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Refuting the Extremist Interpretations of the Text and the Prophetic Traditions: The Case of Qur’an 2:256

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Contesting the Theological Foundations of Islamism and Violent Extremism

Part of the book series: Middle East Today ((MIET))

Abstract

This chapter takes Q. 2:256 as a case study to show how radicalised groups such as Islamic State of Iraq and Syria (ISIS) understand it, refuting this narrative by relying on mainstream understandings of war and peace-related scriptural texts. While Q. 2:256 states “there is no compulsion in religion,” proponents of offensive jihad claim this verse was abrogated by the sword verse (Q. 9:5). Some classical jurists were influenced by a war-based relationship in the medieval period. Therefore, some verses from the last stage of the Qur’anic revelation, such as Q. 9:5, are interpreted in such a way that fighting against unbelievers will be a continuing norm and other verses, such as Q. 2:256, are interpreted accordingly. Q. 2:256 declares a final universal principle about the freedom of religion and unconditionally fighting due to faith is not a mainstream Islamic approach.

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Notes

  1. 1.

    Fazlur Rahman (d. 1988) states “what was spread by the sword was the political domain of Islam, not the religion of Islam.” Through political domain, Islam could work to produce the order on the earth that the Qur’an seeks. Rahman also believes that “armed jihad was often used by later Muslims whose primary aim was territorial expansion and not the worldview they were asked to establish by God” (Rahman 2009, 63). Moreover, bringing the territories under the reign of dar al-Islam by military means and territorial expansion should be seen within the context of the geopolitical conditions of the classical Islamic world (Kalin 2013, 235).

  2. 2.

    See Adang et al. (2015), which focuses on accusations of unbelief (takfīr) in Islam throughout the Islamic history from the earliest period such as the Khārijīs (secessionists) to the modern period such as radical groups (1–24, 327–353).

  3. 3.

    Muhammad Abdel Haleem’s translation of the Qur’an is used throughout this chapter.

  4. 4.

    Imam Shafi‘i (d. 204/820) and Sarakhsi (d. 483/1090) understand jihad as the duty of the Muslim ruler to fight against the lands described as the “territory of war.” Shafi‘i formulated his expansionist theory of jihad as a religious duty. These jurists justified fighting against non-Muslims on account of their disbelief (kufr), while they also indicate war ethics of Islam such as accepting truce or saving the lives of non-combatants (Kalin 2013, 234). See Khalil (2017) for the expansionary warfare and expansionist paradigm.

  5. 5.

    Ikrāh is a situation in which one is forced to do something against one’s wishes. Since this state does not affect life or reason and discretion, it has no effect on the capacity for acquisition or execution. However, ikrāh (coercion and duress) negates free consent and willingness (Nyazee 2006, 135–8).

  6. 6.

    Such as Abu Hanifah (d. 150/767), Malik ibn Anas (d. 179/795), Abu Yusuf (d. 182/798), Shaybani (d. 189/805), Awzai (d. 157/774), Ibn Rushd (d. 595/1198), Ibn Taymiyyah (d. 728/1328), and Ibn Qayyim al-Jawziyyah (d. 751/1350) (Kalin 2013, 234).

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Authors and Affiliations

  1. Charles Sturt University, Sydney, NSW, Australia

    Hakan Coruh

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  1. Hakan Coruh
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Correspondence to Hakan Coruh .

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  1. Alfred Deakin Institute for Citizenship and Globalisation, Deakin University, Melbourne, VIC, Australia

    Fethi Mansouri

  2. Charles Sturt University, Melbourne, VIC, Australia

    Zuleyha Keskin

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Coruh, H. (2019). Refuting the Extremist Interpretations of the Text and the Prophetic Traditions: The Case of Qur’an 2:256. In: Mansouri, F., Keskin, Z. (eds) Contesting the Theological Foundations of Islamism and Violent Extremism. Middle East Today. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-02719-3_3

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