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Do you have a links for what you posted,
Id be real interested in reading that stuff.
Tafseer Ibn Abbas, Jami' al-Bayan 'an Ta'wil ay al-Qur'an (Tafseer at-Tabari), Fi Dhilal al-Qur'an. The passage from at-Tabari was quoted by Qutb and can be found in his tafseer of Surat at-Tawbah.
So the answer is no.
I always include a link with any opinion of a scholar when I post,
Why do you fail to do so?
If you can read, it is all about justification for Islamic supremacy and the divine right to oppress those who disbelieve.
Of course if you want to read it all in context
Kalamullah.Com | In the Shade of the Qur'an | Fi Dhilal al-Quran
Its like a nightmare isnt it Mr. Kalam
the way I misunderstand and misinterpret Islam?
Back to my original question.
Here is the proper proper classical tafsir
Thanks for proving my point again Mr. kalam, you are as always a tool in the hand of Mr.Fitnah.
If you can read, it is all about justification for Islamic supremacy and the divine right to oppress those who disbelieve.
Oh, really?
Back to my original question.
Here is the proper proper classical tafsir
You say as you cite the endorsement of clown Anwar al-Awlaki.
You have been corrected by Qutb, Imam at-Tabari, and As-Sahabiyy Ibn 'Abbas. Thank you for acknowledging that you lie when you say you "follow the scholars"; following them isn't possible when you don't even know who they are or possess an iota of familiarity with their language.
How Defensive Is Jihād?
When we understand the nature of Islam, as it has already been explained, we
realize the inevitability of jihād, or striving for Gods cause, taking a military form in
addition to its advocacy form. We will further recognize that jihād was never
defensive, in the narrow sense that the term `defensive war generally denotes today.
It is this narrow sense that is emphasized by the defeatists who succumb to the
pressure of the present circumstances and to the Orientalists wily attacks. Indeed the
concept of striving, or jihād, for Gods cause represents a positive movement that
aims to liberate man throughout the world, employing appropriate means to face
every situation at every stage.
If we must describe Islamic jihād as defensive, then we need to amend the
meaning of the term `defence so that it means the defending of mankind against all
factors that hinder their liberation and restrict their freedom. These may take the
form of concepts and beliefs, as well as political regimes that create economic, class
and racial distinctions. When Islam first came into existence, this world was full of
such hindrances, some forms of which persist in present- day jāhiliyyah.
When we give the term `defence such a broader meaning we can appreciate the
motives for Islamic jihād all over the world, and we can understand the nature of
Islam. Otherwise, any attempt to find defensive justification for jihād, within the
contemporary narrow sense of defence, betrays a lack of understanding of the nature
of Islam and its role in this world. Such attempts try to find any evidence to prove
that early Muslims went on jihād to repel aggression by their neighbours against the
Muslim land, which to some people is confined to the Arabian Peninsula. All this
betrays stark defeatism.
Had Abū Bakr, `Umar
Thus, after the revelation of Sūrah 9, the unbelievers were in three different
categories with regard to the Prophets relations with them: combatants, or
bound by a specified-term treaty, or loyal. The second category embraced
Islam shortly thereafter, leaving the other two groups: combatants who
feared him, and those who were loyal.
Thus, all mankind were divided into
three classes: Muslims who believed in the Prophets message; those at peace
with him who enjoyed security; and those who were hostile and feared him.
As for the hypocrites, he was instructed to accept from them what they
professed, leaving the final verdict on them to God.
He was to strive against
them with informed argument. He was further instructed to turn away from
them and to be hard so that he would deliver his message to them in a way
that they could not refute.
He was forbidden to pray for them when they
died, or to visit their graves. He was informed that if he were to pray for them
to be forgiven, God would not forgive them.
Such was the Prophets policy towards his opponents, both unbelievers and
hypocrites.1
This excellent summary of the different stages of the development of jihād, or
striving for Gods cause, reveals a number of profound features of the Islamic blah blah blah
http://www.kalamullah.com/Books/Fi Dhilal/Volume_7_(surah_8).pdfAl-Anfāl (The Spoils of War) | PROLOGUE
1 8
It is true that defending the homeland of Islam means protecting the faith, the way
of life and the Muslim community, all at the same time; but this is not the ultimate
objective of Islamic jihād. Defending the homeland of Islam is the means to establish
Gods authority within it, and to use it as the base from which to address all
mankind. Islam is a message to all humanity, and the whole earth is its sphere of
action.
As already stated, any effort that tries to spread the Islamic way of life is bound to
meet obstacles created by the power of the state, the social system and the general
environment. Islam aims to remove all these obstacles so that it can address people
freely, appealing to their minds and consciences, after breaking their fetters so that
they have genuine freedom of choice.
We must not be intimidated by the Orientalists attacks on the concept of Islamic
jihād, or allow the pressures of world political powers to weigh heavily on us, so as
to seek justifications for jihād that do not fit with the nature of Islam.
When we look at historical events, we must not lose sight of the inherent factors in
the nature of Islam, its universal declaration and practical way of life. We must not
confuse these with temporary defensive needs.
It was inevitable that Islam would
defend itself against aggression, because its very existence, general objective, the
movement it forms under a new leadership, and the birth of a new community which
recognizes only Gods sovereignty all this is bound to provoke other societies,
based on jāhiliyyah, into trying to smash it in order to defend their own interests. It is
inevitable that the new Muslim community will also have to defend itself.
This is an
inescapable situation that arises with the advent of Islam in any society. There is no
question that Islam wants to fight such a battle; it is imposed on it, and the struggle
that follows is a natural one, between two systems that cannot co-exist for long.
All this is undeniable. Hence, Islam has no choice but to defend itself against aggression.
A much more important fact, however, is that, by nature, Islam will take the
initiative and move to save humanity and free people throughout the world from
servitude to anyone other than God. It is not possible that Islam will confine itself to
geographical boundaries, or racial limits, abandoning the rest of mankind and
leaving them to suffer from evil, corruption and servitude to lords other than God
Almighty.
A time may come when enemies of Islam may find it expedient not to try to
suppress Islam if it is willing to leave them alone, practising within their national
boundaries their own systems that allow some people to be lords over others. They
may offer such a state of coexistence if Islam is willing not to extend its declaration of
universal freedom to their people. But Islam will not accept such a truce, unless they
are willing to acknowledge its authority in the form of paying the loyalty or
submission tax, jizyah, to guarantee that the message of Islam may address their
people freely, without putting any material obstacle in its way
You are on track to becoming a believer, you have given up the Mu'tazili nonsense and changed your story on abrogation.
When you are finally arrested you will probably attribute me as the force behind your radicalization.
Keep studying Mr Kalam.
It's this kind of childishness that I have no interest in dealing with.I told you your place long ago, you work for me, You are my tool.