This entry has been created on the purpose of trying to show the peace and compassion in Islam which current media have a tendency to over look.
For example the media claims that Osama Bin Laden is a proper Muslim and that the evil things he has done are supported by Muslims and is what they believe in. In this entry it will show that so called Islamic terrorism (Osama's attacks on America 11 september 2001)are actually the complete opposite of Islamic principal and morals.

Before getting started you will see that when you come across a verse of the Qur’an you will find two numbers after it.
For example if we had [4.2] this would mean that this verse is found in sura 4 and it is verse number 2.

At the start of every heading there will be a brief statement saying what the misconceptions are of this particular heading. The answers to these misconceptions will be revealed as you read through the section.

The Muslim religion is called Islam, which is a beautiful word for a religion.
It is beautiful because it has such a great meaning, Islam in Arabic means 'peace' and it also means 'to submit' which refers to submiting ones self to God.
So we can see straight from the start the very meaning of the name of the Muslim faith means peace.
As salaam alaikum means 'may peace be upon you' and is the Muslim greeting.

The preconception here is the belief that Islam was spread by the sword and believes in violence. This is a complete contradiction with the name of the religion its self. Here is all the evidence needed to prove that Islam is not a bloody religion.

As we can see peace is mentioned quite a bit as all the verses above contain that peace is the Islamic way. This shows that Islam is not a violent religion but rather a religion built on peace and understanding.

Many people belief that Muslims only care about themselves and not people from other cultures. This is false as we are all made by God and so are equal to each other.

People know that Muslims refer to each other as brother and sister, what they do not know is there are three levels of brother and sister in Islam.

The first is blood sister i.e. daughter of your parents.

Second is Muslims in general are brothers and sisters to each other. This means that Muslims should act like a big family. When a Muslim goes round another Muslims house they say salaam and hug or shake hands if both are male or female (as there is no physical contact between sexes unless close blood family or married to them or close blood family of person you are married to). This is because we treat each other with the respect of a family in essence a Muslim is a extended family of another Muslim.

The third type is all men and women in general. It is our duty as Muslims to be at peace with all humans and to help when they need it.
Muslims are told to make peace always and should only retaliate if they have no other option left to them.

Back in the time of prophet Mohammed there was times when the Muslims were being persecuted and the Muslims sent ambassadors of peace and it was only after all alternatives failed did they retaliate.

This seems to be a good time to move on to Jihad. Jihad means struggling or striving and applies to any effort exerted by anyone.
Like a pupil at university will struggle to get his/her degree and has struggled to get as far as he/she has in education.
In the West, "jihad" is generally translated as "holy war," a usage the media has popularised. According to Islamic teachings, it is UNHOLY to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words "holy war" back into Arabic, we find "harbun muqaddasatu," or for "the holy war," "al-harbu al-muqaddasatu".
If you search all the Qur’an and hadiths you will never find the word Jihad meaning holy war nor will you find the words "harbun muqaddasatu" and "al-harbu al-muqaddasatu".

This verse is saying how every Muslim should put Allah before every thing else including his parents, wealth and other materialistic things.

This verse is telling us that you should resist the pressures of the society you are living in and put your faith in Allah.

This verse is saying that those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah.

This is backed up by the verse

lets look at some hadith¹:
When Muslims are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith shows :

A man asked the Messenger of Allah (pbuh):

Another man asked the prophet (pbuh):

Under difficult conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Qur’an:

This section is also answering those who think Islam was spread by the sword and is a violent religion.

Here is where war is mentioned in the Qur’an:

This shows that Muslims must restrain them selfs to doing things for Gods wishes and not for our own means. It shows that Muslims should always seek peace when that option is available.

In the late period of the Prophet Muhammad's (pbuh) life, the tribe of Banu Khuza'ah became his ally. They were living near Makkah, which was under the rule of the pagan Quraysh, Prophet Muhammad's (pbuh) own tribe (were he was born). The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad (pbuh) to come to their help and punish Quraysh. The Prophet Muhammad (pbuh) organized a campaign against Quraysh of Makkah, which resulted in the conquest of Makkah which occurred without any conflict.
If Muslims only wished there to be Islam then why would the last Prophet of God and the Muslims back then go and help none Muslim’s?

This verse is saying to all Muslims that if the call to arms happens it is your duty to strive to do this as it is your duty. Actually it applies to lots of things in life as well. This is basically saying that if you cannot have some thing you really want you should not sulk or get depressed, as Allah knows what is best for us.

This verse is saying that we should not let our emotions harbour you from doing the right thing. For instance if an unbeliever in war with Muslims kills a Muslims wife and children and then surrenders he cannot be tortured and the Muslim who had this happen to him should not hurt him in anyway. But he can be dealt with according to the laws in the Qur’an.

This shows that Muslims do not press there religion on to others in a forcible manner as it would be going against Islamic teachings.

FATWA

The misconception here is that the word 'fatwa' means death penalty. The actual Arabic meaning is 'opinion' and in the context it is used in Islam it becomes 'legal opinion'. This means that fatwa is nothing more than a point of view on some ones actions in an Islamic perspective. This misconception arises from where people in Islam have placed fatwa’s for someones death on someone where in actual light of the Qur’an they would not be put to death. This means that this misconception has come by the actions of a few Muslims who have actually taken a step away from there faith.

Misquotes from the Qur’an

In this section we are going to be reading about what many people think indicates that Islam is a religion of destruction. To start with nearly every verse people show to try and portray Islam as being violent is actually out of context. Usually because when not reading the verses before and after the verse it would read as being violent.
To answer these views and show how they are wrong we will look both at the intact passage and the history surrounding its revelation.

As good a place to start as any would be chapter nine and the verse usually quoted from it which is verse 5.

Sura 9 (At tauba - Repentance)

This sura is following on from Sura 8 which dealt with the questions arising from the outset of the life of a new organised nation which are:

1) Questions of Defence when under attack

2) Distribution of war acquisitions after victory

3) Virtues needed for concerted action, clemency and consideration for one's own and for enemies in the light of victory.

Sura 9 is dealing with what to do if the enemy breaks faith and/or is guilty of treachery. No nation can go on if the other one break’s a treaty at will. The faith above we are referring to is the faith that the other party will not break the treaty.
If a treaty is broken then a period of four months should be allowed after the denunciations of the treaty and that due protection should be accorded in the intervening period so that there is always a door open for repentance and reunion with the people of Allah (Muslims). But if they do not make peace and war must be undertaken then it must be pushed with vigour.
To summarise this if they break a treaty then you give them four months warning. If in that four months they come and say sorry and wish to make a new treaty and show they want peace, then Muslims should make a new treaty with them and should not harm them. If they do not make peace and leave you alone and do not threaten or attack you in that four month period then Muslims should not attack until they do. If they attack Muslims in that four months period and continue to do so after the four months then Muslims may then attack them and keep attacking them until they do ask for peace or do not attack you any more.
Meaning that you should go to war with them but if they afterwards seek peace then you must grant them peace.

To sum up the first 3 sections of the sura.

ayaats 1 -29) Treaties with those pagans who have treacherously broken there their terms are denounced, but for four months time is given for adjustments or repentance. Pagans to be excluded from the sacred Mosques. Infidelity to be fought.

Ayaats 30-42) The people of the book have obscured the light of Allah, but the truth of Allah must prevail over all. We must be ready to fight for our faith if threatened or we are not worthy to up hold Allah’s banner.

Ayaats 43-72) The hypocrites and there double dealings - there evil ways pointed out. There punishment will be sure as the blessings of the righteous, referring to the day of judgement.

The verse usually quoted is verse five and so we will look at verse 1 to 6 with notes, to see how it is not actually being violent as it sounds on its own.

(9:1) A (Declaration) of immunity from Allah and his messenger, To those of the pagans with whom you have contracted mutual alliances:-

The word immunity comes from the Arabic word Baraat but it may not be a word correctly represented for the Arabic word. The general meaning (sense) of the word was found in the above text but in verse 3 the periphrasis 'dissolve treaty obligations' goes some way to explain what it fully means. The Pagans and enemies of Allah very often made peace treaties with the Muslims. Unfortunately they always seemed to break there treaties when it was in there best interest. Where as the Muslims never broke the treaties. After some years it became apparent that that the treaties where no good so the Muslims decided to dissolve them. When this was done they where given four months notice and a chance for those who faithfully observed there pledges to continues there alliance.

(9:2) Go ye, then for four months, (as you will), throughout the land, but know that you cannot frustrate Allah (by your falsehood) but that Allah will cover with shame those who reject him.

The 'reject him' is referring to Islam and/or the peace treaties signed with the Muslim people.

(9:3)And an announcement from Allah and his messenger, to the people (assembled) on the day of the great pilgrimage, that Allah dissolve treaty obligations with the pagans.
If then, they repent, it were best for you; but if ye turn away, know ye that ye cannot frustrate Allah, and proclaim a grievous chastisement to those who reject faith.

(9:4) (But the treaties are) not dissolved with those pagans with whom you have entered in to alliance and who have not subsequently failed you in aught, nor aided any one against you. So fulfil your engagements with them to the end of there term: For Allah loves the righteous.

The sacred duty of fulfilling all obligations of all kinds to Muslims and non Muslims on public and private life is a cardinal feature of Islam. What it means is that the Muslims don't break all the treaties. They have to spend time and think and after care full consideration towards cases where there has been fidelity and not treachery. Muslims are enjoined to give the strictest fidelity as it is part of righteousness and our duty to Allah.

(9:5) But when the forbidden months are past, then fight and slay the pagans where ever you find them, and seize them, beleaguer them, and lie in wait for them in every stratagem (of war); but if they repent, and establish regular prayers, and pay Zakaat then open the way for them: for Allah is oft forgiving, most merciful.

This is the ayaat usually quoted as a example of violence. The emphasis is on the first clause. Meaning it is only after the first four months of grace have past and the other party has not shown any signs of desisting from their treacherous designs by right conduct. Then the state of war intervenes - between faith and unfaith.
When war becomes inevitable, it must be prosecuted with vigour. As a English phrase says you can not fight with kid gloves. The fighting takes many forms but there is room for repentance and amendment from the guilty party. If that takes place then the Muslims duty is towards forgiveness and making peace.
The repentance must be sincere and is shown through conduct. In that case Muslims are not to bar the doors against the repentant. Muslims must do all we can to make this easy by remembering that Allah is oft-forgiving and most merciful.

(9:6) If one amongst the pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure, that is because they are men without knowledge.

Even amongst the enemies of Islam there may be those who do not wish to fight. If they ask for Asylum then it is granted them so they can hear the words of Allah. If they accept the words then they become Muslims and brothers to you and no further questions arise. If they do not see the way of Allah and turn to Islam then they receive double protection :

1) from the Muslims fighting against his people,

2) From his own people because they detached them selves from them.

Both kinds of protection should be ensured for the person. Meaning they should be escorted to a place where they can be safe. Such people only err from ignorance and there may be much good in them.

Sura 9:12-14 is often quoted as portraying violence as well.

We dealt earlier with this Sura but not these verses (see the first sura and verse(9:5)). So lets analyse these three ayaats.

(9:12) But if they violate there oaths after their covenant, and attack your faith, fight ye the chiefs of unfaith: for their oaths are nothing to them: that thus they may be restrained.

(9:13)Will ye not fight people who violated their oaths, plotted to expel the messenger, and attacked you first? Do ye fear them? Nay, it is Allah whom ye should more justly fear, if ye believe.

(9:14) Fight them, and Allah will punish them by your hands, and disgrace them help you (to victory) over them, and heal the breasts of the Believers.

Firstly verse 12. Not only did the enemies break there oaths shamelessly, but they even taunted the Muslims on their faith and the 'simple minded' way they respected there treaty as if they were afraid to fight.

Verse 13 is making a appeal to Muslims by saying: look you have to fight these people if they will not leave you in peace because of:
1) there shameless disregard for treaties, 2) There plots at trying to discredit the Prophet (pbuh) and turn him out of Madina, 3) the aggressiveness taken after the treaty of Hubdaibiya, and also because they need to get the manly attribute of fearing Allah more than any man and the need to test there faith by test and trial and struggle and sacrifice.

Verse 14 is saying that Muslims should fight these people and when they win the enemy will feel disgraced and the Muslims wounds will heal. i.e. as in wounds from the assaults and insults, taunts and cruelty of the enemy.

Next we will look at verse 29 from chapter 9 which is:

Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the Religion of truth, from among the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued.

This verse is referring to when a city has been taken over in war that belonged to the enemy. All religious groups that lived in Muslim city's had to pay the Jizya which is a sort of tax. It was around one dinar a year. It was effectively for those who where not Muslim and wanted to stay in the city and live under Islamic law. But this tax meant that they did not have to go to war if the Muslims where at war and meant they where under the protection of the Islamic state meaning that if they where attacked by another city then the Muslims would fight in there defence and those under taking this tax was acknowledged that they would not interfere with the religious beliefs of the other religions in the city and they would leave them alone. Considering when the crusaders took over city’s they killed all the Muslims and Jews in them city’s a tax for protection was not a bad thing. Plus through out history the best examples of Muslims, Jews and Christians living in peace with each other was in these city’s and that says a lot. This Tax was not required of the poor, females, children and slaves, monks, hermits and the permanently sick. It was only on able bodied males of military age.
The next bit says with willing submission which comes from the Arabic word An Yadin, which literally means from the hand, has been variously interpreted. We should not fully accept this interpretation as many scholars point out that a better word for it would have been 'in token of willing submission' in English. Anyway the point is you can call the Jizya a partly symbolic and partly a commutation for military service and partly a protection payment. But as the amount is actually insignificant we can see that it is more symbolic.

Last verse is 9:52 which says :

Say: can you expect for us (any fate) other than one of two glorious things (martyrdom or victory)? But we can expect for you either that Allah will send his punishment from Him, or by our hands. So wait (expectant); we too will wait with you.

This Ayaat is great. The waiting of the unbelievers and the believers is different in sense. The unbelievers are waiting for disaster on the believers but the believers will either conquer what’s against them or die as martyrs in the cause, in either case he/she is happy on the issue. The believers expect punishment on the unbelievers who cause trouble, either through their own instrumentality, or in some other way in Allah's plan, and that the unbeliever would not like it in either case. What this Ayaat means is that in a sense the believers have already won as both in death and life they are happy and believe those who do bad will be punished in this life or the next.

That covers all the misunderstood verse's in chapter nine so we will move on to chapter 4.

Sura 4

Sura 4 has another ayaat used to portray Islam as being evil. Sura 4 is dealing with, broadly speaking, two things.
The first half is talking about women, orphans, inheritance, marriage and family rights.
The second is dealing with the recalcitrant’s in the larger family, the community at Madina, the hypocrites and there accomplices.

The quotes people use are from the second half. (4:74), (4:89) and (4:95) respectively.

4:74) Let those fight in the cause of Allah who sell the life of this world for the hereafter. To him who fighteth in the cause of Allah- whether he is slain or gets victory- soon shall we give him a reward of great (value).

First of all it is not talking about every one having to fight. It is referring to those who are fit and healthy to take part. As we all ready know this Sura is referring to the community of Medina along with other things. What this verse and those before and after is referring to is that if the safety of the Muslims is threatened then it is permissible to fight as long as it is for Allah and not for ones own needs. It is not contradictory with the peace full passages as already mentioned in the entry it is permissible to defend your self if you are under attack. What it is actually doing is stating that when the time comes that you have to fight there are no losers on the side of Allah as they will be rewarded by Allah as long as they follow the rules of Islam on this subject.

The next verse to look at is 4:89. Lets look at the verses before and after this to put it in a full perspective light.

(4:88) Why should you be divided in to two parties about the hypocrites? Allah hath cast them off for there evil deeds. Would you guide those whom Allah hath thrown out of the way?
for those whom Allah hath thrown out of the way, never shall thou find the way.

When the desertion of the hypocrites at Uhad nearly caused a disaster on the Muslim cause, there was a feeling amongst the Muslims of Medina against them. One party wanted to kill them while the other party wanted to leave them in peace. To stop this opinion difference from splitting the Muslims this verse and the next ones where revealed. These verses created the policy of dealing with those who cause trouble in this area. Hypocrite is one who says he believes but does not really. So he actually helps the enemies out. It was clear that these people caused a threat to the Muslim people if they where admitted in to counsels and where also a cause of demoralisation. So much caution was used but no extreme measure was taken against them. On the contrary they were given a chance of making good. If they made a sacrifice for there cause ("flee from what is forbidden," see next verse), their conduct purged their previous cowardice, and there sincerity entitled them to be taken back. But if they deserted the Muslim community again, they were treated as enemies, with the additional penalty of desertion which is enforced by all nations actually at war. Even so, a humane exception was made in the two cases specified in 4:90.

(4:89) They but wish that ye should reject faith, as they do, and thus be on the same footing (as they): so take not friends from there ranks until they flee in the way of Allah(from what is forbidden). But if they turn renegades, seize them and slay them where ever you find them; And (in any case) take no friends or helpers from there ranks:-

So continuing on from the last verse we can quite clearly see it is referring to what you call traitors, or Spies and have committed treason. This is punishable to death in all countries including England. Though England has signed a treaty with Europe that no one will have death as a punishment it still states in the law books on punishment for treason as death. This verse on its own does sound bad but it actually leads straight in to the next one.

The word flee above comes from the word hijrat which means fleeing from all that is forbidden. This includes the leaving of a place where the practice of religion is forbidden. But it is more general in times of war. If a man is willing to submit to discipline and refrain from infringing then he has proved his fidelity and may be treated as a member of the community at war.
On the other hand if he by false pretences comes in to the inner councils merely to betray them then he may rightly be treated as a traitor or deserter and be charged for his crimes. He is entitled to no mercy as he is worse than the enemy as he said he was one of you in order to spy on you and is actually of the enemy.

(4:90) Except those who join a group between whom and you there is a treaty (of peace), or those who approach you with hearts restraining them from fighting you or fighting their own people. If Allah had pleased he could have given them power over you, and they would have fought you: Therefore if they withdraw from you but fight you not, and (instead) send you (guarantees of) peace, then Allah has opened no way for you (to war against them).

Except is what this ayaat starts with. This exception refers to seize them and slay them, the penalty for repeated desertion. Even after such desertion, exemption is granted in two cases. One is where the deserter takes asylum with a tribe whom there is a treaty of peace and amity with. This is because it is considered that this other tribe will keep him causing trouble or fighting the Muslims. In our era it is called disarming and rendering harmless.
The second case is if the person does not wish to fight against the Muslims or the enemy tribe which may be his own. But he must make a real approach by giving guarantees of his sincerity. To day it would be called Parole but the Islamic word used is actually much milder than that in modern military codes, which only grant the privilege to prisoner of war, not to those who have deserted from the army. This is the position of the hypocrites but humanity and policy treated them with great leniency.

The word approach in this verse does not mean the physical act but rather the mental attitude. This is why the heart is mentioned for sincerity. This verse is saying that with these people do not go after them as if they had fought against you your difficulties would have been greater. The fact that they are staying neutral is a advantage in its own right and so one should honour there declaration of peace.

Sura 8

Sura 8 ayaat 60. Firstly let’s start with an intro to this Sura so we know what it is talking about.
This Sura is about four things mainly and they are:
1) The question of war booty
2) The true virtues necessary for fighting the good fight
3) Victory against odds
4) Clemency and consideration for ones own sake and for others in the hour of victory.

As regard to war booty the first point to make is that the Ayaats talking about this is telling us that the Booty belongs to Allah and not us and so we have no right to go to war to get booty. It is only an accidental windfall. No soldier or trooper has any prior right to it.
A good summery of this chapter is 'All booty is really at the disposal of Allah's messenger under directions from Allah. Men of faith accept and obey these directions with cheerfulness. Victory and the prize of victory comes from Allah, as was proved at Badr.

As another note The prophet (pbuh) split the war bounty up and gave it to all those who took part or helped out and orphans and the poor and suffering.

8:60 comes under the section dealing with what the battle of Badr showed. This is that virtue and valour can conquer against odds.

8:65 is saying with the rest (i.e. 65 - 75) that even ten fold odds against you do not count if you are fighting for truth and faith against enemies. But also reminds us of clemency and consideration in the hour of victory.

We will start with ayaat 58 and work forward from there till 61.

(8:58)If thou fears treachery from any group, throw back (there covenant) to them, (so as ) to be on equal terms: for Allah loves not the treacherous.

(8:59)Let not the unbelievers think that they have escaped, they will never frustrate them.

(8:60)Against them make ready your strength to the utmost of your power, including steeds of war, to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides, whom ye may not know, but whom Allah doth know. Whatever ye shall spend in the cause of Allah, shall be repaid unto you, and ye shall not be treated unjustly.

(8:61)But if the enemy incline towards peace, do thou (also) incline towards peace, and trust in Allah: for he is the one that hears and knows (all things).

The immediate occasion of this injunction was the weakness of cavalry and appointments of war in the early days of Islam. But the general meaning is that in every fight physical, mental, moral, spiritual, arm yourselves with the best weapons and the best arms against your enemy so as to install whole some respect for Muslims and the cause Muslims stand for.

In verse 60 when it says 'and others besides, whom ye may not know' is telling us Muslims that there is always a lurking enemy some where that we do not know about but whom Allah does know about. It is our duty as Muslims to be ready to fight these enemies be it by sword or by mouth.
The last bit is saying that as Muslims we should put all our resources into the course and that we will be rewarded by Allah for doing it. Allah’s rewards will come in various forms and are always more generous than we can think of.
Verse 61 is saying that while we must be ready to fight if we are forced to we should always seek peace even in the middle of a fight. Allah knows best.

(8:65)O Prophet! Rouse the Believers to the fight. If there are twenty amongst you, patient and persevering, they will vanquish two hundred: if a hundred, they will vanquish a thousand of the Unbelievers: for these are a people without understanding.

Considering the context of this whole sura as explained earlier we can see straight away that this is referring to the battle of Badr were the Muslims where out numbered three to one as well as having a lack of proper weapons and equipment. The Muslims won this battle.
This Sura was revealed shortly after this battle.
Basically what is being said is that regardless if you personally win or die there are two things that mean they are sure to win: 1) They have divine aid and secondly that even humanly speaking them who takes up arms against those who believe in what there doing for truth and righteousness are fools. There seeming power is but a broken reed.
Another example is in a battle with the Romans. The Muslims had 3800 men and the Romans had 24,000 men. The Muslims won. All the above Ayaat is saying is that when you have to fight do not be put down by odds as there are no such thing as odds to a true believer.

This article has addressed the majority of myths about Islam and so hopefully given you food for thought on the matter.

Christians and Jews in Muslim countries where and still are allowed to freely practice their religion.
It would be good to end this with the words of a Christian missionary on Christianity in Muslim countries in the past i.e. most of Asia, Spain etc.
Christian missionary T. W. Arnold:

This quote can be found in the book THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM FAITH on page 80.

Allah Hafiz