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What is Jihad

The word Jihad does not mean “Holy War”. It means “struggle” or “striving”. The word for war in the Qur’an is “Harb” or “Qital”. Jihad means serious and sincere struggle on the personal as well as on the social level. It is a struggle to do good and to remove injustice, oppression and evil from the society. This struggle should be spiritual as well as social, economic and political. Jihad is to work hard to do right things. In the Qur’an this word is used in its different forms 33 times. It often comes with other Qur’anic concepts such as faith, repentance, righteous deeds and migration.

Jihad is to protect one’s faith and one’s human rights. Jihad is not a war always although it can take the form of war. Islam is the religion of peace, but it does not mean that Islam accepts oppression. Islam teaches that one should do one’s utmost to eliminate tension and conflict. Islam promotes non-violent means to bring change and reform. Actually, Islam urges that one should eliminate evil through peaceful means without the use of force as much as possible. In Islamic history from the time of the Prophet (peace and blessings be upon him) until now, Muslims most of the time resisted oppression and struggled for liberation in non-violent and peaceful manners.

Islam teaches proper ethics in the situation of war also. The war is permissible in Islam, but only when other peaceful means such as dialogue, negotiations and treaties fail. It is a last resort and should be avoided as much as possible. Its purpose is not to convert people by force, or to colonize people or to acquire land or wealth or for self-glory. Its purpose is basically: defense of life, property, land, honor and freedom for oneself as well as defense of others from injustice and oppression.

The basic rules of war in Islam are:
1. Be strong so that your enemy fear you and should not attack you.
2. Do not begin the hostilities. Work for peace as much as possible.
3. Fight only those who fight, no collective punishment; non-combatants should not be harmed. Weapons of mass destruction should not be used.
4. Stop hostilities as soon as the other party is inclined to peace.
5. Observe the treaties and agreements as long as the enemy observes them.

Allah says very clearly: "Fight in the cause of Allah those who fight you, but do not do aggression, for Allah loves not the aggressors." (Al-Baqarah: 190)

"The prohibited month, for the prohibited month, and so for all things prohibited, there is the law of equality. If then any one transgresses the prohibition against you, transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves." (al-Baqarah: 194)

Greater Jihad ?

Among the erroneous notions aimed at stifling the spirit of Jihad in this Ummah is the idea of 'greater' and 'lesser' Jihads. According to this belief, striving against desires of the self is considered the Greater Jihad, which makes the Jihad of the battlefield the Lesser Jihad. This idea is based upon a story mentioned by Al-Khatib Al-Baghdadi in his book, The History of Baghdad, by way of Yahya ibn al 'Ala', who said,

"We were told by Layth, on the authority of 'Ata', on the authority of Abu Rabah, on the authority of Jabir, who said, 'The Prophet (salallaahu 'alayhi wa sallam) returned from one of his battles, and thereupon told us, 'You have arrived with an excellent arrival, you have come from the Lesser Jihad to the Greater Jihad - the striving of a servant (of Allah) against his desires.''"

This concept, despite the fact that it is based on a hadeeth, can be refuted from several aspects, of which we shall mention the following.

Firstly: This hadeeth cannot be used to establish proof, for Al-Bayhaqi has said regarding it, "Its chain of narration is weak. (Da'eef)". As-Suyuti also pronounced a verdict of weakness on it in his book, "Al Jami' As- Saghir.

Somebody might claim that da'eef (weak) ahadeeth can be accepted in matters of supererogatory virtuous deeds. This is unacceptable, for we do not believe that Jihad can be a supererogatory deed. Indeed, how can it be so when the Messenger of Allah (salallaahu 'alayhi wa sallam) has said that the asceticism of his Ummah lies in Jihad?

Furthermore, anybody who follows up on Yahya ibn al 'Ala', the narrator of the hadeeth, will find in his biography things which will make him forsake the man's ahadeeth. Ibn Hajar Al-Asqalani said about him in "Al- Taqrib,

"He was accused of forging Ahadeeth."

Adh-Dhahabi said in Al-Mizan,

"Abu Hatim said that he is not a strong narrator, Ibn Mu'in classified him as weak, Ad-Daraqutni said that he is to be neglected, and Ahmad bin Hanbal said that he is a liar and a forger of ahadeeth."

Secondly: This hadeeth explicitly contradicts clear verses of the Quran. Allah the Mighty, the Majestic, says, (Translation of the Meaning),

"Those believers who sit back are not equal to those who perform Jihad in the Path of Allah with their wealth and their selves. Allah has favored those who perform Jihad with their wealth and their selves by degrees over those who sit back. To both (groups) has Allah promised good, but Allah has favoured the Mujahideen with a great reward, by ranks from Him, and with Forgiveness, over those who sit back. And Allah is Oft-Forgiving, Most- Merciful."         Quran [4:95-96]

Thirdly: This hadeeth contradicts mutawatir (mass-narrated) Ahadeeth which have been reported from the Prophet (salallaahu 'alayhee wa sallam), and which make plain the excellence of Jihad. We will mention a few of these.

"A morning or an evening spent in the Path of Allah is better than the world and all it contains." [Bukhari and Muslim]

"Standing for an hour in the ranks of battle in the Path of Allah is better than standing for sixty years (in prayer)." [Sahih Al-Jami']

Abu Hurayrah (radiallaahu 'anhu) said, "Is any of you able to stand in prayer without stopping, and to fast continuously for as long as he lives?" The people said, "Oh Abu Hurayrah! Who could endure that?" He said, "By Allah! A day of a mujahid in the Path of Allah is better than that."

The claim of those who say that the 'struggle against the self' is the Greater Jihad because the individual is put to test by day and by night, may be refuted by the following hadeeth:

On the authority of Rashid, on the authority of Sa'd (radiallaahu 'anhu), on the authority of one of the Companions, that a man said, "Oh Messenger of Allah! Why is it that the believers are all put to trial in their graves, except for the martyrs?" He (salallaahu 'alayhee wa sallam) said, "The clashing of swords above his head was sufficient trial for him." [Sahih Al-Jami']

Fourthly: This erroneous and slanderous notion involves injustice and wrong to the status of the Mujahideen. Allah (Ta'aala) has ordered us to practice justice in our verdicts, saying, (Translation of the Meaning),

"Be just, it is closer to piety; and fear Allah. Allah is aware of what you do." Quran [5:8]

Is it any part of justice and fair treatment for us to say that our brethren in the land of attention and battle are in a lesser Jihad when the mines are exploding beneath their feet, with the result that their bodies fly into the air, and their limbs and blood are scattered all over, to the extent that their pure corpses cannot be contained in a grave?

And that is for the sake of Allah, and if He wills, He may bless the limbs of a body torn to pieces. Were these youths in a lesser Jihad, while our fasting, and breaking our fasts on the most delicious of food are then a greater Jihad? By Allah! This is an unequal measure, and if you were to put the matter before the most knowledgeable people on earth, they would never arrive at such a disparate verdict.

Fifthly: The Egyptian, Dr. Muhammad Amin says, in his book, The Path of Islamic Propagation,

"Jihad of the self and Jihad by wealth, if they do not lead one to establish the Call of Truth, and to stand beside it, enjoining the right and forbidding the wrong, and contributing one's life and wealth in the Path of Allah, are deficient Jihads containing inadequacy. It is astonishing that the hour of testing and of severity, in which the feet are shaken and the heart reaches the throat, can be called the Hour of the Lesser Jihad, while the hours of safety and comfort in secure homes, in the midst of one's family and friends, can be called hours of the Greater Jihad! In the like of such appellations do the holders-back rejoice in their sitting behind from obeying the Messenger of Allah (salallaahu 'alayhee wa sallam) and his Companions (radiallaahu 'anhum)? Such people find contentment and comfort in this way, while in reality they only deceive their weak souls, for the true values of the deeds are entirely the opposite."

Finally, we conclude with some verses which were sent by the Mujahid scholar Abdullah bin Al-Mubarak, from the land of Jihad to his friend Al-Fudayl bin Ayyadh, who used to preach to the rulers and make them cry, yet did not seek any payment, being a sincere worshipper.

Oh worshipper of the Two Holy Sanctuaries, if you could only see us, You would see that you, in your devotions, are only playing. If you are one whose cheek is tinged with his tears, Then our chests are dyed with our blood.

The Pretended Jihad

Some people may be astonished when they hear a person describing Jihad in person as a lesser Jihad, or who deems fighting in the Path of Allah (Ta'aala) little in comparison to other acts of devotion. However, if we pursue the lives of these people, look at their histories and investigate the reason for their confusion regarding the matter, we will find that the explanation for their stance is simple. These are the people who people undervalue Jihad and give priority to studying in universities, writing in magazines, and giving speeches in conferences over fighting and being martyred. By examining their lives, one will find a common denominator, which brings them together in deficiency and unites them in their viewpoint.

The common denominator among the feeble and those who hold back from Jihad (the people of theories and concepts) is that they have not participated in Jihad. The opportunity has not presented itself to these people (by the Will of Allah Ta'aala), nor have they had the good fortune to join a camp of Mujahideen. In such a camp there is a lack of luxuries and a scarcity of necessities which would make them feel the difference between a day in the camp and a similar day in the university with its food, entertainment, and air-conditioned class rooms.

How can these people recognize the true value of Jihad when they have not participated in the regiments of war nor entered into the arenas of tumult?

If a man plunges into a single battle, it will be sufficient to correct all his misconceptions. The Mujahid, in only a few hours, may see things whose horror would make children grey-haired: bombs and splinters sweeping away the souls of the most beloved of his brethren who shared with him his traveling, training, ribat (guarding the front line), and Jihad. What will be the situation of these people when the rockets and shells are exploding over their heads and beneath their feet? How will it be when they see with their very own eyes the scattering of arms, legs and intestines so that a healthy body with well-proportioned limbs will become handicapped, dismembered, or paralyzed?

This then is the underlying reason for the confusion on the part of those who underrate Jihad.

In a few hours or days, the Mujahid sees, with his own eyes, such hardships, trials, and tribulations, as others do not see in decades. It will be impossible for anyone who engages in this experience of Jihad to equate physical Jihad with other pacifistic means of Dawah. Therefore, anyone who disputes with the Mujahid in the issue of Jihad or who calls people to abandon fighting should join a camp, even if only as a servant. Or he should participate in a battle even if only as a cook. Then after that, we will see if, in his opinion, the pen is equal to the Kalashnikov.

Importance of Jihad in the Life of Muslims

In the Holy Quran many verses clearly show the importance of Jihad in the life of a Muslim and urge the believers to take part in this noble duty. Allah mentions Jihad in conjunction with imaan or belief, paradise and his pleasure. Any person who claims to be a sincere believer in Allah should understand the obligation of Jihad.

Allah (SWT) says, "O you believe shall i show you a commerce that will save you from a painful doom? you should believe in Allah and his Messenger, and should strive for the cause of Allah with your wealth and your lives. That is better for you, if you did but know," (Quran, al Saff 10-11)

This verse should be enough to encourage anybody with the slightest amount of faith in his heart to strive and sacrifice for the sake of Allah. It states that in addition to Imaan or belief, Jihad is an essential component of this trade that will save the Muslim from grievous punishment.

In another verse, Allah (SWT) says, "Lo, Allah has bought form the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on him in the Torah, and the Gospel and the Quran. Who fulfills His covenant better than is the supreme triumph" (Quran, al Tauba 111)

The sincere believers are anxious to sacrifice their wealth and lives for the sake of Allah and do their best to fight with their fellow Muslims who are oppressed by the enemies of Islam.

When Jihad become obligatory on the Muslim and he does not concern himself with it, then he is similar to those Bedouins who claim to have faith yet the true and complete faith had not actually entered into their hearts. they say that they believe but they do not meet Allah's description of the believers.

Again these verses states. "The true believers are only those who believe in Allah and His Messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allah/ Such are the sincere" (al Hujuraat 14-15)

Exhortation to Take Part in Jihad

Many verses and ahadith are commanding believers t take part in Jihad, and promised those who sacrifice for the Allah's sake great rewards in both this life and the Hereafter.

Allah (SWT) says, "Those of believers who sit still, other than those who have a (disabling) hurt, are not an equality with those who strive in the way of Allah with their wealth and lives. Allah has conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah has promised good, but he has bestowed on those who strive a great reward above the sedentary degrees of rank from Him. and forgiveness and mercy. Allah is ever Forgiving, Merciful." (Quran, al nisaa 95-96)

"Lo Allah loves those who battle for his cause in ranks, as if they were a solid structure" (Quran, al Saaf 4)

Jihad, Iman and Hypocrisy

How can anyone claim to be deserving of paradise while he is not even willing to sacrifice the smallest thing for the sake of Allah?.  Perhaps this is why the prophet (PBUH) said, “whoever dies and had not fought [for the sake of Allah] or did not even consider fighting [for the sake of Allah], dies upon a branch of  hypocrisy.”

 The hypocrites during the time of the prophet (PBUH) almost died from fear when verses concerning fighting were finally revealed.  The try their best to avoid the jihad and make excuses for their lack of participation in the jihad.  In fact, it is characteristic of the hypocrites that they become very happy whenever they are able to avoid any kind of jihad.

Allah says about them, “Those who were left behind [from the jihad] rejoiced at sitting still behind the messenger of Allah, and were averse to striving with their wealth and their lives in Allah’s way.  And they said:  Go not forth in the heat! Say: The heat of hell is more intense, if they but understood.  Then let them laugh a little; they will weep much, as the reward of what they used to earn.  If Allah brings you back (from the campaign) up to a party of them and they ask of you permission to go out (to fight) then say unto them: ‘ You shall never more go out with me nor fight with me against a foe.  You were content with sitting still the first time.  So sit still, with those who stay behind.’ And never pray for on of them who dies, nor stand by his grave.  Lo, they disbelieved in Allah and His Messenger, and they died while they were evildoers” (al-Taubah 81-84).

 Another verse from the Qur’an reads: “How can you not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our lord, bring us forth from this town of which the people are oppressors and raise for us from You one who will protect; and raise for us from You one who will help. “ (al-Nissa 75).

 How can the people who claim to be believers today read this verse and other similar verses and not be moved to sacrifice for the sake of Allah? In how many places around the world have Muslims cried out for help? How can nay Muslim think about the situation of the Muslims around the world, and not be moved? Where is the imaan of the Muslims and their willingness to sacrifice if they are not moved by what they hear and see in the world today? Is there any true imaan left in their hearts or have their hearts become hardened?

 Abu Hurairah related that a man came to the Messenger of Allah (PBUH) and said, “ O Messenger of Allah, show me a deed that is equal to jihad, “  The Prophet (PBUG) told him , “ I do not find such a deed.” Then he told him , “ Can you, while the Muslim fighter is in the battlefield, enter your mosque to perform prayers without cease and fast and never break your fast? “ The man said, “Who could do that?” The Prophet (PBUH) told him, “The one who makes jihad is rewarded even for the footstep of his horse while it wanders about for grazing while tied on a long rope.” (Recorded by Al-Bukhari)

The Perils of Abandoning Jihad

The abandonment of jihad is a source of destruction in both this life and hereafter.  With respect to this life, if people do not make and effort to propagate and defend what they believe in, they may be subjugated and despised by others and will no be able to live freely.  With respect to the Hereafter, the person who does not perform jihad may not be deserving of Allah’s mercy and he may actually be destroying himself.  Allah says, “Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good, Lo, Allah loves the beneficent.” (al-Bagarah 195).

 This verse was explained by the Companion Abu Ayyoob al-Ansaari. “ When the Muslims were trying to penetrate and throw themselves into the enemy’s ranks at Constantinople, some of them said that they were not supposed to kill themselves by their own hands.  Abu Ayyoob said, “ We are more  knowledgeable about this verse. I was revealed concerning us, the companions of the Prophet (PBUH).  We participated in the battles with the Prophet and Allah aided us.

 “Then when Islam spread and we were victorious, we said, ‘ Allah has honored us by being companions of the Prophet and He aided him until Islam spread and and its followers’ numbers were many.  We sacrificed our time with our families, wealth and children.  Now, the burden of war is over and we should return to our families and children and spend our time with them. ‘ Then Allah revealed concerning us, ‘ Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good.  Lo, Allah loves the beneficent,”

 Thus, by abandoning spending in the way of Allah and, therefore, jihad, the person is actually destroying himself by his own hands.

The Necessity of Jihad for Muslims

 The abandonment of jihad is a reason for humiliation and disdain.  The Prophet (PBUH) said, “if you abandon the jihad, take after the tails of cattle [that is, spend all of your time with your agriculture and wealth] and deal in eena (type of Riba), then Allah will make you accompanied with humiliation and you will not get rid of it until you repent to Allah and return to your old state.”

 Under certain conditions, the abandonment of jihad is also a source of punishment from Allah.  Allah says in the Qur’an, “if you go not forth [for jihad] He will afflict you with a painful doom, and will choose instead of you a folk other than you.  You cannot harm Him at all. Allah is able to do all things” (al-Taubah 39).

 In Sayyid Qutb’s tafseer he wrote, The punishment that is awaiting them is not just of the Hereafter but there is also a punishment in this life. this punishment includes the humiliation that comes to those who stay back from the jihad and facing their enemies. therefore their enemies overtake them and prevent them from bounties. Furthermore, they will also lose lives and wealth much more that what they would have lost if they would have faced their enemies and taken part in jihad... there is no nation that has left jihad except that Allah has affected it with humiliation.

Jihad is Necessary for the Good of Humanity

If one studies all of the messages he will se that their goal was justice and the removal of dhulm (oppression and wrong doing) regardless of whether that be dhulm commited by the person on himself by disbelief, evil deeds and sinfulness, or dhulm to others by harming their persons, family wealth and honor.

That is what conducted from Allah saying, " we verily sent our messengers with clear proof, and revealed with them the Scripture and Balance, that mankind might observe justice: and He revealed iron, where is mighty power and many uses for mankind" (al-Hadeed 25).

Therefore, consistent with the mission of all the messenger of Allah, the purpose of islam is the correct worship of Allah alone, in its totality, this also includes implementing the law of Allah on this earth. It implies that no one is allowed to put himself as the god or lord of another, as there is just one Lord or God this creation.

But, furthermore, the job of believer is not just to safeguard his own religion but his job is to purify and cleanse the whole earth of kufr (dis belief) and dhulm (wrong doing and oppression). as Rabee ibn Amir told the Emperor of Persia, We have been sent by Allah to deliver whom He pleases from the lordship of His slaves (that is humans) to His own lordship, and from the narrow confines of this world to the boundlessness of the next and from the oppressiveness of other ways of life to the fairness and justice of Islam.. " Allah says about this community, " You are the best nation raised for mankind: you order the good and you forbid the evil and you believe in Allah" (al-Imraan 110)

Why Jihad is an Imperative

The Unbelievers, who are inevitably aligned with Satan, will never be satisfied and will never rest until they eradicate every form of obedience and worship of Allah as they can. Allah clearly states " And they will not cease from fighting against you till they have made you renegades from your religion if they are able to." (al-Baqarah 217)

Now it can be seen why Jihad is an imperative and must in the life of the Muslim. As a whole, the unbelievers will not leave the Muslim completely free to follow their religion. They will meddle in the affairs of Muslim communities throughout the world, sometimes in the name of human rights, democracy, freedom and so forth.

Allah says, "And the Jews will not be pleased with you, nor will the Christians, until you follow their way of life". (al-Baqarah 120)

Therefore, the Messenger of Allah (PBUH) himself said, " The head of the matter is Islam. Its Pillar is the prayers. and its apex is Jihad".

Finally, the only way a believers in Allah can freely properly worship Allah and the only way for him to fulfill his duties to Allah is through jihad, in all of its comprehensive forms.

What is Jihad? Why are we Muslims known as Terrorist?

Jihad is to struggle and make effort to serve the cause of Allah (God) on earth through disciplining one's soul and committing oneself to truth and justice, and then supporting every right cause. This is the broad concept and definition of Jihad.

Jihad can be exercised by wealth, word, and military weapons. If Jihad is exercised as a military action, then it must be in self-defense and defending the oppressed and confronting mischief and corruption. Allah says in the Qur'an: "And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help!" (An-Nisa': 75)

As for the second part of the question, there are two reasons for this misconception. The first reason is the wrong practices of some Muslims do not observe the ethics of war in Islam, including the legitimate and minimum use of force, avoiding fighting non-combatants, human treatment of civilians and captives, etc.

The second reason why Muslims are called terrorists is the aggression they face from their enemies who try to legitimize their mischief and aggression by demonizing Muslims.

Another reason is the anti-Islamic bias in western media that highlight the negative aspects of Muslims and hide their positive contribution.  

Ethics of War in Islam

1. War has to be in self-defense and in support of justice and freedom from oppression.

2. It must not be waged randomly or with indiscrimination. It must be legitimate and precise.

3. It must aim at establishing peace and justice. Peace in Islam is the norm, while war is the exception.

4. War in Islam is meant for defending the oppressed and not to revenge from the oppressor. Prophet Muhammad (peace and blessings be upon him) set the best example for this principle. Though he was expelled by his own people and was put to torture for so many years, he forgave the very people who used to oppress him and chastise his companions.

5. Even at the time of war, the Muslim should never lose hope in peace and reconciliation. A Muslim should never go very far in furthering enmity. This is a lesson that we learn from verse 7 from Surat al-Mutahinah: "It may be that Allah will grant love (and friendship) between you and those whom ye (now) hold as enemies. For Allah has power (over all things); And Allah is Oft-Forgiving, Most Merciful."

Captives and Prisoners in Islam

War in Islam is a moral mission while most of fighting nowadays is a profession to make a living by shedding blood of people and causing suffering among their families and children. The objective of fighting in Islam is to win people and not to defeat them.

This huge philosophic difference results in many differences in application, including the way to treat prisoners and captives. The Prophet (peace and blessings be upon him) took many captives, but he treated them kindly and humanely. Some of them even embraced Islam when they were set free because they were influenced and impressed by the manners of Muslims and the kind treatment they were given.

The story of Thumama Ibn Athal reported in Sahih Al-Bukhari is a very good example for that. Abu Hurairah (may Allah be pleased with him) narrated: The Prophet (peace and blessings be upon him) sent some horsemen to Najd and they brought a man called Thumama Ibn Athal from Bani Hanifah. They fastened him to one of the pillars of the mosque. The Prophet (peace and blessings be upon him) came and ordered them to release him. He went to a (garden of) date-palms near the mosque, took a bath and entered the mosque again and said, "There is no god but Allah, and Muhammad is the Messenger of Allah."

In Islam, treating a captive kindly is regarded as one of the acts that earn the best reward of Allah. Allah SWT says: And they feed, for the love of Allah, the indigent, the orphan, and the captive." (Al-Insan: 8)

Jihad is not  Terrorism

It is to be emphasized that terrorism against the innocent civilians, whether through aggression or suicidal means, is under no circumstances permissible in Islam. Islam encourages the oppressed people to struggle for their liberation and it commands other Muslims to help those who are oppressed and suffering, but Islam does not allow, under any circumstance, terrorism against non-combatants and innocent people. Terrorism is not Jihad, it is Fasad (mischief). It is against the teachings of Islam. There are some people who use their twisted arguments to justify terrorism for their causes, but it has no justification: Allah says:

"When it is said to them: 'Make not mischief on the earth,' they say: 'Why, we only want to correct things.' Indeed they are the mischief doers, but they realize (it) not." (Al-Baqarah: 11-12)
Islam wants to establish a world order where all human beings - Muslims and non-Muslims - can live with justice in peace, harmony and good will. It gives its followers full guidelines to find peace in their personal and social lives, but it also tells them how to extend the good will on the basis of human relations towards others. Muslims worked under these principles for centuries. People of many faiths lived with them and among them. Islamic societies were known for their tolerance, generosity and humanity.
In our modern society where we are living in a global village, where non-Muslims are living with Muslims in the Muslim countries and Muslims are living with non-Muslims in countries where non-Muslims constitute a majority, it is our duty to bring better understanding among ourselves, work for peace and justice for all people and cooperate with each other in matters of goodness and virtue in order to stop all terrorism, aggression and violence against the innocent people. This is our Jihad today."

Jihad and Peace in Islam

“Brother, we should be careful when referring to the Islamic language, conceptions, vocabulary, and ideologies. There are many non-Islamic terms and vocabulary mingled with the Islamic ones.

When talking about Islam, we should base our argument on the Qur'an and the Sunnah. We should get rid of the terms abused by the enemies of Islam such as terrorism, fundamentalism, etc.

Islam never believes in force or forcing anyone to become a Muslim. The Qur'an says: "Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things." (Al-Baqarah: 256)

Also, we read in the Qur’an: "And if your Lord had pleased, surely all those who are in the earth would have believed, all of them; will you then force men till they become believers?" (Yunus: 99)

We have never had any proof that Prophet Muhammad, peace and blessings be upon him, or his Companions, may Allah be pleased with them, fought for forcing people to accept Islam. This is a matter of fact. Had people entered Islam because of force, they would have gone back to their roots after the fall of the Islamic Caliphate.

We see that all the ideologies have shown their peak at the time of their founders or thinkers. For example, Communism, Fascism, Nazism, and Existentialism have become historical artifacts that now reside in museums. When the Prophet, peace and blessings be upon him, died, Islam was adopted by tens of thousands. It has been flourishing ever since and encroaching almost every land and sea all over the world to make the population of Islam counts more than 1 billion followers. Islam spread in China and Indonesia without any sword or fight; it is only because of the good demonstration of Islam by excellent Muslims.

I'd like to make it close to your mind why Muslims are in need of fight or combat. How are you going to deal with drug traffickers or any outlaw if your preaching is not doing well? How will you deal with a criminal who wants to disturb peace and make life panicky? Islam believes in stopping injustice, oppression and any threat to peace or freedom. In many instances, there is no way to guarantee these goals without arms and fighting. The Qur'an says, "... And fight the elites of blasphemy. They don't honor any vow." (At-Tawbah: 12)

Relations with Non Muslims  

First of all, we would like to tell you that war is decreed in Islam in self defense. This indicates that aim behind war is to ward off aggression not to impose Islam as a religion. Referring to this, Allah Almighty says: “To those against whom war is made, permission is given (to fight), because they are wronged; and verily God is most powerful for their aid.” (Al-Hajj:39)

Turning to the main topic of the question concerning war ethics in Islam, we would like to develop the whole issue while dealing with the following main points:

1-Personal Behavior of the Troops:

In war, as it is in peace, the instructions of Islam are to be observed. Worship does not cease in war. Islamic jurisprudence maintains that whatever is prohibited during peace is also prohibited during war. War is no excuse to be lenient with misbehaving troops. The Prophet, peace and blessings be upon him, is reported to have said: “Beware of the prayer of the oppressed; for there is no barrier between it and Allah.” Here, the Prophet, peace and blessings be upon him, differentiates between the oppressed believers and non-believers.

2-Whom to Fight:

Fighting should be directed only against fighting troops, and not to non- fighting personnel, and this is in compliance with the Qur’anic verse that reads: “ Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not, aggressors.” (Al-Baqarah: 190)

In one of the battles, a woman was found killed, and this was denounced by the Prophet saying "She did not fight" This will be further detailed under the instructions given to the armies and their commanding chiefs by the Prophet and his Caliphs.

3-The Prophet's instructions to Commanding Chiefs:

The Prophet, peace and blessings be upon him, used to instruct his commanding chiefs saying: “Fight in the cause of Allah. Fight those who deny Allah; Do not be embittered. Do not be treacherous. Do not mutilate. Do not kill children or those (people) in convents.”

4-Abu-Bakr's instructions to Usama's Campaign on Syria:

“Do not betray or be treacherous or vindictive. Do not mutilate. Do not kill the children, the aged or the women. Do not cut or bum palm trees or fruitful trees. Don’t slay a sheep, a cow or camel except for your food. And you will come across people who confined themselves to worship in hermitages, leave them alone to what they devoted themselves for.”

5-Abu-Bakr's Instructions to Yazid ibn-Abi Sufian:

“I give you ten commandments: don’t kill a woman or a child or an old person, and don’t cut trees or ruin dwellings or slay a sheep but for food. Dont burn palm trees or drown them. And don’t be spiteful or unjust.”

6-Maintaining Justice and Avoidance of Blind Retaliation:

None can be more illustrative in this respect than the words of the Qurt’an. Allah Almighty says: “ O ye who believe! Be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that ye deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah. Lo! Allah is Informed of what ye do.” (Al-Maidah: 8)

7-Medical and Nursing Services:

From the early days of Islam the sanctity of the medical profession was recognized. Christian and Jewish doctors were employed by the Islamic state since the days of the Umayyads, and some of them were even court and personal physicians to caliphs. Under the tolerant attitude of Islam, some of them got the chance to unfold their full scientific potential and thus contributed to the progress of medical knowledge.

Medical help was a right to all men in spite of religion or creed. That this was also extended to those amongst enemy. An example well known in the West is that of Saladin securing medical help to his opponent, Richard Lion Heart of England who was seriously ill during the Crusades. Saladin sent him his own doctor and personally supervised Richard's treatment until he became well.

In quoting this particular example, one dare say that such an attitude was quite different to the behavior characterizing the invading crusaders. When the crusaders entered Jerusalem on July 15th 1099, they slaughtered seventy thousand Muslims including women, children and old men. They broke children's skulls by knocking against the wall, threw babies from roof tops, roasted men over fire and cut up women's bellies to see if they had swallowed gold.

This description was given by Gibbon, a Christian writer, and commented on by Ludbig Wbo wondered how come after those horrible atrocities they prayed at the burial place of Christ for blessing and forgiveness (Draper/History of the Intellectual Development of Europe, Vol. 2, p. 77).

We do not mention this in bitterness or prejudice for every honest Muslim or Christian well knows that Christianity is something and many deeds of the crusaders are something else.

8-Prisoners of War:

For the first time in religious or sectarian history, Islam adopted an attitude of mercy and caring for the captured enemy. Unprecedented by previous legal systems, and long before the Geneva Convention, Islam set the rule that the captive is sheltered by his captivity and the wounded by his injury.

Previously, it was the custom for the captive to work for his food or get it through private means. The Qur’an made it a charity to feed the prisoners saying:

“Lo! the righteous shall drink of a cup whereof the mixture is of water of Kafur. A spring wherefrom the slaves of Allah drink, making it gush forth abundantly. Because they perform the vow and fear a day whereof the evil is wide spreading. And feed with food the needy wretch, the orphan and the prisoner, for love of Him. (Saying): We feed you, for the sake of Allah only. We wish for no reward nor thanks from you.” (Al-Insan: 5-9)

The Prophet instructed his Companions to be good to the captives. In one of his traditions, the Prophet, peace and blessings be upon him, ordered his Companions saying: “ You should be good to the captives.”

Abu Aziz-ibn Umair, one of the captives of Badr battle, recalls:

“Whenever I sat with my captors for lunch or dinner, they would offer me the bread and themselves the dates, in view of the Prophet's recommendation in our favor (in that desert situation bread was the more luxurious item of food than dates)

As soon as any of them held a piece of bread, he would offer it to me. "Feeling shy, I would give it back to one of them but he would immediately return it to me."

Another, Thumama ibn-Athal, was taken prisoner and brought to the Prophet, peace and blessings be upon him, who said: “Be good to him in his captivity.” When the Prophet went home he instructed to collect whatever food there, and ordered it sent to the prisoner.

When the Jewish tribe of Bani Qurayzah were captured, loads of dates were regularly carried to them, with the Prophet's instructions to shelter them from the summer sun and to provide them with water to drink.

From the legal point of view, Muslim opinion is unanimous on the prohibition of subjecting the captives to ill treatment by withholding food, drink or clothing.

9-The Fate of War Prisoners:

This was based upon the teaching of the Qur’an:

“Now when ye meet in battle those who disbelieve, then it is smiting of the necks until, when ye have routed them, then making fast of bonds; and afterward either grace or ransom till the war lay down its burdens. That (is the ordinance). And if Allah willed He could have punished them (without you) but (thus it is ordained) that He may try some of you by means of others. And those who are slain in the way of Allah, He rendereth not their actions vain.” (Muhammad: 4)

According to Islamic law, the captive belongs to the state and not to his captor. The ruler has the ultimate option, as he sees fit, of granting freedom or doing that after taking a ransom.

Among those whom the Prophet, peace and blessings be upon him, granted freedom was a poet called Abu-Azza who said to the Prophet: “I have five daughters who have no one to support them, so give me away to them as a charity and I promise never to fight you or help your enemies.

Abul-As Ibn Al Rabiae was freed for a ransom, which the Prophet later returned back to him. Later, the man embraced Islam.

Umarna Ibn-Athal was set free upon his promise not to provide the enemy with food. This gentle treatment touched the man’s heart and was then converted to Islam saying to the Prophet: "There was a time when your face was the most hated face to me, and there comes a day when it is the most loved.”

Sometimes captives were exchanged for Muslim captives in enemy hands. An acceptable ransom that was quite often carried out was to teach ten Muslim children to read and write. It is noteworthy that modern international law allows for setting free a prisoner of war on equivalent lines.

Personnel were set free upon their word of honor not to fight again, and they should not be ordered by their governments to go to battle again. If they break their promise, they might be punishable by death if they are captured again.


10-Nonbelligerents

Islam never fought nations but fought only despotic authorities. Islamic war was one of liberation and not of compulsion. The freedom of the liberated people to decide their religion has already been mentioned, and it was to ensure this freedom that Muslims fought. It is interesting to mention that when Muslims fought the Romans in Egypt, the Egyptian Copts sided with and helped Muslims against the Romans who were Christians like them. This was because Christian Egypt was suffering religious oppression by the Christian Romans to compel them to adopt their religious beliefs.

One of the earliest actions of the Muslims in Egypt was the assurance of religious freedom and the reinstatement of Bejamin as Bishop of Alexandria after years of hiding from the Romans in the western desert.

But religious freedom was but one aspect that Islam gave. Whether Arab or Egyptian, Muslim or Christian, Islam built up that FELLOWSHIP that humanity aspires to, in equality and fraternity .The story is well known of the running contest held in Egypt and won by an Egyptian to the dismay of an Arab competitor who was the son of `Amru Ibn Al-`Aas, governor of Egypt. The Arab hit the boy saying 'how dare you outrun me and I am the son of the nobility." Upon which Umar, the caliph, ordered the three all the way to Madinah, and ordered the Egyptian to avenge by hitting the offending Arab, saying: "Hit him back. Hit the son of nobility." Addressing `Amru, he uttered his famous saying: “O `Amru, since when have you enslaved people while their mothers have born them free.”

10-International Law:

The process of active intervention to stop or remove aggression is a development that modem international law has recognized.

The second world war for example was sparked by Germany's invasion of Poland, and drew into the fighting countries that were not direct parties to the conflict. One of the fruits of war was the creation of the United Nations in order to settle disputes between nations by peaceful means or indeed if necessary by a collective military force. No one should argue therefore that Egypt and the Roman Empire for example should have been left alone to solve their mutual problems. In modem times the rest of the family of nations consider it a duty to do something about it. Fourteen centuries prior to the establishment of the League of Nations and later the United Nations, Islam decreed such responsibility.

The legal principle of intervention to solve dispute was offered by the Qur’anic saying:

“If two parties of believers fall into a quarrel, make ye peace between them: But if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the command of God; but if it complies, then make peace between them with justice, and be fair: for God loves those who are fair.” (Al-Hujurat: 9)

11-Respect of Treaties and Agreements:

One of the major shortcomings of modern international politics is its meager regard to moral obligation. Time and again, treaties and agreements proved unworthy of the price of paper they had been written on. The most splendid produce of the human intellect in the field of international law might instantly vanish upon the call of greed or creed at this age that we wish to think has brought us to the epic of civilization.

And what is worse is that the most sophisticated achievements of scientific progress are often used as tools in the hands of Godless or God-disregarding policies: instead of being exploited 'in the cause of God.’

From the outset, Islam has emphatically prohibited treachery by taking the enemy by surprise attack. Recent examples of signing a pact or treaty with a nation as camouflage to hidden intent to attack it are quite contrary to Islam, as several quotations from the Qur’an reads:

“ O ye who believe! Fulfil your undertakings…”(Al-Maidah:1)

“Fulfill the convenant of God when you have entered into it, and break not your oaths after you have confirmed them; indeed you have made God your surety, for God knoweth an that you do.” (An-Nahl: 91)

If Muslims sense the treachery of any enemy with whom they had a treaty, they should declare to him the annulment of that treaty before embarking on war again.

“Thou fearest treachery from any group, throw back (their covenant) to them, (so as to be) on equal terms: for God loveth not the treacherous.” (Al-Anfal:85)

Although Muslims are bound to go to the help of their Muslim brethren who are religiously persecuted in the land of an enemy; they are not allowed to fulfill this duty if there is a treaty between the Muslim community and this enemy. Priority goes to honouring the treaty.

“But if they seek your aid in religion, it is your duty to help them, except against a people with whom you have a treaty of mutual alliance. And (remember) God seeth an that you do." (Al-Anfal:72)

Now, Can any law be more idealistic!?