I Am Enjoying Being A Muslim

@SexyLesGirl13 I'd like to explain to you my point in more details so perhaps we will reach to an understanding.

All the verses from the Quran that you mentioned are talking about the reward of a martyr when he dies in the battlefield or killed for his/her religion. And the reward is entering Paradise. Being a martyr means to be killed, not to go and kill.

Moreover, not all Muslims who die are considered martyrs. Martyrdom is an honor that is given by God, and there are conditions need to be met for someone to be considered a martyr.

The Prophet said: “Who do you reckon to be martyr (shaheed) among you?” They replied: “The one who is killed in the way of Allah.” He said: “In that case the martyrs among my people would be few!” They asked: “Messenger of Allah! Then who are the martyrs?” He said: “He who is killed in the way of Allah is a martyr; he who dies naturally in the Cause of Allah is a martyr; he who dies of plague is a martyr; he who dies of a stomach disease is a martyr; and he who is drowned is a martyr.”
- [Sahih Muslim].

When he was asked why plague is considered as martyrdom, he replied: “It used to be a form of punishment that Allah would send on people, but He made it a mercy for the believers. Any believer who perseveres through it will get the reward of a martyr.”

“There are five kinds of martyrs: One who dies of plague; one who dies of a disease of the stomach or intestines; one who drowns; one who is crushed in a collapsing building; and one who is martyred in the way of Allah.”
- [al-Bukhari, Muslim, Malik]

“Whoever is killed defending his property is a martyr.”
- [al-Bukhari and Muslim]

Therefore, one doesn't have to be die/killed in the battlefield to be considered a martyr.

Plus, all the orders/commands of killing in the quran are for battles, not for killing civilians. And, intentionally, I said 'battles' instead of 'wars'. A battle means a fight between two armies, while a war means an army attacks civilians, like the way it is done nowadays, and this is forbidden in Islam.

Before engaging in battle, the Prophet Muhammad (peace be upon him) instructed his soldiers:

1. “Do not kill any child, any woman, or any elder or sick person.” (Sunan Abu Dawud)

2. “Do not practice treachery or mutilation.(Al-Muwatta)

3. Do not uproot or burn palms or cut down fruitful trees.(Al-Muwatta)

4. Do not slaughter a sheep or a cow or a camel, except for food.” (Al-Muwatta)

5. “If one fights his brother, [he must] avoid striking the face, for God created him in the image of Adam.” (Sahih Bukhari, Sahih Muslim)

6. “Do not kill the monks in monasteries, and do not kill those sitting in places of worship. (Musnad Ahmad Ibn Hanbal)

7. “Do not destroy the villages and towns, do not spoil the cultivated fields and gardens, and do not slaughter the cattle.” (Sahih Bukhari; Sunan Abu Dawud)

8. “Do not wish for an encounter with the enemy; pray to God to grant you security; but when you [are forced to] encounter them, exercise patience.” (Sahih Muslim)

9. “No one may punish with fire except the Lord of Fire.” (Sunan Abu Dawud).

10. “Accustom yourselves to do good if people do good, and to not do wrong even if they commit evil.” (Al-Tirmidhi)

Islam protects innocents and civilians of any faiths. So someone who goes and kills civilians is never considered a martyr, so he/she never promised Paradise. Besides, committing suicide is forbidden in Islam in any case. Those who kill themselves in the name of God are never considered martyrs.

There was someone who fought bravely and attacked the enemy recklessly in the ranks of Muslims. He was also the first one who shot arrows at the enemy.

Strange enough, whenever Quzman’s name was mentioned, the Prophet said, “He is a person of Hell”. The Companions could not understand why the Prophet said so.

Quzman showed great heroism during the most severe moments of the battle. When the Islamic army started to disperse, he broke the sheath of his sword; he attacked the polytheists saying, “To die is better than to run away. O People of Aws! Fight for honor and fame like me.” After killing seven or eight polytheists, he got wounded and there was blood on his body and clothes.

The Companions had not understood the meaning of the word of the Prophet: “He is a person of Hell.” How could Quzman, who showed so much heroism and bravery in the rank of Muslims be a person of hell?

However, the Messenger of God knew about the real nature of Quzman because God had informed the Prophet about him.

The Companions congratulated Quzman, who was having great pains due to his wounds, and said, “Congratulations O Quzman! You will go to Paradise!”

In his answer, Quzman revealed the real nature of the issue: “Why do you congratulate me? My aim is not to be a martyr. I did not even think about maintaining the religion. I fought for my tribe; I fought so that the Qurayshis would not damage the date gardens of Madinah.” When his pains got worse, he did not have any hope that he would survive; so, he cut the vein in his arm with an arrow and committed suicide.

Thus, the Companions realized the truth in the words of the Messenger of God. They found out that the heroism of Quzman was not for the sake of God but for the sake of his tribe’s honor and fame, and protecting the date gardens in Madinah.

When the Messenger of God heard that Quzman committed suicide, he said, “Allahu Akbar! Allahu Akbar! I witness that I am the Messenger of God!” Then, he added, “Doubtlessly, God strengthens his religion through a sinner if He wishes.”

The criterion for the acceptance of deeds is sincerity; that is, the deed needs to be done for the sake and consent of God.

A word, a deed or an act of heroism that is not said or done sincerely has no value in the eye of God. The incident of Quzman is a clear example of it.

This man was considered a sinner rather than a martyr, simply because his intention was fame and he committed suicide.


This verse was sent for people of Mecca (Quraish) who expelled Muslims from their homes, took their properties, and fought against Muslims for over a decade. However the command of killing wasn't sent for those reasons, but because they had a treaty with Muslims (Treaty Of Hudaibiya), which includes:

1. There was to be a truce between the Muslims and the Quraish for a period of ten years.
2. If any tribe wanted to enter into treaty with the Muslims it could do so, and whoever wished to enter a covenant with the Quraish was likewise free to do so.
3. If any one from the Quraish came to the Muslims without the permission of his guardian, he was to be returned to the Quraish. On the other hand if a Muslim sought refuge with the Quraish, he was not to be delivered to the Muslims.
4. The Muslims were to withdraw that year without performing the pilgrimage. They were free to perform the Hajj the following year when they could stay in Mecca for three days.

Quraish and their allies, the Bani Bakr, violated the terms of the peace (the treaty) concluded at Hudaibiya by attacking the Bani Khuzaah, who were in alliance with the Muslims. The Bani Khuzaah appealed to the Prophet for help and protection. The Prophet determined to make a stop to the reign of injustice and oppression which had lasted so long at Mecca.

The verse you mentioned is from [Surah 9]. If you read the previous and after verses, you will get the whole picture. So let's do exactly that.

[Quran 9:1]:
"A declaration of immunity from God and His Messenger to the polytheists with whom you had made a treaty.

Even though they broke the treaty, God commanded Muslims to give the polytheists four months time for escape from Mecca and avoid the consequence, which is considered a second chance for them. So anyone who escapes Mecca before those four months end will NOT be killed. [Quran 9:2]:
"So travel the land for four months, and know that you cannot escape God, and that God will disgrace the disbelievers.

Not only that, any of them (who broke the treaty) repents and accepts Islam during those four months will also not be killed [Quran 9:3]:
"And a proclamation from God and His Messenger to the people on the day of the Greater Pilgrimage, that God has disowned the polytheists, and so did His Messenger. If you repent, it will be better for you. But if you turn away, know that you cannot escape God. And announce to those who disbelieve a painful punishment."

Then, the next verse [Quran 9:4] talks about polytheists who DID NOT break the treaty, that Muslims should not fight against them or kill them.
"Except for those among the polytheists with whom you had made a treaty, and did not violate any of its terms, nor aided anyone against you. So fulfill the treaty with them to the end of its term. God loves the righteous."

Now comes the verse you mentioned [Quran 9:5], here God commands Muslims to fight after the given four months ended, but even then, if they repent, they will be saved.
"When the Sacred Months have passed, kill the polytheists wherever you find them. And capture them, and besiege them, and lie in wait for them at every ambush. But if they repent, and perform the prayers, and pay the alms, then let them go their way. God is Most Forgiving, Most Merciful.

The next verses talk about those who were not part of the treaty and were not among those who expelled Muslims from their homes, the ones who seek protection from Muslims. God command Muslims to do not kill them and to give them protection, not only that, but to take them to safe place so their own people won't kill them [Quran 9:6:7]:
"And if anyone of the polytheists asks you for protection, give him protection so that he may hear the Word of God; then escort him to his place of safety. That is because they are a people who do not know.
How can there be a treaty with the polytheists on the part of God and His Messenger, except for those with whom you made a treaty at the Sacred Mosque? As long as they are upright with you, be upright with them. God loves the pious."

The next verses explain more about this event, but I decided to stop here. Let me know if you want me to go through the rest of the surah.

You mentioned another verse from the same surah [9:73]:

This verse talks about the hypocrites of Madinah, and here God is commanding the prophet to 'strive' against them, not to 'kill' them. If you read the next verse, you will understand why this command was sent [Quran 9:74]:
"They swear by God that they said nothing; but they did utter the word of blasphemy, and they renounced faith after their submission. And they plotted what they could not attain. They were resentful only because God and His Messenger have enriched them out of His grace. If they repent, it would be best for them; but if they turn away, God will afflict them with a painful punishment-in this life and in the Hereafter-and they will have on earth no protector and no savior."

So, this verse was sent for specific people and for specific reason. It is not general. If you want me to explain this story in more detail, let me know.


Let's read this verse with full context. The next verse explains who are those unbelievers that this verse is talking about [Quran 3:152]:
"God has fulfilled His promise to you, and you defeated them by His leave; until when you faltered, and disputed the command, and disobeyed after He had shown you what you like. Some of you want this world, and some of you want the next. Then He turned you away from them, to test you; but He pardoned you. God is Gracious towards the believers."

It talks about unbelievers of Mecca after the battle of Badr. The rest of the verse talks about what happened to the Muslims during the battle of Uhod. So again, it is sent for specific people at a specific event.


Again, this verse is from the same surah (surah 9), which talks about the treaty. If you read the next verses, you will understand that it was talking about fighting against disbelievers of Mecca who expelled Muslims from their homes.

[Quran 9:38-42]:
"O you who believe! What is the matter with you, when it is said to you, "Mobilize in the cause of God," you cling heavily to the earth? Do you prefer the present life to the Hereafter? The enjoyment of the present life, compared to the Hereafter, is only a little.
Unless you mobilize, He will punish you most painfully, and will replace you with another people, and you will not harm Him at all. God has power over all things.
If you do not help him, God has already helped him, when those who disbelieved expelled him, and he was the second of two in the cave. He said to his friend, "Do not worry, God is with us." And God made His tranquility descend upon him, and supported him with forces you did not see, and made the word of those who disbelieved the lowest, while the Word of God is the Highest. God is Mighty and Wise.
Mobilize, light or heavy, and strive with your possessions and your lives in the cause of God. That is better for you, if you only knew."


This talks about martyrs who were killed in the battlefield. I explained this in detail above. Also, talks about those who strive and fight to defend their faith and home. They also considered martyrs if they were killed for those causes. They were promised Paradise as a reward for their struggle. [Quran 4:95]:
"and those who strive hard and fight in the Cause of Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise),"


NOTE: I did put those two hadiths (you mentioned) together in one quote, because they speak about the same subject.

Many prominent scholars throughout the centuries have held the view that apostasy is not a hadd (singular for hudud = capital) offence. This view is founded on the fact that the Quran is completely silent on the death penalty for apostasy. In fact, freedom of religion is a fundamental tenet of Islam. There are many verses support this view. If you want me to list them for you, please let me know.

First, this hadith [Sahih al-Bukhari Book 52 Hadith 260] is considered a weak hadith with just a single isnad (this means there is only one chain of transmission or narration) and thus according to the rules of Islamic jurisprudence, it is not enough to validate the death penalty.

Second, this hadith is also considered a general ('amm) hadith in that it is in need of specification (takhsis); for it would otherwise convey a meaning that is not within its purpose. The obvious reading of the hadith would, for example, make liable the death punishment on a Hindu or Christian who converts to Islam (because the original text in Arabic says, if someone change his RELIGION). This is obviously not the intention of the hadith. According to the rules of Islamic jurisprudence, when a text is interpreted once, it becomes open to further interpretation and specification. Therefore, many scholars interpret this hadith to apply only to cases of high treason (hirabah), which means declaring war against Islam, the Prophet, or God or the legitimate leadership of the ummah.

Third, and most importantly, there is no evidence to show that Prophet Muhammad saw or his Companions ever compelled anyone to embrace Islam, nor did they sentence anyone to death solely for renunciation of the faith.

Based on these three reasons and the Quranic principle of freedom of religion, prominent ulama (scholars) from the seventh to the twentieth centuries have come out with the position that there can be no death penalty for apostasy.

Islam is an ocean. It can never be understood by just reading verses here and there. You must study it. People spend a lifetime studying Islam. The Quran itself can never be explained a verse by itself. We must read the whole book and interpret each verse according to contexts and we must put together with other verses that talk about the same subject in order to take out a ruling. Also, Hadith is considered the second source of Islam. Even if the hadith is sahih, it has to go hand in hand with the Quran, if a hadith is found contradicting the Quran, then it is dismissed or considered weak.