Violence in Islamic Sacred Texts: A Theological and Moral Inquiry

Recent acts of extreme violence perpetrated by some Muslims—ranging from targeted murders to silence critics of the Quran to mass atrocities committed by groups like ISIS—prompt a critical question: how do Islam’s foundational texts, particularly the Quran and Hadith, address such behavior? High-profile events, such as the October 7 attacks, the campaigns of ISIS in Iraq and Syria, and conflicts in Sudan, have resulted in millions killed, raped, or enslaved, raising concerns about a recurring pattern of violence tied to Islamic theology. This article explores whether these acts reflect an aberration or a deeper continuity with the Quran’s portrayal of divine attributes and the documented actions of the Prophet Mohammed, as recorded in Islamic sacred writings.

Violence as a Divine Attribute in the Quran

A close reading of the Quran reveals a central attribute of Allah emerges: violence. Several verses explicitly command violent acts against non-believers, including warfare, punishment, and rape. For example, Surah 9:5, often termed the “Verse of the Sword,” instructs Muslims to “slay the idolaters wherever you find them, and take them captive, and besiege them.” Similarly, in Surah 8:12 Allah commands to “strike above the necks” of disbelievers, framing violence as divinely ordained.

These passages are not isolated but part of a broader theological framework where Allah’s attribute—extreme violence—manifests through physical conflict. Surah 47:4, for instance, commands Muslims to “strike at the necks” of their enemies. Extreme violence as a primary attribute of Allah cannot be explained away by any contextually limited scenario. This is further confirmed by the example of Mohammed.

The Hadith and Mohammed’s Example

The Hadith—collections of sayings and deeds attributed to Mohammed—amplify the Quran’s violent themes by detailing their execution. The Sahih Bukhari and Sahih Muslim, considered authoritative by Sunni Muslims, recount episodes where Mohammed ordered or participated in raids (ghazawat), executions, rape, and the enslavement of captives. For instance, the assassination of Ka’b ibn al-Ashraf, a poet critical of Mohammed, is justified in Bukhari (5:59:369) as a defense of Islam. Similarly, after the Battle of Banu Quraytha, the Hadith records the execution of hundreds of Jewish men and the enslavement of their women and children (Muslim 19:4364), actions framed as divine judgment.

These accounts, paired with Quranic injunctions, suggest that violence was not merely a pragmatic response to tribal warfare but a sanctioned expression of Allah’s character. Mohammed’s role as the exemplar (uswa hasana, Surah 33:21) further complicates efforts to distance such acts from normative Islamic theology, as his conduct is held up as a model for believers.

Theological Contrast with Biblical Morality

The Quran’s portrayal of violence as divinely mandated starkly contrasts with the moral framework of the Bible, particularly the New Testament. Where the Quran endorses retribution and conquest (e.g., Surah 2:191: “kill them wherever you overtake them”), the Bible emphasizes reconciliation and forgiveness, as seen in Jesus’ teachings: “Love your enemies and pray for those who persecute you” (Matthew 5:44). Even the Old Testament, with its accounts of divinely sanctioned war (e.g., Joshua 6), frames such violence as historically specific, not an eternal attribute of God. In contrast, the Quran’s lack of temporal qualification for its violent commands lends them a universal quality, challenging claims that they apply only to 7th-century contexts.

This theological divergence raises profound moral questions. Acts condemned as atrocities by modern religious and secular standards—murder, enslavement, sexual violence—find justification in the Quran and Hadith, whereas biblical ethics, despite their own complexities, trend toward peace and forgiveness. Critics argue that this reflects a foundational attribute of Allah as violent, a characterization that resists reinterpretation when tied to immutable scripture.

Conclusion

The Quran and Hadith present violence as a recurring theme, tied to Allah’s attributes and Mohammed’s actions, challenging the notion of Islam as unequivocally peaceful. This contrasts sharply with biblical morality, illuminating a theological divide with real-world implications. The textual evidence suggests that extreme violence is not merely a fringe distortion but a thread woven into Islam’s foundational writings—a reality that merits sober scholarly reflection.

© 2025 Daniel Amari, All Rights Reserved.