Not To Strike Terror
By Sheikh al-Yaqoubi
The Holy Quran was revealed in Arabic and its original text is preserved and recited by Muslims today as it was revealed to Prophet Muhammad ï·ș. However, its translations are human attempts to render its meanings into other languages; therefore, they are not sacred and could be prone to error.
The verse we are going to tackle in this article is, 60 of Surah 8, al-AnfÄl. The translation of the verse, as in the most commonly used translation of the meaning of the Holy Quran, by Abdullah Yousuf Ali, (produced first in 1934, and revised by the Presidency of Islamic Researches, IFTA, Call and Guidance, published and Printed by the King Fahd Holy Quran Printing Complex in 1987), reads as follows,
âAgainst 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.â
The original Arabic verse, as revealed, reads,
ÙÙŰŁÙŰčÙŰŻÙÙÙۧ ÙÙÙÙÙ Ù ÙÙۧ ۧ۳ÙŰȘÙŰ·ÙŰčÙŰȘÙÙ Ù ÙÙÙ ÙÙÙÙÙŰ©Ù ÙÙÙ ÙÙ Ű±ÙÙŰšÙŰ§Ű·Ù Ű§ÙÙŰźÙÙÙÙÙ ŰȘÙ۱ÙÙÙŰšÙÙÙÙ ŰšÙÙÙ ŰčÙŰŻÙÙÙÙ Ű§ÙÙÙÙÙÙ ÙÙŰčÙŰŻÙÙÙÙÙÙÙ Ù ÙÙ۹۟Ù۱ÙÙÙÙ Ù ÙÙ ŰŻÙÙÙÙÙÙÙ Ù ÙÙۧ ŰȘÙŰčÙÙÙÙ ÙÙÙÙÙÙÙ Ù Ű§ÙÙÙÙÙÙ ÙÙŰčÙÙÙÙ ÙÙÙÙ Ù Û ÙÙÙ Ùۧ ŰȘÙÙÙÙÙÙÙۧ Ù ÙÙ ŰŽÙÙÙŰĄÙ ÙÙÙ ŰłÙŰšÙÙÙÙ Ű§ÙÙÙÙÙÙ ÙÙÙÙÙÙÙ Ű„ÙÙÙÙÙÙÙÙ Ù ÙÙŰŁÙÙŰȘÙÙ Ù ÙÙۧ ŰȘÙŰžÙÙÙÙ ÙÙÙÙ
It is not our goal here to study the meanings of this verse or the legal rulings derived from it in Islamic Law. Rather, we will be looking at the translation of two words, rendered here as âto strike terror into [the hearts of]â.
However, before we do that, it is of paramount importance to mention the following seven facts:
- The translation of these two words is wrong and the original meaning in Arabic is âto deter the enemy etcâ. This article attempts to prove this point.
- The verse is about the right of defence not attack. Aggression is forbidden. It instructs Muslims to take preventive measures to prevent the enemiesâ attacks.
- Thus, the purpose of acquiring arms is not to use them, but rather to reach a goal that is to create awe and respect in international relations.
- Jihad is the obligation of the State not of individuals. It is done via military service in official armies.
- Individuals cannot declare war against a state, not even in their own homelands.
- The responsibility for preparing arms for self-defence, as ordered by in the above-mentioned verse, rests on the shoulders of the State.
- Islam does not sanction terror and there is no room for tolerating terrorists.
The words in question are ŰȘÙ۱ÙÙÙŰšÙÙÙÙ ŰšÙÙÙ. They are rendered in the translation we quoted earlier as, âto strike terror into [the hearts of]â. Several other translations of the meanings of the Holy Quran provide similar or close suggestions. For instance, Ahmad Aliâs, (first published in 1984), says âthat you may strike terror in the hearts ofâ. Majid Fakhriâs translation (first published in 1997 under the title âThe Quran: a modern English version), says âto terrify thereby, etc.â. The Saheeh International translation (published in 1997) says âby which you may terrify the enemy of Allah and your enemyâ. Abdul Haleemâs (published in 2004) suggests âto frighten off Godâs enemies and yoursâ. Two translations differ from the above. Muhammad Marmaduke Pickthall provides an alternative to âstrike terrorâ that softens the force of the word but does not penetrate to its deep meaning. He suggests âthat thereby you may dismay the enemy of Allahâ. Finally, Muhsin Khan suggests âto threaten the enemy of Allah and your enemyâ.
I believe these translations of the words ŰȘÙ۱ÙÙÙŰšÙÙÙÙ ŰšÙÙÙ are not precise and may lead people to believe that striking terror or terrifying enemies by the use of arms is legitimate. It is not. This verse is one of the major verses that speak of Jihad as the right of self-defence, not the right to attack. The verse itself was revealed after the battle of Badr, when Muslims were not prepared, so that they would prepare themselves in case they were attacked. (AbĆ« HayyÄn, v. 4, p. 511). But when Muslims read in its translation âto strike terrorâ, some may be led to believe that they should launch attacks and that their terror is justified.
The meaning of the word turhibĆ«na ŰȘÙ۱ÙÙÙŰšÙÙÙÙ, as presented in Ibn ManzÌĆ«râs LisÄn al-Arab, and Ibn FÄrisâ MaqÄyÄ«s al-Lughah, is a degree of fear coupled with awe. The root is rahiba ۱ÙÙÙŰšÙ which is used in contrast with desire raghiba ۱ÙŰșÙŰšÙ . From the same root comes the word rÄhib ۱ÙۧÙÙŰš , a monk, a religious man who secludes himself from worldly life and devotes himself to God, because he inspires awe. The verb tarahhaba ŰȘÙ۱ÙÙÙÙŰšÙ means to seclude oneself for a religious reason.
The word used in the verse, then, means âto instil fear inspired by awe and respectâ, not âto terrifyâ or âto strike terrorâ. The verse, contrary to what may be understood from some English translations, does not speak of inflicting any harm on the enemy, but of preparing arms to prevent the enemy from attacking Muslims. Imam ibn JarÄ«r al-Tabari (d. 310 AH 923 CE) explains the meaning of the verse in a clear way when he says âto make, by your preparation of those, the enemy of Allah and your enemy amongst the polytheists afraidâ. In Arabic, â(ŰȘ۱ÙŰšÙÙ ŰšÙ ŰčŰŻÙ Ű§ÙÙÙ ÙŰčŰŻÙÙÙ ) ÙÙÙÙ: ŰȘŰźÙÙÙÙ ŰšŰ„ŰčۯۧۯÙÙ Ű°ÙÙ ŰčŰŻÙÙÙ Ű§ÙÙÙ ÙŰčŰŻÙÙÙ Ù Ù Ű§ÙÙ ŰŽŰ±ÙÙÙâ. (al-Tabari 10:21). It is interesting how he refers the pronoun in al-JÄrr wal-majrĆ«r ŰšÙÙÙ to the preparation of arms and horses not to their use. Al-BaydÄwi (d. 685 AH 1286 CE) provided the same interpretation referring the pronoun in ŰšÙÙÙ to either the preparation or the capability mentioned in the verb ۧ۳ÙŰȘÙŰ·ÙŰčÙŰȘÙÙ Ù. (al-BaydÄwi 1: 483). This would mean ââby your capability of having armsââ. So, according to this second meaning offered by al-BaydÄwi, the ability to have arms is enough to instil fear in the enemy. This part bihÄ« ŰšÙÙÙ which means âtherebyâ is missing in several of the translations quoted above, which could be misleading. This is very important because the preposition Űš denotes the instrument by which this fear or awe is achieved. It is clear, as emphasised by the top exegetists (commentators on the Holy Quran), that the means are not fighting or using arms, but preparing them.
The goal is not to terrify or terrorise Muslimâs enemies, if that had been meant, the specific root for fear â ŰźÙÙÙÙ â would have been used: ŰȘÙŰźÙÙÙÙÙÙÙââto frightenââhas the same number of letters as ŰȘÙ۱ÙÙÙŰšÙÙÙ, and it rhymes the same and comes with the same alliteration. The Quran is impeccable in its chosen words. We believe that the word ŰȘÙ۱ÙÙÙŰšÙÙÙ was chosen in order to point out the awe and respect that is needed in international relations to prevent enemies from launching attacks. Muslims can achieve this by acquiring the best arms without using them. This is what is known today as the principle of deterrence.
There are over fifteen different Arabic words denoting various degrees and types of fear, (Ibrahim al-YÄzaji, Nujâat al-RÄâid v. 2, p. 200), the most general of which is khouf âŰźÙÙÙÙâ i.e., âfearâ. The exgetists of the Quran used it not because rahab â۱ÙÙÙŰšâ and khouf âŰźÙÙÙÙâ are synonyms, but because âŰźÙÙÙÙâ includes all types of fear. This style of explanation is known as, âexplaining the specific by use of the generalâ or in Arabic ŰȘÙÙÙŰłÙÙŰ±Ù Ű§ÙÙŰźÙۧ۔ÙÙ ŰšÙۧÙÙŰčÙŰ§Ù ÙÙ.
âTerrorâ, as defined in âthe Oxford English Dictionaryâ, is âthe state of being terrified or greatly frightened; intense fear, fright or dreadâ. (The Oxford English Dictionary, 2nd edn 1998). With âterrorâ being an extreme degree of fear, it is understandable how âterrorismâ was coined, as the relationship is etymologically explained. However, the issue in Arabic is different. Modern Standard Arabic chose the infinitive form âirhÄbâ Ű„Ù۱ÙÙÙۧۚ to denote terrorism. There no barrier to coining new terms in Arabic, or to giving new meanings to already known words. But the problem here is that several forms of the Arabic three-root verb ârahibaâ ۱ÙÙÙŰšÙ are used in classical Arabic to denote awe-type fear, on a level much different from what âirhÄb / terrorismâ means. Therefore, the Holy Quran absolutely cannot be interpreted according to the modern meanings and usages of its wordsâsimply because it is not a modern text.
Based on the meaning of the Arabic word âturhibĆ«naâ ŰȘÙ۱ÙÙÙŰšÙÙÙ and its tafsiÄ«r in the most reliable classical works, the best translation of the verse is âto thereby deter the enemy of Allah and your enemyâ (i.e. from attacking you). The verse does not in any way order or sanction attacks against non-Muslims, not even enemies, let alone allies. It talks about preventive measures, not actions of terror.
The word âdeterâ is the best word fitting this context because it means to keep away from terror, not to strike terror. This is what its etymology suggests, de is the Latin prefix that means âaway fromâ, and terrere means âto frightenâ.
The oldest translation I have found to use âto strike terrorâ is George Saleâs, first published in 1734, which he claimed to have translated directly from Arabic, (I have in my library an 1880 edition published by Frederick Warne and Co., London and New York). He says âTherefore prepare against them what force ye are able, and troops of horse, whereby ye may strike a terror into the enemy of Godâ.
The error in the translation of this verse is also found in some other languages. For example, several French translations, including the famous Hamidullah translation, use afin dâeffrayer which means âto frightenâ. K. V. ZetterstĂ©enâs Swedish translation (first published in 1917) renders it as förskrĂ€cka, âto terrifyâ. Muhammad Knut Bernstom (his translation was published first in 1998) proposes injagar skrĂ€ck, which is a direct translation of âto strike terrorâ.
One translation that uses something similar to âdeterâ is the German Max Henningâs (first published in 1901) edited by Murad Wilfried Hofmann (published in 2001). He uses the word, abzuschrecken, which can be translated as âto deterâ or âto scare awayâ, consisting of ab, âaway, offâ and schrecken, âto frightenâ.
The verse we tackled here is an example of the errors found in the translations of the meanings of the Qurâan. The list is a long one to the point that I feel a new translation is needed. It is not about the style or the vocabulary, but about the subtleties of the Arabic language of which the Quran is the most eloquent text.
It remains to be repeated and emphasised that this verse does not speak to individuals. âPreparationsâ in this context are the responsibility of the State. Therefore, Muslims as individuals are not being addressed here. Jihad, in its best forms, is the obligation of the State. That is established now by the military service system in the national armies of Muslim countries. Jihad is not the obligation of individuals. Thus, even âdeterrenceâ, as referred to in this verse, is the duty of the State. There is no room in Islam for terror. Terrorising people or entities in the name of God is against Islam. No sacred text can justify committing acts of terrorism.
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Sheikh al-Yaqoubi is a widely respected religious scholar who also has a significant spiritual following worldwide. He is sought after by international media for his insights on current events in the Middle East and religious affairs in general.
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List of references:
al-BaydÄwi, Nasir al-Din Abu al-Khair âAbdullah ibn âUmar, TafsÄ«r, AnwÄr al-TanzÄ«l, Istanbul, 1879
AbĆ« HayyÄn al-Andalusi, al-Bahr al-MuhÄ«t, Cairo, Egypt, 1910
al-Tabari, Muhammad ibn JarÄ«r: TafsÄ«r, JÄmiâul BayÄn, BoulÄq, Egypt, 1909
al-YÄzaji, Ibrahim: Nujâat al-Raâid, 2nd edn, Beyrut, 1913