[فداء الرسول]

3. In interpreting the primary sources of Islam, a number of essential and universal rules must be observed. They include the following:

a. The realization that the Qur’an has been preserved in the original language in which it was revealed [Arabic]. In the process of translation into other languages, nuances of the original language may be lost or not fully communicated. Outright mistakes in translation do occur. Therefore, deep knowledge of the Arabic language is a must for any scholarly interpretation. It should be noted that certain terms used in the Qur’an carry differing meanings depending upon the context. For example, the term Ahl al-Kitab or “People of the Book” is sometimes used to refer to Jews, other times to Christians, and in other instances to both. Likewise, the term al-Naas is used sometimes to refer to all humankind [e.g. when the context deals with Allah as the Creator of humankind, as in 4:1, 49:13 and 114:1-6]. In 3:173, however, when the same term al-Naas is used, it obviously refers to a subset of humankind, not all4. The same applies to terms like “Jews” or “Christians”. Such terms may refer only to some but not all Jews or Christians.

b. The Qur’an explains itself. Since the Qur’an is not ordered by topic [like textbook chapters], it is necessary for a scholar to be thoroughly familiar with other texts in the Qur’an, which deal with the same topic or relate directly to it. Failure to do so may lead to selectivity, which may distort the overall message of the Qur’an concerning that topic. In fact, other texts in the Qur’an may be highly significant in determining the true meaning of a given text.

c. In addition to the overall Qur’anic context, consideration should be given to the section in which a particular verse occurs. One of the most common serious mistakes is to quote only a part of a verse or one verse in an interrelated section of a Surah [chapter] in such a way as to change it’s meaning.

d. Consideration of the occasion of revelation [Asbab al-Nuzool] of certain verses, if known and authentic, affects the interpretation of that verse.

e. If there is an authentic Hadeeth dealing with the same topic as the Qu’anic verse, Hadeeth takes precedence over mere opinion or speculation.

f. Keeping in mind that some Qur’anic verses were revealed to deal with certain historical challenges facing the emerging and besieged Muslim community affects interpretation. Some of these challenges may not be present today, and if they are, they may take a different form. Some verses revealed to deal with such situations should not be unnecessarily generalized. For example, referring to verse 5 in chapter 9 without any regard to its historical context may give the misleading impression that the Qur’an condones killing of all idolatrous people, rather than only those who committed or conspired with others to commit murder in violation of their treaties. A fuller explanation of this verse is discussed later in this paper.

g. The few [texts] must be interpreted in the light of the many [texts]. For example, the Qur’an repeatedly affirms the freedom of conscience and rejects compulsion in religion. However, we encounter some verses in the Qur’an, which allow fighting non-Muslims. To understand these later verses as permitting fighting against others because of their rejection of Islam or in order to force or coerce them to accept Islam is to disregard many Qur’anic texts that are inconsistent with that interpretation. The question then is whether the permission to fight is because of their faith choice or because of their aggression and/or oppression with religious choice being incidental, not the cause of fighting.

h. Even an authoritative and authentic text of the primary sources of Islam may have more than one possible meaning [Mutashaabih] and must be interpreted in the light of the more definitive text [Muhkam], not the reverse5

4. Any claim of Naskh [abrogation or more correctly supercession] must be carefully examined. The entire Qur’an is definitively authentic [Qat`i Al-Thuboot]. Any claim of Nashk must be definitive, not based on mere opinion or speculation. It should be noted that earlier Muslims used the term “Naskh” to refer also to “Takhsees” or specifying and limiting the ruling than abrogating it. This issue is of paramount importance, since the Muslim heritage includes writings that went into unreasonable excesses in their claims of Naskh. While a few scholars claimed that hundreds of verses were abrogated, the great majority of scholars rejected these unsubstantiated claims. For example, Jalal Al-din Al-Suyooti narrowed down the number of “abrogated” verses to 19. Other scholars like Shah Waliyyullah Al-Dahlawi and Sobhi Al-Saleh even narrowed them down to lesser numbers6. The fact that there are legitimate disagreements about the number of abrogated verses in the Qur’an is itself an indication that some, if not most, of these claims are far from definitive, if not mistaken based on strong evidence

Guided by the above methodology, we move next to review the Qur’anic values and precepts, which represent the underpinning of Muslim/Non-Muslim Relationship.

Signature of فداء الرسول

تحمَّلتُ وحديَ مـا لا أُطيـقْ من الإغترابِ وهَـمِّ الطريـقْ اللهم اني اسالك في هذه الساعة ان كانت جوليان في سرور فزدها في سرورها ومن نعيمك عليها . وان كانت جوليان في عذاب فنجها من عذابك وانت الغني الحميد برحمتك يا ارحم الراحمين