they have, and neither shall they grieve" (2:62). What CAIR doesn't tell you, however, is that this verse only applies, according to Islamic authorities, to Jews and Christians who convert to Islam, as is confirmed by Q.3:85: "Whoever seeks a religion other than Islam, it will never be accepted of him, and in the hereafter he will be one of the losers." The Jews and Christians ("People of the Book") who do not become Muslims are the worst of creatures: "Verily, those who disbelieve from among the People of the Book and the idolaters, will be in the Fire of Hell, abiding therein. They are the worst of creatures" (Q. 98:6). An early Islamic authority and cousin of Muhammad, Ibn Abbas, says this verse was abrogated by Quran 3:85: "Whoever seeks a religion other than Islam, it will never be accepted of him, and in the hereafter he will be one of the losers." (Geller, 2014)
Dr. Abdulla Galadari, Professor of Humanities at Khalifa University of Science and Technology in Abu Dhabi, analyses the Abrogation theory, particularly examining the relationship between Quran 3:85 and Quran 2:62. The term ‘Islam’ is mentioned in several places in the Quran (Q.3:19, 3:85, 5:3, 6:125, 39:22, 61:7). In almost all of these verses, the term is interpreted as the religion known today as ‘Islam’. However, the Quran also uses terms that are rooted in the word Islam, such as (muslim), (aslam), or other words from the same root while not necessarily being interpreted as the religion known today as ‘Islam’. Scholars, such as Robson (1954), define the term Islam from a broader sense, and not simply the religion known today as Islam. The religion known today as Islam has five main pillars, to witness there is only one God and that Muhammad is His messenger, to pray five times a day towards Makkah, to give alms, to fast during the month of Ramadan, and to make the pilgrimage once in a lifetime, if capable. This is a short summary of what the Islamic religion entails, but does not necessarily define the term (muslim), according to the Quran. The term Islam has various meanings. It means to submit and to surrender. It also means stairways and peace. The Quran calls Abraham a Muslim, and that Abraham taught that to his children and his children’s children (Q. 2:127–133, 4:125, 22:78, 37:103). What made Abraham a Muslim? Was it that he had done all the five pillars of Islam that would made him a Muslim? It cannot be. He was a Muslim even before he knew where the Ka’ba in Makkah is. Therefore, the criteria that made him a Muslim does not necessarily move in parallel with the religion known today as Islam. From this logical argument, it is possible that the verses, which claim that the religion acceptable to God is Islam, do not necessarily mean Islam as the religion known today, but more generally, anyone who has surrendered to the Will of God. Abraham, the patriarchs, the prophets, etc. are called Muslims by the Quran, because they have all surrendered to the Will of God. Therefore, their religion may be considered as Islam. The Quran does not consider itself ushering a new religion, but it considers itself as a reformation in an attempt to resurrect the same pure religion of Abraham (Q.2:130–136, 3:95, 4:125, 6:161–163, 16:123, 22:78). (Galadari, 2012)
Khaled Abou El-Fadl, one of the most influential Islamic thinkers in the modern age, an accomplished Islamic jurist and scholar and professor at the UCLA School of Law, America, has argued that the issue of abrogation of 5:69 with 3:85 has much deeper roots. He writes:
“The real issue was the large number of Quranic verses that advocated tolerance and peaceful resolutions to conflict. For example, the message conveyed by 5:69 is reproduced verbatim in 2:62 and repeated in substance in several other verses. For example, 2:83; 2:256; 5:43, 5:47-8; 10:99; 15:85; 18:29. It is unfortunate, in my view, that some classical jurists were willing to declare all Quranic verses that advocated tolerance, peace, or forgiveness to be abrogated by verses that prompted Muslims to fight the unbelievers. These jurists assumed a largely opportunistic logic in the construction of the Quran. Advocacy of tolerance and peace, according to these jurists, reflected the weakness of Muslims in the earliest phases of Islam. After Muslims became strong, tolerance or peaceful co-existence was no longer needed. This position verged on the absurd when some jurists declared that a single Quranic verse, which advocated fighting the unbelievers, abrogated 124 verses which called for tolerance and peace. Despite its influence on the modern puritans of Islam, this view met with disfavor among most classical jurists, who rejected its opportunistic logic and did not declare 5:69, or any similar verse, to be abrogated.” (El Fadl, p.11-12)
*Anders Behring Breivik (1979-) is a Norwegian neo-Nazi, pro-Hindutva, pro-Zionist terrorist, known primarily for committing on 22 July 2011, in which he killed 77 people in a mass shooting on the island of Utoya, Norway. He wrote: Look at 2:62 as the perfect example. It, along with 5:69, actually names some Non-Muslim religious groups as being rewarded by God for their faith and deeds. These verses are however cancelled by Q 3:85 (and other texts, such as 5:3), or are said to refer to nations prior to Muhammad's time. (Berwick, p.84)
*Robert Bruce Spencer (1962-) is an Islamophobic American anti-Muslim, pro-Zionist author and blogger.
He wrote: “Proponents of the myth of Islamic tolerance point to verses such as this one: "Those who believe [in the Quran], and those who follow the Jewish [scriptures], and the Christians and the Sabians, any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve" (Sura 2:62; cf. 5:69 and 22:17). Muslim spokesmen in the West like to quote such verses and to stress, as in the Council on American Islamic Relations ad, the commonality between Islam and Christianity—and sometimes even between Islam and Judaism. However, the preponderance of Quranic testimony favours not tolerance and harmony between Muslims and non-Muslims, but just the opposite. A fundamental component of the Quran’s view of non-Muslims is the often repeated and implacable belief in its own superiority: "The Religion before Allah is Islam" (Sura 3:19), or, as another translation has it, "The only true faith in God’s sight is Islam." Muslims, accordingly, are also superior to others: "Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah." By contrast, most Jews and Christians ("People of the Book") are wrongdoers: "If only the People of the Book had faith, it was best for them: among them are some who have faith, but most of them are perverted transgressors" (Sura 3:110).” (Spencer, p.44)
*Ali Sina, a critic of Islam, argues that the Quran presents a contradictory picture regarding tolerance. He suggests that verses promoting tolerance were revealed in Mecca, a period of weakness for the Prophet Muhammad, while verses perceived as intolerant were revealed in Medina, a time of greater power. (Sina, p.114-115)
This argument faces several challenges. Firstly, the context matters: the so-called "intolerant" verses are seen as responses to specific situations of conflict and warfare (e.g., Quran 9:123, 8:12, 3:85, 9:5, 2:191, 8:39, 9:14, 9:66, 9:28, and 9:29). In contrast, the "tolerant" verses are viewed as establishing general principles (e.g., Q. 73:10, 109:6, 50:39, 2:83, 50:45, 7:199, 15:85, and 45:14). Understanding the context of each verse is crucial for accurate interpretation. Secondly, Ali Sina's argument cherry-picks examples. Several verses promoting tolerance are also attributed to the Medinan period, highlighting the Quran's consistent message of coexistence alongside guidance during wartime. For instance, verse 5:69, revealed in Medina, echoes the message of verse 2:62 regarding salvation for those who follow their scriptures. This continuity undermines the idea of a clear shift in the Quran's stance on tolerance. A more nuanced reading of the Quran recognizes the presence of both universal principles and specific rulings related to historical circumstances. Understanding the context and purpose of each verse is essential for interpreting the Quran's message on tolerance (e.g., Q.29:46).
How Islamic Supremacists Undermine the message of Q.2:62 and 5:69?
The Hilali-Khan interpretation of the Quran remains widely available in the U.S., likely because the Saudis distributed many free copies by the case to mosques. This translation is still given to English-speaking Hajj pilgrims at the end of their pilgrimage; I personally received one as a parting gift in 2005. It is also available for download online and is advertised for sale on many Muslim websites. The "Interpretation of the Meanings of the Noble Quran in the English Language," published by Maktaba Dar-Us-Salam in Riyadh (also known as the Hilali-Khan translation), is controversial due to its significant distortions of the Quran's message, making it more of a rewrite than a true translation.
The translation contains an excessive number of parenthetical comments, which instead of clarifying the text or explaining words or phrases that are difficult to translate into English, often make the text hard to follow and distort its meaning. The appendices include discussions of Christian versus Muslim beliefs that resemble polemical debates and are out of place in a translation. I will provide a few examples of the issues with this translation. Unfortunately, there are many more, but these should be enough to demonstrate the extremist nature of this version.
Beginning immediately with Surah Fatiha 1:1 (the opening chapter of the Quran) we find a translation not to be found anywhere else: "Guide us to the Straight Way. The Way of those on whom You have bestowed Your Grace, not (the way) of those who have earned Your Anger (such as the Jews), nor of those who went astray (such as the Christians)." (HK translation 1:1-7) This can only give the impression to any non-Muslim or Muslim who either does not have fluency in Arabic or access to individuals with competency in Classical Quranic Arabic that the Quran denounces all Jews and Christians. This is a great untruth. This unique translation is then followed by an extremely long footnote which justifies this hateful translation based on traditions from texts that go back to the Middle Ages (Ibn Kathir, Qurtubi, Tabari) as if these are the only interpretations, and without any discussion of the history of these commentaries and the hadiths on which they are based. In Q.2:62 the actual translation of the verse is not distorted, but a footnote is added saying that this verse has been abrogated by verse 3:85 leaving the impression that this is the last word on the subject. (Musaji, 2012)
Analysing the tendency of the two translators (Hilali and Khan), a modern exegetist of the Quran, Michael A. Sells, John Henry Barrows Professor of Islamic History and Literature University of Chicago Divinity School writes thus: Both use interpolations to strengthen each of their two alleged Quranic doctrines concerning Christians and Jews (divinely commanded hostility toward them in this life and eternal damnation of them in the next) by weaving each doctrine into the other. To establish such a reading of the Quran requires effort. Verse 2:62 of the Qur’an might seem to offer a more generous view of God’s compassion: “Verily, those who believe and those who are Jews and Christians and Sabians, whoever believes in Allah and the Last Day and does righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.” Unable to change the evident meaning of this verse through a simple interpolation, the two translators supply a footnote stating that the verse has been abrogated by another verse, 3:85: “And whosever seeks a religion other than Islam, it will never be accepted of him, and in the Hereafter, he will be one of the losers.” The two authors employ here a theory of abrogation that has roots in the medieval tradition and which reads less conflict-cantered passages through those that seem more conflict-cantered or those that can be interpreted more easily as conflict-cantered. The term “Islam” in verse 3:85 refers to groups before the time of Muhammad and is therefore not identifiable with the historical Islam as a bounded religion in self- conscious rivalry with Judaism and Christianity, but the conflict-cantered theory of abrogation employed by Khan and Halili reads the word “Islam” in 3:85 exclusively and, once having read it in that manner, uses verse 3:85 to abrogate the more openly inclusive verse 2:82. (Sells, 2006)
Quran and the Concept of the People of the Book
It is true that the Quran calls on Jews and Christians to recognize Muhammad's prophetic mission. The Quran rejects the exclusive claim of the Jews being God's "chosen people" and emphasizes Jesus's importance as a prophet, refuting his divinity and the concept of the Trinity. These distinctions arise from the Quran's understanding of itself as the culmination of divine revelation. However, it's important to note that the Quran avoids outright condemnation of Judaism or Christianity.
As regards those Muslim fundamentalists who quote 9:29 as their proof text for an “eternal jihad” commanded by God against the Ahl Al-Kitab, it is remarkable with what ferocity they cling to any Quranic verses that deal with fighting and with what cavalierism they dismiss verses that speak positively of Jews and Christians (2:62; 2:111-112; 2:139; 3:113-115; 3:199; 5:44; 5:46-47; 5:69), as if they are able to determine with certainty which of God’s words in the Quran. (Dakake, p.33)
The Quran repeatedly uses the terms "Christian" and "Jew" with respect, affirming the validity of their respective faiths (Q.2:62, 2:111-113, 2:120, 5:48, 5:69, 2:82, 22:17). Islam acknowledges its connection to Judaism and Christianity, all tracing their roots back to Abraham. However, the Quran presents itself as the final revelation from God, leading to some key points of difference.
The concept of the People of the Book (Ahl al-Kitab) is rooted in the Quran's emphasis on engaging with other religions (e.g., Quran 3:64). This term literally translates to "People of the Scripture" and refers to both Jews and Christians, who share a belief in divinely revealed texts.
The Quran approaches the People of the Book in two key ways: Firstly, the Quran affirms the validity of earlier scriptures, stating that it "confirms" what came before (Q.3:4-5, 5:46). This establishes a foundation for interfaith dialogue and understanding. Secondly, the Quran allows for positive relationships with the People of the Book. This includes permitting Muslim men to marry their women and consuming their food and religiously slaughtered animals (Q.5:5). These allowances demonstrate a spirit of tolerance and potential coexistence.
Overall, the Quran's concept of the People of the Book lays the groundwork for peaceful interaction and dialogue between Muslims and those following Judaism and Christianity. The Quran frequently acknowledges and affirms the validity of preceding Jewish and Christian scriptures (Q.2:62, 2:83-87, 2:89, 2:91, 2:97), emphasizing the shared Abrahamic tradition and the core message of monotheism.
The Quran demonstrates respect for both Jews and Christians. It offers protection and honor to Jews, even being the only non-Jewish scripture to do so (Q.2:40; 2:47; 10:93; 44:30-32). It acknowledges their right to follow their own scriptures for salvation (Q.2:62, 5:69). The Quran holds Jesus and Mary in high esteem, dedicating a whole chapter (Chapter 19) to Mary's story. Similar to Jews, Christians are offered a path to salvation through their own scriptures (Q.2:62, 5:69). The text clarifies that specific verses address extremist factions within Judaism and Christianity, not the entire religions (e.g., Q.3:28 and 5:51).
The Quran acknowledges the shared Abrahamic tradition with Judaism and Christianity, respecting and affirming the validity of their scriptures (Q.2:62, 5:46-50). Muslims believe in Moses and Jesus as prophets of God. The Quran promotes tolerance and understanding towards the People of the Book (Jews and Christians) (e.g., Q.29:46, 5:72). Despite historical tensions, the Quran emphasizes commonalities in belief between these religions (Q. 3:64). Any person who believes in one God, engages in good deeds, and acknowledges the Day of Judgment is a Muslim. (Q.2:62)
The concept of the people of the book has later been extrapolated to Zoroastrianism, Hinduism and Buddhism. For example, according to some Muslim scholars, the foundation of the concept of Buddha's prophethood finds some basis in Quranic verses that mention "unmentioned prophets" (Q.4:164, 40:78). Muslim scholars delve deeper, drawing connections between these verses and other Quranic terms like "Ṣabi’in," "Dhu al-Kifl," and "at-Tin," to potentially identify the Buddha. (Ramli, p.61).
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V.A. Mohamad Ashrof is an independent Islamic humanist scholar from India who regularly publishes articles and papers on Islam and contemporary affairs.
His recent books include "Al-Ghazali: An Enlightened Critique" available from Amazon through the link https://www.amazon.in/dp/B0D92XZQ96?&linkCode=sl1&tag=epublica0e-21&linkId=fbe81b6503a1f5b493edd55dbbc9aa47&language=en_IN&ref_=as_li_ss_tl
& "Beyond the Rib: Reframing the Creation Story for Equality" available from Amazon through the link https://www.amazon.in/dp/B0D9W59R93?&linkCode=sl1&tag=epublica0e-21&linkId=ba37608b2b7bab52ab5aa7ca3c0bff4f&language=en_IN&ref_=as_li_ss_tl
URL: https://www.newageislam.com/islam-tolerance/quranic-message-tolerance-islamic-supremacists-islamophobes/d/132775
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