The American Journal of Islamic Social Sciences Vol. 8, No. 2, 1991 Guiding Light Translation The Qur’an and the Sunnah on Violence, Armed Struggle, and the Political Process Comments by 2bdulHamid A. AbuSulaym& In the name of Allah, Most Gmcious, Most Merciful. 1. To those against whom War is made, permission is given (to fight), because They are wronged-and verily, Allah is Most Powerful For their aid- (They are) those who have Been expelled from their homes In defiance of right- (For no cause) except That they say, “Our Lord Is Allah.“ Did not Allah Check one set of people By means of another There would surely have been Pulled down monasteries, churches, Synagogues, and mosques, in which The name of Allah is commemorated In abundant measure. Allah will Certainly aid those who Aid His (cause)-for verily Allah is Full of Strength, Exalted in Might, (Able to enforce His Will). A1 Had {22:39-40) 2. Fight in the cause of Allah Those who fight you, But do not transgress limits; For Allah loveth not transgressors. And slay them Wherever ye catch them, And turn them out From where they have Turned you out; xii The American Journal of Islamic Social Sciences For tumult and oppression Are worse than slaughter; But fight them not At the Sacred Mosque, Unless they (first) Fight you there; But if they fight you, Slay them. Such is the reward Of those who suppress faith A1 Baqamh (2:1W-191) 3. And fight the Pagans All together as they Fight you all together. But know that Allah Is with those who restrain Themselves. 0 ye who believe! what Is the matter with you, That, when ye are asked To go forth in the Cause of Allah. Ye cling heavily to the earth? Do ye prefer the life Of this world to the Hereafter? But little is the comfort Of this life, as compared With the Hereafter. A1 Tawbah (9:36, 38) 4. Let not the Unbelievers Think that they can Get the better (of the godly): They will never frustrate (them). Against them make ready Your strength to the utmost Of your power, including Steeds of war, to strike terror Into (the hearts of) the enemies Of Allah and your enemies, And others besides, whom Ye may not know, but whom Allah doth know. Whatever Ye shall spend in the Cause Of Allah, shall be repaid Unto you, and ye shall not Be treated unjustly. A1 Anfa1 (859-60) Vol. 8, No. 2, 1991 AbdulHamid AbGSulaymb Guiding Light ... X l l l 5. If two parties among The 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 Allah; But if it complies, then Make peace between them With justice, and be fair: For Allah loves those Who are fair (and just). The Believers are but A single Brotherhood: So make peace and Reconciliation between your Two (contending) brothers; And fear Allah, that ye May receive Mercy. A1 Hujurd (49:PIO) 6. Truly, if the Hypocrites, And those in whose hearts Is a disease, and those who Stir up sedition in the City, Desist not, We shall certainly Stir thee up against them: Then will they not be Able to stay in it As thy neighbours For any length of time: They shall have a curse On them: wherever they Are found, they shall be Seized and slain (Without mercy). (Such was) the practice (Approved) of Allah among those Who lived aforetime: No change wilt thou find In the practice (approved) Of Allah. A1 Ah& (33:60-62) 1. Fighting is prescribed Upon you, and ye dislike it. xiv The American Journal of Islamic Social Sciences Vol. 8, No. 2, 1991 But it is possible That ye dislike a thing Which is good for you, And that ye love a thing Which is bad for you. But Allah knoweth, And ye know not. They ask thee Concerning fighting In the Prohibited Month. Say: "Fighting therein Is a grave (offence); But graver is it In the sight of Allah To prevent access To the path of Allah, To deny Him, To prevent access To the Sacred Mosque, And drive out its members." Tumult and oppression Are worse than slaughter. Nor will they cease Fighting you until They turn you back From your faith If they can. And if any of you Turn back from their faith And die in unbelief, Their works will bear no fruit In this life And in the Hereafter; They will be Companions of the Fire And wiIl abide therein. A1 Baqamh (2:216217) The use of force in human relations as well as within and between human societies is one of the most important issues facing humanity. A correct understanding of power and its relationship to force and violence is essential to human progress and stability. To successfully understand and deal with progress, stability, peace, and security, one must be able to understand and conceptually distinguish between the internal and the external, the political, the legal, and the constitutional. During the later history of the ummah, we can see that a clear understand- ing and a proper handling of force and power relationships vis-his Muslim AbdulHamid AbiiSulaymrln Guiding Light xv societies and groups has been absent. This reality represents a major cause of the ummah’s contemporary political instability and decline. It also ex- plains the authoritarian tendencies found in the structure and approaches to Muslim political and social systems as well as organizations like the family, political parties, voluntary societies, and governments. Historical developments, alien cultural influences as well as various ex- ternal, physical, and intellectual factors - especially tribal, racial, and class interests and orientations - have contributed to this crisis. However, the in- tellectual aspect may be the most important and most strategic factor here, for since the early years of Islam Muslim intellectuals have shied away from political issues. Such noninvolvement eventually caused a separation between the individual’s private life and the ummah’s public and political life. This, in turn, led to confusion over the domains of the political, the legal, and the legitimate as well as between the internal and the external. This separa- tion also lent itself to apathy. The consequent lack of intellectual analysis, inquiry, and understanding of these issues defeated the Muslims’ ummatic (nation-building) movements and aspirations. The idea that the public and the political are inauthentic and illegitimate partialIy explains the tendencies towards fragmentation and the absence of public spirit and concern throughout the Muslim ummah. To clarify these issues as they relate to Muslim education, organizations, and practices, Muslim intellectuals, social scientists, and scholars must pay attention to the foundations of Islamic thought. They must analytically and systematically study the Qur’an and the Sunnah to learn what they contain concerning the use of force and power and their various aspects. They must also negate the confusion between the various aspects of power so that Muslim governments, institutions, individuals and all other sectors of the ummah can cultivate, practice, and implement shiirii (consultation). Nothing in the proper way should be excluded from its activity: childhood, the family unit, education, neighborhood and local affairs, state government and ummatic issues as well as political and social organizations. In this article, I will deal only with the internal and external aspects of power and force in human societies, using the texts of the Qur’an and the Sunnah to see how these sources address the people in the light of the historical space-time background and context. It is mainly the linguistic-based studying of these texts which’ generally explains the Muslims’ confusion on the use of force instead of more suitable political means. Hopefully, our intelligentsia will begin to analyze the Qur’an and the Sunnah with the intention of understanding the relevant principles and then using this understanding to draw up the guidelines and directions needed for nation-building and shuratic (consultative) social and political systems. xvi The American Journal of Islamic Social Sciences Vol. 8, No. 2, 1991 According to the above verses, the Qur’an asks and authorizes Muslims to fight and use force (qitiil) against their oppressors, enemies, or hostile outsiders. In these verses and many others, the Qur’an requires Muslims to acquire force, power, and their necessary instruments so that they can fight their enemies. We also notice here, as elsewhere, that the Qur’an addresses the group: whether it is the people, the Muslims, the mu’miniin, or their leaders who represent them, the government, or thejumiihh (group). The Prophet is often addressed not as an individual, but as the symbol of the Muslim community. In the same manner, the Qur’an speaks of the Muslims’ enemies as a group or a community. In neither case does Allah refer to individuals. It is in- teresting to note that when the Qur’an addresses individuals on the issue of fighting or killing, it approaches the subject in a totally different manner: as an illegitimate act of murder. 8. Never should a Believer Kill a Believer; but (If it so happens) by mistake, (Compensation is due); If one (so) kills a Believer, It is ordained that he Should free a believing slave, And pay compensation To the deceased‘s family, Unless they remit it freely. If the deceased belonged To a people at war with you, And he was a Believer, The freeing of a believing slave (Is enough). If he belonged To a people with whom Ye have a treaty of mutual Alliance, compensation should Be paid to his family, And a believing slave be freed. For those who find this Beyond their means, (is prescribed) A fast for two months Running: by way of repentance To Allah; for Allah hath All knowledge and all wisdom. If a man kills a Believer Intentionally, his recompense Is Hell, to abide therein (Forever): and the wrath And the curse of Allah AbdulHamid AbiiSulaymin Are upon him, and A dreadful penalty Is prepared for him. A1 Nisi’ (4.92-93) Guiding Light 9. And he entered the City At a time when its people Were not watching: and he Found there two men fighting- One of his own people, And the other, of his foes. Now the man of his own People appealed to him Against his foe, and Moses Struck him with his fist And made an end of him. He said: “This is a work Of Evil (Satan): for he is An enemy that manifestly Misleads!” He prayed: “0 my Lord! I have indeed wronged my soul! Do Thou then forgive me!” So (Allah) forgave him: For He Is the Oft-Forgiving, Most Merciful. A1 Qasas (283-16) 2,1991 xvii In the above-mentioned verses, the Qur’an describes killing done by those not legally authorized to do so and by those who do not represent the com- munity (ummah or jumiibh) as an illegitimate, criminal, and immoral act of murder and bloodshed. The Prophet clearly stated that one who kills or bears arms against another individual is a criminal, that he is outside of the jumiibh or ummah, and that such an act is ku. (denial of Islam). A1 Bukhiri and other imams relate that the Prophet said: “Whoever takes up arms against us is not one of us,” “Do not become apostates after me by striking (cutting) the neck of one another,” and “Abusing a Muslim isfusiiq (doing evil), and killing him is kufr (disbelief) .” From these citations, we learn that legitimate and authorized fighting and killing can only be carried out by the ummah, the jumiiizh, or in their name. We can also see that this is essentially an external act, as it is one of the ways which the Muslim jumiibh reacts to hostile non-Muslims. 10. Let there arise out of you A band of people xviii The American Journal of Islamic Social Sciences Vol. 8, No. 2, 1991 Inviting to all that is good, Enjoining what is right, And forbidding what is wrong: They are the ones To attain felicity. 21 ‘Imriin (3:lM) 11. Curses were pronounced On those among the Children Of Israel who rejected Faith, By the tongue of David And of Jesus, the son of Mary, Because they disobeyed And persisted in Excesses. Nor did they (usually) Forbid one another The iniquities which they Committed: evil indeed Were the deeds which they did. A1 Mii’idah (5:7879) 12. Nor take life-which Allah Has made sacred - except For just cause. And if Anyone is slain wrongfully, We have given his heir Authority (to demand Qi@ Or to forgive): but let him Not exceed bounds in the matter Of taking life: for he Is helped (by the law). A1 Isrii’ (17:33) 13. (They are) those who, If We establish them In the land, establish Regular prayer and give Regular charity, enjoin The right and forbid wrong: With Allah rests the end (And decision) of (all) affairs. A1 Hajj (22:41) A hasty or distorted reading of Islamic texts could cause us to misinter- pret or misunderstand the proper method for upholding what is (rightly or wrongly) considered good (m‘r-iifi or for opposing what (rightly or wrong- ly) is considered bad or evil (munkar). ‘AbdulHamid AbtiSulaym5n Guiding Light xix If we look at the above verses, the only conclusion we can draw is that it is an Islamic duty to uphold good and eliminate evil. There are many ways to do this. One fact, however, is clear: an individual or group which takes up arms against the jumiitzh or resorts to unauthorized violence in the name of establishing mu’riifor eliminating munkar is in reality a criminal guilty of murder. If we study the Sunnah, we find that the Prophet asked individuals to engage in a peaceful or a nonviolent, as opposed to an armed, struggle against the jumiibNs or the public authorities’ injustice (~ulm), even at the cost of increased personal suffering or death. Imim Muslim narrated that the Prophet said: Your authorities (a’immatukum) are the ones you love and who love you. They pray for you and you pray for them. Your evil (shiriir) authorities are the ones you hate and who hate you. You curse them and they curse you. It was asked: “0 Messenger of Allah. Should we rise against them?“ He replied: “No, as long as they establish the ~uliih. If you see those in authority doing something you disapprove of (takmh) then disapprove of the act, but do not resort to rebellion (tunzi’u yudak min ul ~ 3 t z h ) . A1 Tirmidhi narrated that Umm Salimah said: The Prophet said: “You will get rulers; some you will approve of and some you will disapprove of. Whoever objects is cleared and whoever shows dislike is saved, but (the trouble is to) those who accept and follow.” It was asked: “Should we fight them?” The Prophet replied: “No, not so long as they pray.” The books of al Sunnan narrated that the Prophet said: “The highest jihad is a word of justice addressed to an unjust ruler.” Imam Muslim and others narrated that the Prophet said: Whoever comes across an evil (munkar) should correct it with his hands. If this is not possible, he should correct it with his tongue. And if this is not possible, he should deny it with his heart. These ahiidtth show that Muslims seeking to enforce good or oppose evil in their societies are not allowed to use force to achieve their aims. No relevant text lends itself to a contrary interpretation. Shiiri within the Qur’anic (constitutional) frame of reference is the only legitimate way of addressing the issue of public order in Islam. xx The American Journal of Islamic Social Sciences Vol. 8, No. 2, 1991 14. If it had been the Lord's Will, They would all have believed- All who are on earth! Wilt thou then compel mankind, Against their will, to believe! . . . Say: "0 ye men! Now Truth hath reached you From your Lord! Those who receive Guidance, do so for the good Of their own souls; those Who stray, do so to their own loss: And I am not (set) over you To arrange your affairs." Follow thou the inspiration Sent unto thee, and be Patient and constant, till Allah Doth decide: for He Is the Best to decide. YU~US (10:99, 108-109) 15. 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 Handhold, that never breaks. And Allah heareth And knoweth all things. A1 Baqarah (2:256) 16. The Religion before Allah Is Islam (submission to His Will): Nor did the People of the Book Dissent therefrom except Through envy of each other, After knowledge had come to them. But if any deny the Signs of Allah, Allah is swift in calling to account. So if they dispute with thee, Say: "I have submitted My whole self to Allah And so have those Who follow me." And say to the People of the Book And to those who are unlearned: "Do ye (also) submit yourselves?" If they do, they are in right guidance, AbdulHamId AbiiSulaymin But if they turn back, Thy duty is to convey the Message; And in Allah’s sight Are (all) His servants. A1 ‘ImrGn (3:1%20) 17. Therefore do thou give Admonition, for thou art One to admonish. Thou art not one To manage (men’s) affairs. But if any turns away And rejects Allah- Allah will punish him With a mighty Punishment. For to Us will be Their Return; Then it will be for Us To call them to account. A1 Ghiishiyah (88:21-26) Guiding Light xxi The above-cited verses clearly establish fundamental Islamic constitu- tional concepts. They also clearly indicate that Muslims must regard humanity as having the freedom to choose its own beliefs. Islam views life as a testing ground for the human will. Within the Muslim community, Islam uncom- promisingly protects the individual‘s right to freedom of choice and, outside the Musilm community, Islam seeks to secure this right for everybody. Islam protects the right of choice regardless of whether a person chooses Islam or another religion. Thus, Muslims cannot allow themselves to accept any interpretation other than these basic Qur’anic beliefs and principles as the basis for the use of potentially lethal force outside the public order. 18. Invite (all) to the Way Of thy Lord with wisdom And beautiful preaching; And argue with them And most gracious: For thy Lord k n m t h best, Who have strayed from His h t h , And who receive guidance. And if ye do catch them out, Catch them out no worse Than they catch you out: But if ye show patience, In ways that are best 9 xxii 19. 20. 21. 22. I The American Journal of Islamic Social Sciences That is indeed the best (course) For those who are patient. And do thou be patient, For thy patience is but From Allah; nor grieve over them: And distress not thyself Because of their plots. A1 N&l (ltW25-127) Nor can Goodness and Evil Be equal. Repel (Evil) With what is better: Then will he between whom And thee was hatred Become as it were Thy friend and intimate.! F@+ilat (41:34) But indeed if any do help And defend themselves After a wrong (done) To them, against such There is no cause Of blame. The blame is only Against those who oppress Men with wrongdoing And insolently transgress Beyond bounds through the land, Defying right and justice: For such there will be A Penalty grievous. A1 ShUrii (42:41-42) “Go, both of you, to Pharaoh, For he has indeed Transgressed all bounds; But speak to him mildly; Perchance he may take Warning or fear (Allah).” They (Moses and Aaron) said: “Our Lord! We fear lest He hasten with insolence Against us, or lest he Transgress all bounds.” E . . Hii (20:43-45) And dispute ye not With the People of the Book, Vol. 8, No. 2, 1991 AbdulHanGd Ab6Sulayrnb Except with means better (Than mere disputation), unless It be with those of them Who inflict wrong (and injury); But say, “We believe In the Revelation which has Come down to us and in that Which came down to you; Our God and your God Is One; and it is to Him We bow (in Islam).” A1 Wnkabiit (29:46) 23. Say: ”0 People Of the Book! come To common terms As between us and you: That we worship None but Allah; That we associate No partners with Him; That we erect not, From among ourselves, L o r d s and patrons Other than Allah.” If then they turn back, Say ye: “Bear witness That we (at least) Are Muslims (bowing To Allah’s Will).” A1 Trnrsn ( 3 : ~ ) 24. Allah forbids you not, With regard to those who Fight you not for (your) Faith Nor drive you out Of your homes, From dealing kindly and justly With them: For Allah loveth Those who are just. Allah only forbids you, With regard to those who Fight you for (your) Faith, And drive you out, Of your homes, and support (Others) in driving you out, From turning to them (For friendship and protection). It is such as turn to them Guidmg Light xxiii XXiV The American Journal of Islamic Social Sciences Vol. 8, No. 2, 1991 (In these circumstances), That do wrong. A1 Mumr&iMh (60:89) 25. Fight in the cause of Allah Those who fight you, But do not transgress limits; For Allah Ioveth not transgressors. And slay them Wherever ye catch them, And turn them out From where they have Turned you out; For tumult and oppression Are worse than slaughter; But fight them not At the Sacred Mosque, Unless they (first) Fight you there; But if they fight you, Slay them. Such is the reward Of those who suppress faith. A1 Baqamh (2:IW-l91) 26. And why should ye 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!” A1 Nis5 ’ (4:75) 27. Behold! Allah promised you One of the two (enemy) parties, That it should be yours: Ye wished that the one Unarmed should be yours, But Allah willed To justify the Truth According to His words, And to cut off the roots Of the Unbelievers- A1 Anfal (8:7) ( V O : f ) cL;11 iJ_r 'AbdulHamid AbiiSulaymk Guiding Light xxv The above verses clarify the basic approach of Muslims to their adversaries, i.e., they are to peacefully approach them and use care, concern, and gentleness (as long as these adversaries are not being aggressive) in dealing with them. Otherwise, it is the Muslim authorities who are responsible for punishing and retaliating in a just and proper manner. Naturally, inter-Muslim relationships should lend themselves to more understanding, caring, and discipline than those with non-Muslims. 28. And obey Allah and His Messenger; And fall into no disputes, Lest ye lose heart And your power depart; And be patient and persevering: For Allah is with those Who patiently persevere. A1 Anfal (8:46) 29. 0 ye who believe! Obey Allah, and obey the Messenger, And those charged With authority among you. If ye differ in anything Among yourselves, refer it To Allah and His Messenger, If ye do believe in Allah And the Last Day: That is best, and most suitable For final determination. A1 Nisi' (4.59) 30. Those who harken To their Lord, and establish Regular prayer; who (conduct) Their affairs by mutual Consultation; Who spend out of what We bestow on them For Sustenance; And those who, when An oppressive wrong is inflicted On them, (are not cowed But) help and defend themselves. A1 Shliri (42:38-39) 31. It is part of the Mercy Of Allah that thou dost deal Gently with them. xxvi The American Journal of Islamic Social Sciences Wert thou severe Or harsh-hearted, They would have broken away From about thee: so pass over (Their faults), and ask For (Allah’s) forgiveness For them; and consult Them in affairs (of moment). Then, when thou hast Taken a decision, Put thy trust in Allah. For Allah loves those Who put their trust (in Him). A1 ‘Imrrin (3:159) Vol. 8, No. 2, 1991 These verses show us the constitutional and fundamental frame of reference for Muslim societies, governments, and authorities. Clearly, the constitu- tional points of reference and legitimate authorities in Muslim society are Allah (the Qur’an), His Messenger (as the Messenger of Allah to the Muslims and as a leader accepted by the believers [the Sunnah]), and the leadership of the people (iilii a1 amri minkum). The constitutional process of political authority is shiirii (consultation). This constitutional frame of reference and process leaves all political matters to the people as regards legal identity and their legitimate political leader- ship, a fact which makes it impossible for an individual(s) or a group(s) to take the law into their own hands. It does, however, demand and encourage individuals to seriously pursue all legal means of action by participating, directing, and enhancing what is good and by opposing and eliminating what is bad. Obedience to those in authority and positive participation is a duty and clearly required when the ideal Islamic constitutional rule prevails in a Muslim society. But what about non-Muslim societies in which the ideal does not exist (i.e., secular societies in which religion is a personal matter and citizens are allowed to perform their Islamic rituals) or non-Muslim and totalitarian societies which deny their citizens the right of religious belief and practice? Many texts of the Qur’an and the Sunnah state that under no circumstances is armed rebellion allowed as long as Muslims can keep their beliefs and practice their religious rituals and prayers. As for the second issue, we have to analyze the relevant Qur’anic verses to understand it. 32. “No reason have we why We should not put our trust ‘AbdulHamid AbtiSulaymih On Allah. Indeed He Has guided us to the Ways We (follow). We shall certainly Bear with patience all The hurt you may cause us. For those who put their trust Should put their trust on Allah.” Ibrcihim (14:rZ) 33. Say: “0 ye men! Now Truth hath reached you From your Lord! Those who receive Guidance, do so for the good Of their own souls; those Who stray, do so to their own loss: And I am not (set) over you To arrange your affairs.” Follow thou the inspiration Sent unto thee, and be Patient and constant, till Allah Doth decide: for He Is the Best to decide. finus (I0:108-109) 34. Therefore patiently persevere, As did (all) messengers Of inflexible purpose; And be in no haste About the (Unbelievers). On the Day That they see the (Punishment) Promised them, (it will be) As if they had not Tarried more than an hour In a single day. (Thine But) to proclaim the Message: But shall any be destroyed Except those who transgress? A1 Ahqcif (46:35) 35. Said Pharaoh: “Believe ye In Him before I give You permission? Surely This is a trick which ye Have planned in the City To drive out its people: But soon shall ye know (The consequences). Be sure I will cut off Your hands and your feet Guiding Light xxvii xxviii The American Journal of Islamic Social Sciences Vol. 8, No. 2, 1991 On opposite sides, and I Will cause you all To die on the cross.” They said: “For us, We are but sent back Unto our Lord: But thou dost wreak Thy vengeance on us Simply because we believed In the Signs of our Lord When they reached us! Our Lord! pour out on us Patience and constancy, and take Our souls unto Thee As Muslims (who how To Thy Will)!” A1 AZ2f (7:123-126) These and many other verses describe individuals and groups oppressed by their peoples and ruthless rulers. They were always asked to uphold their belief and to continue calling their people to the right belief and the right path, all the while being patient and enduring the brutalities and the harm inflicted upon them by their oppressors. In all these and similar cases, the Qur’an never suggested fighting, armed rebellion, or retaliation. This does not, however, exclude peaceful means of struggle and striving to advance a just cause. A1 Bukhlri narrated that Khublb Ibn a1 Arit said: We complained to the Messenger of Allah while he rested his head on his upper garment (burdah) in the shade of the Ka‘bah. We said to him: “Will you not seek victory for us by praying to Allah for us?” He said: “Many were the people before you who were sent to make a ditch for someone. He would be put into it, and his head would then be sawn in half. He would be split into two. That would not sway him away from his religion. His flesh, all the way to his bones or nerves, would be combed with iron combs and it would not sway him from his religion. By Allah, this religion will prevail until the traveler from San‘l to Hadramawt will travel fearing nothing except Allah and the wolf for his sheep. But you are in haste (impatient) .” 36. Go ye forth, (whether equipped) Lightly or heavily, and strive And struggle, with your goods 'AbdulHamid AbUSulaymh 37. 38. And your persons, in the Cause Of Allah. That is best For you, if ye (but) knew. A1 Tawbah (9:41) 0 ye who believe! Take not My enemies And yours as friends (Or protectors)-offering them (Your) love, even though They have rejected the Truth That has come to you, And have (on the contrary) Driven out the Messenger And yourselves (from your home (Simply) because ye believe In Allah your Lord! If ye have come out To strive in My Way And to seek My Good Pleasure. (Take them not as friends), Holding secret converse Of love (and friendship) With them: for I know Full well all that ye Conceal and all that ye Reveal. And any of you That does this has strayed From the Straight Path. If they were to get The better of you, They would behave to you As enemies, and stretch forth Their hands and their tongues Against you for evil; And they desire that ye Should reject the Truth. Of no profit to you Will be your relatives And your children On the Day of Judgement: He will judge between you: For Allah sees well All that ye do. Al Mummhinah (40:1-3) To those against whom War is made, permission Is given (to fight), because Guiding Light xxix XXX The American Journal of Islamic Social Sciences Vol. 8, No. 2, 1991 They are wronged-and verily, Allah is Most Powerful For their aid- (They are) those who have Been expelled from their homes In defiance of right- (For no cause) except That they say, "Our Lord Is Allah." Did not Allah Check one set of people By means of another There would surely have been Pulled down monasteries, churches, Synagogues, and mosques, in which The name of Allah is commemorated In abundant measure, Allah will Certainly aid those who Aid His (cause)-for verily Allah is Full of Strength. Exalted in Might, (Able to enforce His Will). A1 Haj (22:39-40) 39. Fight in the cause of Allah Those who fight you, But do not fransgress limits; For Allah loveth not transgressors. And slay them Wherever ye catch them, And turn them out From where they have Turned you out; For tumult and oppression Are worse than slaughter; But fight them not At the Sacred Mosque, Unless they (first) Fight you there; But if they fight you, Slay them. Such is the reward Of those who suppress faith. But if they cease, Allah is Oft-Forgiving, Most Merciful. And fight them on Until there is no more Tumult or oppression, And there prevail Justice and faith in Allah; But if .they cease, Let there be no hostility Except to those Who practise oppression. A1 Baqamh (2:19@193) 40. Fighting is prescribed Upon you, and ye dislike it. But it is possible That ye dislike a thing Which is good for you, And that ye love a thing Which is bad for you. But Allah knaweth, And ye know not. They ask thee Concerning fighting In the Prohibited Month. Say: “Fighting therein Is a grave (offence); But graver is it In the sight of Allah To prevent access To the path of Allah, To deny Him, To prevent access To the Sacred Mosque, And drive out its members.” Tumult and oppression Are worse than slaughter. Nor will they cease Fighting you until They turn you back From your faith If they can. . . . A1 Baqamh (2:216-217) Guiding Light XXXi We notice here that the Qur’an requires Muslims to fight their non-Muslim oppressors and enemies. It is important to note that in these verses the Qur’an addresses oppressed citizens, for it speaks of people driven out of their homes and asks them to organize their own defense and to liberate the oppressed people and believers in Makkah and other Arab tribal communities. The Qur’an is addressing two aspects: the internal (domestic) and the external (foreign). The internal one is where the Qur’an requires people to use pa- tience and civil struggle in their attempt to maintain their existence and belief xxxii The American Journal of Islamic Social Sciences Vol. 8, No. 2, 1991 and while calling others to the right path. The external one is where the people of one society defend themselves against external aggression, help the oppressed of other societies obtain justice, and attempt to prevent and stop aggression against them, their beliefs, and their just cause. A1 Bukhiiri narrated that Sa‘id ibn Jubayr said: ‘Abd All& bin ‘Umar came to us. We hoped that he would narrate an interesting hadith. But before we asked him, a man got up and said to him: “0 Abii ‘Abd a1 RahmBn! Tell us about the battle dur- ing the time of the afflictions (fitnah), as Allah says: ‘And fight them until there is no more affliction (fitnah),’ i.e., no more wor- shipping of others besides Allah” (2:193). Ibn ‘Umar said (to the man): “Do you know what is meant by afflictions? May your mother bereave you! Muhammad used to fight against the pagans, for a Muslim was put to trial in his religion (the pagans would either kill him or chain him as a captive). His fighting was not like your fighting, which is carried on for the sake of ruling.” A1 Bukhsri narrated that two men came to Ibn ‘Umar at the time of Ibn a1 Zubayr’s afflictions. They said: “You, the son of ‘Umar and a Companion of the Prophet, see what the people have done. So, what prevents you from joining in?” He said: “What prevents me is that Allah has prohibited the shedding of the blood of my Muslim brother.” They said: “Did not Allah say: ‘And fight them until there is no more tumult or oppression, and justice and faith in Allah prevails altogether and everywhere? But if they cease, verily Allah sees all that they do?” He said: “We fought until there was no more oppression Cfitnuh) and faith in Allah prevailed. You want to fight to make affliction (fitnah) and faith in other than Allah prevail.” A1 Bukhiiri and I m h Muslim narrate that UsBmah ibn Zayd said: Once the Prophet stood on one of the high buildings of Madinah and said (to the people): “Do you see what I see?” They said: “No.” He said: “I see afflictions falling as raindrops among your houses I’ Abii Diiwiid narrated that Abii Dharr said: The Messenger of Allah said: “0 Abii Dharr.” I said: “I am happy, 0 Messenger of Allah, and ready to receive your orders (labuyk wu suduyk).” He said: “What would you do when death is inflicted ‘AbdulHamid AbiiSulaymiin Guiding Light xxxiii upon the people?” I said: ‘Allah and His Messenger know best,” or he said, “Whatever Allah and His Messenger have chosen for me.” The Prophet said: “You must have patience,” or he said: “You should have patience.” Then the Messenger of Allah said: “0 Abii Dharr!” I said: “Yes, 0 Messenger of Allah.” He said: “What will happen to you when you see the stones of a1 Zayt covered and sunk in blood?” I said: “What Allah and His Messenger have chosen for me.” The Prophet said: “You must stick to whom you belong.” I said: ”0 Messenger of Allah. Should I not take my sword and put it on my shoulder? Should I not get ready to fight?” The Prophet said: “You will then have joined the people.” I said: “What do you order for me?” He said: “Stay at home.” I said: “What should I do if they enter my house?” He said: “If you are afraid of the sword‘s glitter, cover your face with your clothes. They will go with your sins and their sins. They will return with your sins and their sins.” In these aMtth , we can see the Prophet speaking of times when there would be armed rebellion(s) within the ummah. From their wording, it seems that he was expecting such events to happen in Madinah and elsewhere in the ummah after his death. He made it clear that no individual or faction had a legal justification for inciting armed rebellion, and that the taking up of arms and participating in any armed rebellion w a s not allowed, not even in the name of self-defense. Any individual or faction who takes up arms against the legitimate authorities or another Muslim is a rebel or an aggressor, and the ummah should unite behind the legitimate authority so that the latter can punish and subdue such aggression and rebellion. Grievances, injustices, and differences are all political problems and should be resolved by political means. What lesson can we draw from these texts when they are viewed in the light of the Prophet’s actions in Makkah and Madinah? The lesson is that there is a clear distinction between the use of force in an internal and an external situation. In the former, whether in Makkah or in Madinah, the Prophet never sanctioned the use of arms by Muslim individuals or groups against those who oppressed and persecuted them. He forbade Muslims to use arms even when people like Hamzah or ‘Umar joined them in Makkah. By the same token, the Prophet prohibited the use of arms by individuals striving for justice or upholding what is believed to be good and right-not even in the name of self-defense. A person or group who rebels against legitimate authority and commits aggression against the ummah‘s public order must be clearly identified. This will unify the ummah and make it possible xxxiv The American Journal of Islamic Social Sciences Wl. 8, No. 2, 1991 for the legitimate authorities to subdue the rebellious element with minimum bloodshed. On the other hand, if individuals and groups seeking justice and calling for the establishment of what is right or for the common good use only peaceful and civil means, they are bound to get a good hearing. In addition, if the authorities or anyone else commits aggression against them or oppresses them, such nonviolence will most likely gain its practitioners the people’s sym- pathy. In this case, the ummah has to unite and cause the authorities to change their attitude if they want to retain any legitimacy, thereby losing all support and becoming doomed to eventual collapse. History shows that if a cause is to succeed from inside a society, it has to be pursued through political and civil means until the people accept, adapt to, and change the prevailing system. This is how the Roman Empire was converted to Christianity. The Christian missionary victory over the Roman Empire is a great example of such an approach’s success. Another example of this is Iran’s Islamic revolution against the Shah. Contemporary Western political stability is another good example. Although Islam did not change Makkah from the inside, many exceptional and worthy people joined its cause. Islam shook the moral consciousness of the Makkans and the Arabs and also gave the victory and the spread of Islam a moral power of its own. It is important to understand that the ummah and society are, to both individuals and groups, like parents to fighting children. As long as the fac- tions are fighting each other, the ummah and society can do little, nor can they take active sides with one or the other factions, just as parents cannot take sides when two of their children are fighting. However, the moment one side resorts to force and the other does not, it is only a matter of time until the ummah as well as the parents interfere and stop the one using force against the peaceful one. If the latter has a just or a good cause, it will un- doubtedly have a chance of success. Restraint and patience, as well as peaceful and civil means of resistance, are the ingredients necessary for a stable and successful political system seeking to serve its people. The external situation and relationship is a different dimension, for this involves physical boundaries separating societies from each other. Govern- ments and local leaderships can influence the situation in their societies, in- terrupt the means of communication, and mobilize their society’s resources in a dangerous and fatal manner against other societies. Quid pro quo is an important principle in relations between different societies, peoples, and nations. Armed conflict with an external enemy could help unite people, contrary to the effect of internal armed conflict, which usually destroys the people’s unity and lowers their morale and spirit. If a nation is determined ‘AbdulHamid AbuSulaymGn Guiding Light xxxv to use force against another nation, the only proper option when diplomacy fails is to stand against the aggressor in order to both deter him and to teach him a lesson. This was how the Prophet dealt with those members of the Quraysh and other tribes who fought him. As soon as he left Makkah, the Prophet used all possible and proper means, such as attacking enemy leaders and interrupting economic life and trade routes, in order to defeat those who opposed him. This shows that despite his ban on fighting within Makkah, where he engaged in a civil rather than an armed struggle, he knew how to fight. With this, we hope that the consistent and systematic Islamic concept of the use of force is clear. Muslims should draw clear and distinct lines between the internal and the external aspects of their societies. They should realize that force and violence have no place in solving internal political issues. What is political has to be tackled and approached by political means and methods so that political stability and social, economic, and civilizational advancement and success can be achieved. This important conclusion is based upon a systematic and comprehensive study of the Qur’an, the SUM&, and the life of the Prophet. It both understands and is aware of the historical circumstances prevailing at the time of the Prophet. Such an approach could help put an end to the ummah’s political malaise. It could also save the energies of Muslims and direct them into more positive, creative, meaningful, and useful avenues, and by directing them towards more fruitful and just political solutions to the urnah‘s present problems. The fields of the Qur’an and the Sunnah are wide open for those intellectuals and scholars who want to study and investigate them in order to furnish the ummah with a better understanding and some guidelines of how to pull itself out of its current impasse. The contents appearing in this publication are indexed by For further information, please contact: Dr. Munawar A. Anees, Editor-in-Chief, Periodica lslamica @ BERITA PUBUUIING 22 Jalan Liku, 591 00 Kuala Lumpur, Malaysia Tel(+60-3)282-5286 Fax (+60-3)282-1605