Different Interpretations of Qur'an

Question:
First, we thank you for your very considerate and well-explained response to our initial question regarding the passage from the Qur'an, Surah v:27-35. I suspect that many non-Muslims are benefitting as much as we have from this discussion and clarification of the sacred text of Islam.

Because a major point of contention with respect to a further clarification of the text may surely be the manner of translation into English, we will present several versions of the exact verse (v:32) to show the wide range of interpretations arising in English translation. Later, we will ask about the meaning of the specific Arabic word or words at issue in translation. Here is the full first sentence of verse v:32 as translated by *Dr Rashad Khalifa*.

"Because of this, we decreed for the Children of Israel that any one who murders any person who had not committed murder or horrendous crimes, it shall be as if he murdered all the people..."

This sentence provides two exceptions from the crime of murder.
(1) the person slain is himself a murderer, OR
(2) the person slain is guilty of "horrendous crimes"

Dr Khalifa's choice of the English phrase "horrendous crimes" in the second exception is one of many different and quite confusing choices of translation which vary widely in suggestion and connotation. His choice is less controversial in meaning than others, although it is vague and non-specific, but he is the only translator we sampled who used this particular phrase. Here are the other translations used to describe the second exception from the crime of murder.

Yusuf Ali - "spreading mischief in the land"
Jannah(?) - "spreading mischief in the land"
...(www.jannah.org/qurantrans/quran5.html)
Pickthal - "corruption in the earth"
Shakir - "mischief in the land"
Rodwell - "spreading disorders in the land"
Ahmed Ali - "spreading corruption in the land"
Palmer - "violence in the land"
Al-Hilali & Khan - the "spread [of] mischief in the land"
Maulawi Sher Ali - "creating disorder in the land"
...the verse is #33 not #32 in our two copies of this translation.

These translations represent not only differences in the languages, but differences in interpretation of the meaning of the original Arabic word or term which is thus translated. What is that word or term? How would you describe its meaning? And more importantly...

Since you have said "Of course, in both cases the due process of justice should be undertaken to establish the crime," the question seems of uppermost importance, "Who decides what constitutes the spreading of mischief / disorder / corruption / violence in the land or the earth?" So vague a term is necessarily open to errant and even malevolent interpretation. Even if the word comes from God, the meaning and application comes from man. We are all too familiar in our country how easily the word of God can be twisted to the service of mischief, disorder, and corruption. The Bible is the most abused book in the world, with respect to people interpreting its words to their own ends.

It must be a continuing struggle at some level to prevent abuse of the Qur'an in just such a fashion. It has been said that language is the greatest single obstacle to human communication and understanding. Do you see the hazard inherent in describing "the spreading of mischief or disorder" as a crime punishable by execution, crucifixion, or dismemberment (v:33)? Or have we missed some very cogent point in our study of these words?

Thank you again for your patience in discussing these issues that relate actually to all sacred texts, issues that concern how we can prevent misinterpretation and abuse of God's word. We have read that one of the private motivations in taking the U.S. to war in Iraq was the apocalyptic visions of our Bible's Book of Revelations. It is frightening that sacred texts can be so abused by those in power and those seeking it.

Response:
I am really impressed by the manner you have gone into some of the verses of the Quran to understand them. I share your concern and believe that we should continue our struggle to find the correct meanings of the text and the reasons why our preferred translations are the correct ones.

In order for us to get the correct meanings of 'fasaad fil ard'(mischief on earth) in verse 5:32 we must find where else these words have been used in the text. The best interpretation of the Quran is the one that emerges from within its text and makes it appear internally consistent. We see in the very next verse (5:33) the use of the same expression preceded by 'yuharibunallaha wa rasulahu' (those who wage a war against Allah and His messenger). In other words, the Quran is saying that those who create mischief on earth are the ones who fight against Allah and His messenger. The latter expression means committing horrendous crimes by challenging the writ of the state authority.

We know that the 'lesser' crimes like theft, fornication and adultery etc are required to be dealt with 'lesser' punishments in the Quran. Therefore these punishments must be meant for graver crimes. There is a mention of the possible application of the punishments mentioned in verse 5:33 in a passage which runs like this:

"If hypocrites and those in whose hearts is a disease (evil desire for illegal sex) and those who spread false, stirring news among the people of Madinah will not stop, we shall certainly let you overpower them, then they will not be able to stay in it as your neighbours except for a little while. Accursed, they shall be seized wherever found and killed with a terrible slaughter." (33:61-62) The terrible slaughter referred to in the verse is the first of the four punishments mentioned in verse 5:33. The crime for which the hypocrites have been threatened to be punished is persistence in creating a situation of sexual harassment for the ladies of Madinah committed by a group of people in the city.

In short, the verse 5:33 is mentioning a crime committed persistently by an individual or group of them who take the law in their hands and commit murder, robbery, or rape. Contrary to the conventional Muslim understanding which suggests that the punishment for the crime of adultery in Islam is stoning to death, I believe that the punishment of stoning, which is one way of implementing the first of the four punishments of 5:33, it was meant for the rapists.

All punishments of Quran are to be implemented by rulers of Muslims and not anyone else. The Quran clarifies it by mentioning all verses relevant to punishment in the chapters that were revealed after migration when Muslims had formed a state. All Muslim scholars agree to it.

The question of misinterpretation and consequent misuse of the verses is an issue that doesn't seem to be possible to be completely solved. The reason is that the Almighty has desired in this life of trial to let people decide on the basis of their free will what they choose to do. If an individual is not interested in knowing the truth, God will not stop him from misusing it.

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