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THE
STAGES OF JIHAD AND ITS MAIN PRINCIPLES
The
first Revelation to God’s Messenger
was the command: Read! This
command, coming at a time when there was
nothing readily available to read, meant
that believers should use their
intellectual and spiritual faculties
to discern God’s acts in the universe
and His laws related to its creation and
operation. Through such discernment,
believers seek to purify themselves and
their minds of all ignorance-based
superstitions and to acquire true
knowledge through observation and
contemplation.
Human
beings are not composed only of their
minds. God has endowed us with many
faculties, each of which needs
satisfaction. So while feeding our
minds with the Divine “signs” in the
universe, we seek to cleanse our hearts
of sin. We live a balanced life in
awareness of Divine supervision, and
continuously seek His forgiveness. In
this way, we eventually conquer our
desire for forbidden things and,
through prayer, ask God to enable us
to do good deeds.
Thus,
read! signifies action. For God’s
Messenger, who already was absolutely
pure in spirit and devoid of
superstition, it meant that it was time
to start his mission as a Messenger of
God. He was to recite the Revelation in
public and instruct people about His
signs. By doing this, he would purify
their minds of superstitions carried
over from the Age of Ignorance, and
their hearts of sin. He would
enlighten them, intellectually and
spiritually, by instructing them in the
“Revealed Book of God” (the Quran)
and His “Created Book” (the
universe): We have sent among you, of
yourselves, a Messenger who recites Our
signs to you, purifies you, and
instructs you in the Book and in the
Wisdom, and also instructs you in what
you don’t know (2:151).
After
he received this first revelation, God’s
Messenger returned home in great
agitation. He was sleeping wrapped in a
cloak, “enwrapped” by his people’s
suffering and this heavy responsibility,
when God commanded him: O enwrapped
one, keep vigil the night long, save a
little (a half of it, or diminish or add
a little), and chant the Qur’an in
measure, for We shall charge you with
a weighty word (73:1-5).
The
short period between the first
revelation and the spreading of the
Message, a period marked by such verses
as those mentioned above, was a
preliminary stage for God’s Messenger.
He had to prepare himself to convey the
Qur’an by keeping long night vigils
and reciting the Quran in measure. As
is known, night vigils are times when
impression is more keen and recitation
more penetrating.
In
addition to conveying the Message,
jihad, as discussed above, entails the
believers’ struggles with their carnal
selves to build a genuine spiritual
character, one overflowing with belief
and inflamed with love. These two
dimensions of jihad continue until the
believer dies (the individual sphere)
and until the Last Day (the collective
sphere). Therefore, soon after this
verse was revealed, God’s Messenger
received the following revelation: O
enshrouded one, arise and warn! Magnify
your Lord, purify your robes, and flee
defilement! Do not show favor, seeking
worldly gain! For the sake of your Lord,
be patient! (74:1-7).
These
revelations ordered the Prophet to begin
preaching Islam. He started with his
family members and nearest relatives
and, after Warn your tribe of
nearest kindred (26:214) was
revealed, spread this call throughout
his tribe. His subsequent public
preaching was met with derision,
threats, torture, enticing bribes if he
would stop, and boycott.
In
Makka, God’s Messenger never resorted
to or allowed retaliation. Islam came
not to spread trouble or cause
dissention, but, in the words of Amir
ibn Rabi‘, to bring people out of the
darkness of unbelief into the light of
belief, to free them from serving that
which is not God so that they can serve
the One True God, and to elevate them
from the pits of the Earth to the
heights of Heaven.1
As
Islam literally means peace, salvation,
and submission, it obviously came to
establish peace. This is established
first in our inner worlds, so that we
are at peace with God and natural
environment, and then throughout the
world and the universe. Peace and order
are fundamental in Islam, for it seeks
to spread in a peaceful personal and
collective atmosphere. It refrains from
resorting to force as much as possible,
never approves of injustice, and forbids
bloodshed: Whoever kills someone,
other than in retaliation for murder or
corruption on the Earth, in effect has
killed humanity; whoever saves a life in
effect has saved humanity (5:32).
Coming
to eradicate injustice and corruption,
and to “unite” the Earth with the
Heavens in peace and harmony, Islam
calls people with wisdom and fair
exhortation. It does not resort to force
until the defenders of their corrupt
order rooted in injustice, oppression,
self-interest, exploitation, and
usurpation of others’ rights seek to
prevent its preaching in peaceful ways
and suppress it. Thus, force is allowed
in the following cases:
-
If unbelievers, polytheists, or
those who cause trouble and
corruption actively resist the
preaching of Islam and prevent
others from listening to its
message. As Islam is a Divine
religion seeking to secure human
well-being and happiness in both
worlds, it has the right to present
itself. If this is not allowed,
theoretically, its opponents are
given three alternatives: accept
Islam, allow its preaching in
peaceful ways, or admit its rule. If
they reject these alternatives,
force is allowed.
However,
with respect to using force there is
an important point to mention. In
order to use force, there must be an
Islamic state. It was allowed only
after the Prophet emigrated to
Madina and established an
independent state, for the Muslims
had been wronged (22:39). The verses
revealed to give this permission
explain the Islamic view of just
war:
(Fighting
is) permitted to those who are
fought against, because they
have been wronged. God is able
to give them victory. Those who
have been driven from their
homes unjustly only because they
said: “Our Lord is God.” For
had it not been for God’s
repelling some people by means
of others, cloisters and
churches and synagogues and
mosques, wherein the Name of
God is much mentioned, would
have been pulled down. God helps
one who helps Him [His
religion]. God is All-Strong,
All-Mighty. Those who, if We
give them power in the land,
establish worship and pay zakat
and enjoin the good and forbid
the evil. And God’s is the
sequel of events. (22:39-41)
It
is clear from these verses, and from
history, that Islam resorts to
force only to defend itself and
establish freedom of belief. Under
Muslim rule, Christians, Jews,
Zoroastrians, Hindus, and adherents
of other religions are free to
practice their religion. Even many
Western historians and writers have
agreed that Christians and Jews
experienced the most prosperous and
happiest period of their history
under Muslim rule.
-
Islam, being the true religion
revealed by God, never approves of
injustice. As declared in Surely
We have written (decreed) in the
Psalms after the Torah (and remind
once more in the Qur’an) that My
righteous servants will inherit the
earth. (21:105), God’s
righteous servants must submit the
Earth to God’s rule, which depends
on absolute justice and worship of
the One God. They also are obliged
to strive until persecution, as well
as any worship of and obedience to
false deities and unjust tyrants, is
ended. Thus Muslims are to fight for
the feeble and oppressed: How
should you not fight for the cause
of God and of the feeble and
oppressed men and women and
children, who cry: “Our Lord!
Bring us out of this town whose
people are oppressors! Give us from
Your presence some protecting
friend! Give us from Your presence
some defender!” (4:75).
Some
rules
As
believers cannot transgress God’s
limits, they must observe His rules
related to fighting. Some are deduced
directly from the Quran and the Sunna
(practice of Prophet Muhammad) and are
as follows:
A believer is one from whom God
has bought his or her life and
wealth in exchange for Paradise
(9:111). They are dedicated solely
to His cause and seek only His good
pleasure. Therefore, whoever fights
for other causes (e.g., fame,
wealth, racial or ideological
considerations) is excluded from God’s
good pleasure.
Fight in the way of God against
those who fight you, but do not
transgress. God does not love
transgressors (2:190). Believers
are told not to fight neutral
parties, and to reject unscrupulous
methods or indiscriminate killing
and pillage, which characterize all
wars waged by non-Muslims. The
excesses alluded to consist of, but
are not limited to, fighting women
and children, the old and the
injured, mutilating enemy corpses,
destroying fields and livestock, and
other acts of injustice and
brutality. Force is to be used by
Muslims only when
unavoidable, and only to the
extent absolutely necessary.
When fighting cannot be avoided, the
Quran tells believers not to
avoid it. Rather, they must prepare
themselves, both morally and
spiritually, and take precautions.
These are:
Strive for that spiritual stage when
20 Muslims can overcome 200 of the
enemy: O Prophet! Exhort the
believers to fight. Twenty steadfast
men shall overcome 200; 100 hundred
steadfast men shall overcome 1,000
unbelievers, because unbelievers
have no understanding or sound
judgment (8:65), and when those
who will meet their Lord exclaim: How
often a small company has overcome a
mighty host by God’s leave! God is
with the steadfast (2:249).
To attain such a rank, Muslims must
have an unshakable belief and trust
in God and avoid all sins as much as
possible. Belief and piety or
righteousness are two unbreakable
weapons, two sources of
inexhaustible power: Don’t
faint or grieve, for you shall gain
the upper hand if you are true
believers (3:139), and The
sequel is for the righteous people
(7:128).
In addition to moral strength,
believers must equip themselves with
the latest weaponry. Force is vital
to obtaining the desired result,
so believers cannot ignore it.
Rather, they must be further
advanced in science and technology
than unbelievers so that the latter
cannot use their superiority for
their own selfish benefit. As Islam
states that “right is might,”
believers must be able to prevent
unbelievers and oppressors from
showing that “might makes right”:
Make ready for them all you can
of armed force and tethered
horses, that thereby you may dismay
the enemy of God and your enemy, and
others beside them whom you don’t
know; God knows them. Whatever you
spend in the way of God will be
repaid to you in full, and you will
not be wronged (8:60).
An
Islamic state should be powerful
enough to deter the attacks of
unbelievers and oppressors, as well
as their plans to subject weaker
people. It should be able to secure
peace and justice, and to prevent
any other power from causing trouble
or corruption. This will be possible
when Muslims equip themselves with
strong belief and righteousness,
and with scientific knowledge and
the latest technology. They must
combine science and technology
with faith and good morals, and then
use this force for the good of
humanity. Belief in God calls for
serving people. Greater belief means
a greater concern for the created’s
welfare. When Muslims attain this
rank, God will not allow
unbelievers to defeat believers
(4:141). Otherwise, what the Prophet
predicted will happen: “(The
forces of unbelief) will unite to
make a concerted attack upon you.
They will snatch the morsel out of
your mouths and pillage your table.”2
When fighting is necessary, Muslims
must report for duty, for:
O
you who believe! What ails you
that when you are told: “Go
forth in the way of God,” you
sink down heavily to the ground?
Are you so content with the life
of the world, rather than the
world to come? Yet the enjoyment
of the life of the world,
compared with the world to come,
is a little thing. If you don’t
go forth, He will afflict you
with a painful doom. He will
replace you with another people;
and you will not hurt Him. God
is powerful over everything.
(9:38-39)
God
loves those who battle for His
cause in ranks, as if they were
a solid structure. (61:4)
O
you who believe! Shall I show
you something that will save you
from a painful doom? You should
believe in God and His
Messenger, and strive for the
cause of God with your wealth
and your lives. That is better
for you, if you only knew. He
will forgive your sins and admit
you into Gardens underneath
which rivers flow, and to
dwelling places goodly in
Gardens of Eden. That is the
mighty triumph; and other things
you love, help from God, and a
nigh victory. Give good tidings
to believers. (61:10-3)
A community is structured and
functions like a body, for it
demands a “head” having “intellect.”
Therefore, obedience to the head is
vital for communal prosperity. When
God’s Messenger was raised in
Arabia, people resembled a broken
rosary’s scattered beads and were
unaware of the need for obedience
and the benefits of collective life.
God’s Messenger inculcated in them
the feeling of obedience to God, His
Messenger, and their superiors, and
used Islam as an unbreakable rope to
unite them:
O
you who believe! Obey God, the
Messenger, and those of you who
are in authority. If you have a
dispute concerning anything,
refer it to God and the
Messenger if you believe in God
and the Last Day. That is better
and more seemly in the end.
(4:59)
O
you who believe! When you meet
an army, hold firm and
remember and mention God much,
so that you may be successful.
Obey God and His Messenger, and
don’t dispute with each other
lest you falter and your
strength departs ??). Be
steadfast, and God is with the
steadfast. (8:45-6)
The
Companions’ resulting
consciousness of obedience made many
previously impossible things
possible. For example, when he
appointed the 18-year-old son of his
emancipated (black) slave as
commander of an army containing many
elders, among them Abu Bakr, ‘Umar,
and ‘Uthman, no Companion
objected.3 In another case, during a
military expedition the commander
ordered his soldiers to throw
themselves into a fire. Even though
this was not an Islamic order, some
tried to obey it. However, others
prevented them from committing
suicide and persuaded them to ask
God’s Messenger whether they had
to obey such un-Islamic orders.4
Although it is unlawful to obey
sinful orders, obedience to law is
vitally important to a community's
collective life, particularly if it
wants to win a war.
Believers must remain steadfast and
are forbidden to flee the
battlefield: O you who believe!
When you meet unbelievers in battle,
don’t turn your backs to them.
Whoever does so on that day, unless
maneuvering for battle or intending
to join a company, has incurred God’s
wrath, and his habitation will be
Hell-an evil homecoming!
(8:15-16)
Fleeing
the battlefield is one of the seven
major sins, for it causes disorder
in the ranks and demoralizes the
others. Their belief in God and the
Hereafter cannot be firm, for their
actions show they prefer this life
to the Hereafter. Believers may
leave the battlefield only to
maneuver, as a tactic, or to join
another company.
In
the Battle of Yarmuk (636 CE),
20,000 valiant Muslims fought-and
defeated-200,000 Byzantines.5 Qabbas
ibn Ashyam, one of the heroes, only
realized that he had lost a leg
(around noon) when he dismounted
from his horse hours later. His
grandson later introduced himself to
Caliph ‘Umar ibn ‘Abd al-‘Aziz,
saying: “O Caliph, I am the
grandson of the one who lost his leg
at noon but became aware of it only
toward evening.”
During
the Battle of Mu’ta (629 CE), the
Muslim army consisted of 3,000
soldiers; the opposing Byzantine
forces had about 100,000 soldiers.
The Muslims fought heroically, and
both armies retreated at the same
time. Despite this, the Muslims
thought that they had fled the
battlefield and so were ashamed to
meet God’s Messenger. However, he
welcomed and consoled them: “You
didn’t flee; you retreated to join
me. You will collect strength and
fight with them again.”6 It
happened just as he said, for just
before his death the Muslim army
raided southern Syria; 2 years
later, the Muslims dealt the
Byzantines a deadly blow at Yarmuk.
1.
The Muslim envoy to the Persian
commander during the War of Qadisiya.
This took place in 637 CE, during
the caliphate of ‘Umar ibn
al-Khattab.
2.
Abu Dawud, “Malahim,” 5; I. Hanbal,
5.278.
3.
Muslim, “Fada’il al-Sahaba,” 63;
Ibn Kathir, al-Bidaya, 6.336.
4.
Muslim, “‘Imara,” 39; I. Ma’ja,
“Jihad,” 40.
5.
This battle took place in 636 CE,
during the Caliphate of Abu Bakr.
(Tr.)
6.
Abu Dawud, “Jihad,” 96; Tirmidhi,
“Jihad,” 36; I. Hanbal, 2.70, 86.
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