The message of the Holy Qur’an is believed to be relevant for all Muslims, including those who lived when it was first revealed (between 610 and 632) and those who will come until the end of time. Based on the incidents faced by Muslims over 23 years during the time of revelation and the stories of former nations, the Qur’an provides guidelines in the form of commandments, prohibitions, and good advice, which are simultaneously incident-specific and universally relevant, dynamically forced and firmly static.

The first collocutors of this Divine Address were fortunate to be able to perceive the Divine Intention without any synthetic interpretation and commentary; and whenever they needed any further explanation, they were guided by Prophet Muhammad himself, peace be upon him. Subsequent generations could engage in that endeavor only by accurately settling the association between facts and norms. The Prophet is the Final Messenger and the Holy Qur’an is the Final Divine Message and Scripture; thus Divine Messages that are believed to be “universal,” “comprehensive,” and “meta-historical” could by no other means be discovered and implemented. Intellectual rigor was required.

The Companions, the successors of the Companions, and their immediate successors engaged in an intensive intellectual endeavor, right after the Prophet passed away. While usul sciences set the methodology for their work, disciplines like Islamic jurisprudence (fiqh), Islamic theology (kalam), Islamic tradition (hadith), and Islamic exegesis (tafsir) reveal the outcomes of these methodical studies. Studies on the biography of the Prophet (seerah), military chronicles (maghazi), and the history of Islam (tarikh) also provided authentic or inauthentic resources to these disciplines.

These activities lost verve with time. Seeking Divine purpose by preserving the constants as they initially were and developing theoretical interpretations and practical transformations according to the ever-changing and evolving social, political, economic, moral, legal, military, etc. circumstances, have not always been possible. Social changes require dynamism, for dynamism – not inertia – is the nature of things and life. For many Muslim societies, a social life that remained frozen as exactly as it was in the time of the Prophet was one of the problems. Another problem was considering the surface meanings of the Qur’anic verses and the Hadith enough as solutions for real social problems.

This frozen social structure that sustained during the codification (tadwin) period affected Muslim viewpoints of the Qur’an and the Hadith, as well as their methodology of knowledge. Principles such as “the universality of the Qur’an,” or tenets like “Acting on the text is better than abandoning it,” “The particular cause of any Qur’anic revelation (asbab al-nuzul) does not mean its judgment does not have any universal validity,” and “Independent reasoning (ijtihad) cannot be exercised when there is explicit statement,” formed the keystones of knowledge production across many centuries. I believe this is a very important matter that needs to be covered in a separate article.

The verses of the Holy Qur’an are not detached from the social realities experienced between 610 and 632 in Mecca and Medina. In the words of Nasr Hamid, a creative and prolific dialogue existed between the Divine Intention and the first addressees of the Qur’an. Severing this correlative link between God and the community of revelation is the foremost reason for triggering what may be called the alienation from the Qur’an.

The first condition for accurately understanding the Divine Intention is knowing what the first addressees of the Qur’an had understood of and practiced from those verses during the course of revelation. Attempting to understand “what the Qur’an tries to tell” without knowing “what the Qur’an tells” does not lead to accurate results. On the contrary, such an attempt may turn out to be the first step taken toward disastrous results such as making God speak for one’s own pleasure and making the Qur’an say whatever one wants it to say.

Browsing the Qur’an from the perspective of “creative and prolific dialogue,” there are pages of narrations about events of the time. Among these events were, but not limited to, the battles of Badr, Uhud, and Khandaq, the Treaty of Hudaybiyyah, the conquest of Mecca, the Tabuk and Mu’tah campaigns, the codes of conduct toward prisoners of war, how the daily prayers are to be performed in the event of war, etc. There are verses that cover the dispute between Khawla bint Tha’labah and her husband Aws ibn Samit and how God adjudicated that dispute conclusively. Other narrations in the Qur’an include Zayd ibn Harithah’s divorcing his wife Zainab and her subsequent marriage to the Prophet, the impending fate of Abu Lahab and his wife Umm Jamil due to their persecution of the Prophet, the funeral prayer of Abdullah ibn Ubayy ibn Salul, and tens or hundreds of events such as these. All of these point at the correlative relationship between God and society. Consequently, it may be said that it is impossible to think about the Holy Qur’an as detached from the social incidents experienced during the course of its revelation.

Jihad

The same applies to the Qur’anic verses about concepts like jihad (endeavor), qatl (killing), and qital (warfare) – generally, the verses about military jihad. Each of these verses was revealed independently as related to particular incidents and expressed, in a crystal-clear style, how Muslims should react to incidents; in other words, the Qur’an produced tangible solutions to tangible problems. For instance, when looked at from the perspective which we attempt to illustrate, it is seen that the verses “(While at war) kill them wherever you come upon them, and drive them out from where they drove you out (thus recovering your lands from their usurpation). (Though killing is something you feel aversion to,) disorder (rooted in rebellion against God and recognizing no laws) is worse than killing”; and “(But if they persist in causing disorder, continue to) fight against them until there is no longer disorder rooted in rebellion against God, and the religion (the right for worship and the authority to order the way of life is recognized) for God.” (2/191 and 193) are from the roadmap detailed by God for Muslims to solve their problems with the polytheists of Mecca. However, many adopt a universal, atomic, or overgeneralizing approach, and these verses are discriminatorily interpreted as proof that Islam is “a religion of violence.”

These verses, from Surah al-Baqarah, were not revealed separately and at different times, but within a bundle of six verses revealed before the “Compensatory Minor Pilgrimage,” meant to be performed a year after the Treaty of Hudaybiyyah. The cause of revelation was to teach Muslims how to respond should the polytheists of Mecca – who a year earlier had violated the prohibitions for the forbidden months – violate the Treaty once again and wage war against the Muslims. Therefore, an accurate interpretation of these verses is possible by understanding “what God says” before “what God means to say” and handling this bundle of verses while considering the cause of revelation as a whole.

Scholars must jointly deliberate on the cause of revelation, analyze the links within the verse and with other verses, take into consideration the holism of the Qur’an, and social, economic, military, cultural, and religious conditions at the time. All of this is necessary contextual information. When taking these factors into account, it is clear that Islam is not a religion of violence or war, as claimed by some orientalists. This approach would also falsify the argument that considers the warfare as essential and peace as secondary in Islam, as some so-called Muslim scholars purport. These are deeply troubled arguments that are seriously radicalized and ethically flawed.

Yet, it is upsetting that there were and are groups that define themselves as Muslims and reach such conclusions. ISIL, Boko Haram, Al-Qaeda, etc. are violent groups that have adopted methods exploiting the Holy Qur’an, severing the Qur’anic verses from their contexts and cherry-picking concepts to legitimize their defective approaches. Having been engaged in such violent exploits, they generated a theology, and later laws, from their political ideology. Unfortunately, while they perpetrate heinous crimes, they forget the Qur’anic verses which expound that enmity is to be shown to oppressors only, not to others (2:193); belief is a personal choice and what falls on Muslims is only advice (18:29; 49:14); that there is no coercion in religion (2:256); and that hatred and anger harbored against non-combatant unbelievers should not prevent believers from doing good to them (60:8; 5:2). They disregard the practices of the Prophet and accepted them as overruled, such as the Charter of Medina, the Treaty of Hudaybiyyah, the general amnesty during the Conquest of Mecca, and the prohibition on the killing of women, children, the old and the men of religion even on the battlefield.

When trying to understand the true meaning of Qur’anic verses, it is important to delineate the line between the fact and the norm, between realpolitik and idealism. While facts or realpolitik is the context for which the Qur’anic verses bring tangible solutions to the incidents experienced during the course of revelation, idealistic perspective refers to the values and principles that need to be obtained from a holistic look toward the Qur’an, including the jihad verses. “Kill them wherever you find them,” in Baqara 191, (“them” referring to the aggressive polytheists of Mecca) indicates realpolitik circumstances of revelation. “Disorder (i.e. oppressing and torturing people because of their faith) is worse than killing,” indicates idealism and stipulates freedom of belief and conscience.

Concepts introduced by the Qur’an

During its course of revelation, the Qur’an did not only use the established concepts of the contemporary society, but introduced its own concepts as well. The concept of jihad is in the second category. Other concepts such as zihar, nikah, and talaq (concepts about marriage and divorce), which are mentioned in the Qur’an, were already in the lexicon of the society. However, the concept of jihad has gone through sharp semantic shifts and variations over the fifteen centuries since the time of revelation, and especially after the freedom movements in Muslim countries during the nineteenth century for independence from colonialism. This shift moved further from the Qur’anic foundations due to the works of orientalists; media outlets thriving on an anti-Islamic furor; and persecution of Muslim minorities. The weakness of Muslim states, authoritarian regimes, distribution of oil revenue, economic crises, and a large youthful population that cannot be easily brought under control given current circumstances are other major reasons that have led to the misuse of the concept of jihad. The idea has also been exploited by numerous radical-minded Muslim individuals, groups, and organizations. Concepts are like living organisms. The meanings encompassed by them contract, expand, change, and transform according to experienced realities. Nowadays, it is incumbent on Muslims to revert this concept to its original state by placing it back on the Qur’anic foundations in theory and practice.

Consequently, I think neither the battle cry “Islam is a religion of war” nor the slogan – yes, I term it a slogan – “Islam is a religion of peace” are accurate. Indeed, I think such a reductionist and cliché discourse form a massive intellectual block, preventing a complete understanding of Islam as a religion. The jihad verses in the Qur’an seems to have received their share from this minimalism. A literalist approach to the Qur’anic verses addressing realpolitik conditions is an indication of adopting the Qur’an solely as a book of law or policy. Individuals having this viewpoint may exploit the Qur’an to have it speak to their desire. It is compulsory to make a distinction among the Ideal Islam experienced during the lifetime of the Prophet, the Scholarly Islam expressed theoretically in the course of the academic activities of scholars in subsequent years, and the Historical Islam that has been experienced by Muslims in various locations worldwide for the last fifteen centuries. The minimum condition to achieve this distinction is studying the Qur’anic verses vis-à-vis the circumstances and context behind their revelation and understanding what the Qur’anic verses really “say,” before going deeper into analyzing what they “mean to say.” Intra-textuality, inter-textuality, reason for revelation, holistic approach to the Qur’an, and contextual knowledge are key terms for reference in this regard.

In an era when many parts of the world were defeated by darkness, our horizon was everywhere emblazoned with colors, and the festivals of dawn came one after another. At breakneck speed were the heralds of light, with brightest torches in their hands, calling the people to revival in every land. Those to whom they drew near found new life, as though having felt the breath of the Messiah, and the lands through which they passed turned green, as though Al-Khidr had stopped by. With one eye on this world and one fixed upon the Hereafter, these entrancing countenances were turned to Divine whilst amongst the people. Their minds and hearts were joined hand in hand in this worldly adventure. With those magical travels sometimes here and sometimes beyond, they experienced a separate festival each day.

The firmaments were interwoven and converged with this world. Our cities and villages were like the layers of the heavens. We imagined journeying across these heavenly layers as if on land, from continent to continent. We were like children as our days and nights passed with the sweetest of dreams. We felt our existence anew with each dawn and sunrise, and we returned to life all over once more. Breezes of Paradise forever blew in our horizon of thought, and it was as though we heard the flutter of angelic spirits above us. We lived an entire past intertwined with this day, and this day with the near and distant future. At a time when our contemporaries writhed in different crises due to the narrowness of the present, we perpetually breathed an air of tranquility and joy, as though strolling across the spacious and relief-laden slopes of Paradise.

Once upon a time, our magical world was like the wellspring of life of the earth and the heart of the heavens.

In this world forever agleam with lights from eternity were our villages and cities dazzling with their celestial profundities and our glistening homes resembling a bridal chamber. In this world, the rose was reconciled with the thorn, the cat side by side with the pigeon, the nightingale friends with the magpie; everything oscillated so deeply while singing the song of eternity. In everything we saw and heard we straightened ourselves and rose up once again: as if having received the sound of the Trumpet of Resurrection, took to walking toward the Divine at an even greater pace, and felt as though our roads reached all the way to the heavens. Especially for the luminous souls who have attained the happiness of walking along the trajectory of a life of the heart and spirit, living in this world was a privilege, so to speak.

With the sounds of the call to prayer, a call to eternity at each dawn, we experienced a new resurrection and felt the faith with the freshness of the day it was first revealed from the heavens, feelings refreshed, hearts wakeful to the utmost, and our spirits neck and neck with the angels. It was as if we could see the smiling countenance of the Infinite Light, peace be upon him, just a few steps ahead and stood dazed with reverence. Our thoughts were as profound as to project to the beyond, evaluated life with the gravity of the angels, and spent every moment like hearts familiar with God.

Our magical world back then was like the wellspring of life of the earth and the heart of the heavens; this heart constantly proclaimed the Almighty with its rhythmic beating, and with its living and inanimate accessories it offered us unimaginable surprises reminiscent of the beauties of Paradise. Everywhere was aglow; looking to our surrounds, we felt the dazzling magnificence of the world beyond in the face of existence and creation.

Our nights always passed with the luminosity of a “daybreak” while our days were as bright as the slopes of the highest level in Paradise. The atmosphere hanging over us and the natural landscape it encircled were refulgent, as was spring, summer, autumn, winter, and indeed all creation. In this colorful climate, we always asked for that which surpassed our will by means of our supplication and entreaties and incessantly mumbled utterances that would please Him. With feelings alive and our hearts quivering like the lowest note struck, we always presented to Him melodies with a different tune each time! The lamentations breaking loose from our hearts from time to time and rising from our bosoms ascended like the heartfelt cries of Prophet Jacob, and the winds blew with the fragrance from the shirt of Prophet Joseph, peace be upon them. All around, the sugar-sweet words were woven with pure feelings, and accompanied with deeds of righteousness. These “good words” (Qur’an 14:24) rose to the best of their “dew points,” and then poured back upon us as another form of Divine favor.  Those days were the days promised to the believers, those places were places from the Ka’ba and Mount Sinai, and we were the auspicious inheritors of the earth.

Then, the day came when the ruthless assaults of the enemies combined with the disloyalty of friends, and we were no longer able to stand where we once stood. We experienced tremors one after another and thus toppled over suddenly. Who knows, perhaps if we had not been subjected to all those betrayals, this world would have continued to bedazzle until the end of time with its own particular beauty.

Then, the day came when the ruthless assaults of the enemies combined with the disloyalty of friends, and we were no longer able to stand where we once stood. 

It is a great pity that in an inauspicious age, all the lights of this luminous world were ravaged, the hands holding the torches broken, the mouths speaking the truth gagged, and a group of monstrous souls sat upon our life springs. The sun no longer rose with its own color. In the shadow of the stains upon its countenance, the moon was like a poor creature, and the earth had taken on the form of an arena of savagery where malicious demons ran wild. The damage had been done and no longer were the roses with which we were familiar blossoming, nor the flowers diffusing their fragrance to their surrounds, nor the nightingales singing. Replacing the people showering smiles upon their surroundings with serenity and jubilation were dark-spirited night demons who were overwhelmed by hatred, rancor, and enmity, and dejected souls growling with wrath. It seemed as though all people of heart and spirit had dissolved into thin air, along with that luminous era. Villages and towns were abandoned and our minds were as empty of spirit, meaning, and respect for our own values, as were the plains and prairies of life.

The masses were dead on their feet as though subjected to an illusion, those holding the reins in their hands were in pursuit of a different fantasy each day, people scattering helter-skelter away from their own values, and disorder on the societal scale was experienced. There was no respect left for the family tree, nor regard for its fruit; axes hacked away at the tree’s roots and our thousand-year legacy was cast away to the scrapheap just to spite our forebears. Hypocrisy was popularized and dissension reverberated in all quarters. Deception was considered prowess and subterfuge, in the hands of its professionals, witnessed its golden age in favor of besmirching the believers. Deviators were wilier and quicker than ever before; on the contrary, many of the believers were worship-weary, service-spent, and addicts of rewards, and matters requiring patience, determination, sacrifice, and resolve had of course been entrusted to extraordinary occurrences. As a matter of fact, how many people believing in extraordinary manifestations had actually remained, God knows!

Considering our recent history, was it at all possible for us to get back up on our feet and pull ourselves together as a society facing such a degree of disarray? Were we going to be able to stand on our own feet once more as ourselves? It was very difficult to say anything positive with respect to the apparent causes; however, for believing hearts, causes were not everything. After all, what could not happen when God manifested His Favor! How many times humanity had encountered surprise springs until the present day, at the very moment when they fell defeated to sleet and snow. How many times they had witnessed “coolness and peace” (Qur’an 21:69) in the bosom of the most formidable infernos. Each and every time humanity turned to the door to which they needed to turn with faithfulness, confided and expounded their troubles to Him, the death pits in which they found themselves were transformed into ramps of elevation and at a stretch, in the very same breath, reached peaks that had hitherto appeared unattainable. Why could it not happen once more!

Indeed, no one who had turned to Him sincerely until now had ever come away empty-handed, and there were none amongst those remaining independent of Him who had been delivered. Thus, with all these considerations at the present time, our faces are darkened, but our hearts tremble. Fixing our hopes on the vastness of His mercy, confiding our inadequacy, inconsistency, and of course our helplessness to Him, we ask that He enable us to reach a fresh phase of revival with a brand-new celestial calendar and entrust our hopes and aspirations to His favor.