Epigraph (Estimated Reading Time: 25 minutes)
"And what is wrong with you that you fight not in the cause of Allah and for the oppressed among men, women, and children who say, 'Our Lord, take us out of this city of oppressive people and appoint for us from Yourself a protector and appoint for us from Yourself a helper?'" Qur’an Surah al-Nisa (4:75)
And had it not been that Allah dislodge one people through another, the monasteries and churches, the synagogues and the mosques, in which His praise is abundantly celebrated, would be utterly destroyed. Qur’an Surah al-Hajj (22:40)
These are binding Qur’an verses for all times to come. The question is: Who is authorized to wage jehad (fight)?
Prophet Muhammad (peace and blessings be upon him) remained in Makkah as a Messenger for thirteen years. During that time, what was not said against him? Even plans were made to kill him. Yet Allah did not command him to carry out any retaliatory action. No counter-violence was undertaken.
You may recall that the first martyrs were the parents of ʿAmmar (may Allah be pleased with them). The Prophet (peace be upon him) told them that he could not take any action; he could only give them the glad tidings of Paradise. Consider also how severely Bilal (may Allah be pleased with him) was tortured. Did the Prophet command anyone to launch an operation to rescue him? No. Abu Bakr (may Allah be pleased with him) purchased him and set him free.
When the Prophet migrated to Madinah, he did not enter merely as a Messenger of God; he entered as a ruler of Madinah. This is a very important point. Upon arrival, he laid the foundation of Masjid Quba, and then the foundation of Masjid al-Nabawi. After that, Allah revealed verses granting permission for fighting against those who had expelled them from their homes (as mentioned above in Surah al-Hajj).
In the second year of Hijrah, the Battle of Badr took place. In the third year, the Battle of Uhud occurred, and later the Battle of Ahzab and the conquest of Makkah. Please note: no military action was taken before migration. Why not? Even when ʿUmar (may Allah be pleased with him) accepted Islam in the eighth year, and Hamzah (may Allah be pleased with him) had embraced Islam earlier, they did not wage action against Quraysh. There was no guerrilla warfare. No terrorist activity. No militant group was formed. Nothing of that sort was done. The Qur’an declares that killing one innocent person is like killing all humanity.
"Because of that, We decreed upon the Children of
Israel that whoever kills a soul unless for a soul or for corruption done in
the land — it is as if he had slain mankind entirely. And whoever saves one
life, it is as if he had saved mankind entirely." Qur’an Surah al-Māʾidah (5:32)
Only when he became a ruler did the command for jihad come. Because the ruler is a shield. The Imam, the ruler, is the shield behind whom Muslims fight—if he gives the call. Without legitimate authority, action is not permitted.
Consider also the Treaty of Hudaybiyyah. A companion named Abu Basir wished to return, but the Prophet said a treaty had already been made. Abu Basir later formed a small group and attacked some Quraysh caravans. The Prophet disapproved and said such action would ignite the flames of war. Remarks of the Prophet (sws) about Abu Basir when he returned to Madinah after killing one of his two custodians: (his mother be cursed, if he finds some supporters, he is bound to ignite the flames of war.)
Prophet Jesus (peace be upon him) If we look even further back to Prophet Jesus (peace be upon him). His entire life was under Roman authority. Political power was not in his hands. The Gospel contains no command of armed struggle because he did not possess political authority. Had he formed a militant group against the Roman Empire, that would have been sabotage—what we today call terrorism.
If others commit wrong, that does not justify us committing wrong. We stand on moral authority. This world is a place of trial, and it is our character that is being tested.
Hadith of Prophet (peace be upon him) If we look at the Hadith of the Prophet (peace be upon him), it is an extension of this principle: if a person forms a faction and you support it, and you die in that cause, you die the death of ignorance (Jahiliyyah). You are not to join such factions. For example, my name is Yazdani. Suppose I inspire a few university students, form a group called “Lashkar-e-Yazdania,” and go to Afghanistan or Kashmir without state authority or policy approval. Who would bear responsibility? It would be ruinous. Acting independently in the name of religion brings destruction.
A Muslim ruler is the shield [of his people]. An armed
struggle can only be carried
out under him and people should seek his shelter for themselves [in war] - Bukhari, Al-Jami‘ al-Sahih,
489, (no. 2957).
The Prophet ﷺ said: “Whoever fights under a banner of blind
partisanship (ʿaṣabiyyah),
becoming angry for tribalism, calling to tribalism, or supporting tribalism,
and is killed, then his death is a death of Jāhiliyyah.” - Ṣaḥīḥ Muslim, Kitāb al-Imārah (The
Book of Leadership), Hadith No. 1848
This is part of a longer dialogue between Ḥudhayfa ibn al-Yamān (رضي الله عنه) and the Prophet ﷺ concerning times of
fitnah (tribulation and civil strife). I asked: “If there is no state or ruler of the Muslims?” He
replied: “In this situation,
dissociate yourself from all groups, even if you have to chew the roots of a tree at the time of your
death.” - Al-Bukhari,
Al-Jami‘ al-Sahih, 1221, (no. 7084).
When religion is used
recklessly in political power struggles, it often leads to isolation and
conflict.
Sanctity of Human Life Consider the Battle of Badr. Allah mentioned that if there were one hundred steadfast believers, they could overcome a thousand. Later, in the battle of Uhud the ratio was adjusted to one against two. Why was this change made? What lesson is there for us?
The lesson is that human life is precious. Do not engage in reckless adventurism. Do not rush into conflict under emotional impulse and bring destruction upon an entire nation. If even the Companions were addressed with a one-to-two ratio, what about us today? We should not rush into war unless conditions are just and proportionate. These are extremely important points. Religion did not come to promote chaos. It came to establish justice, discipline, and moral responsibility.
Prophet! Rouse the believers to wage war. If there are
twenty amongst you,
patient and persevering, they will subdue two hundred: if
a hundred, they will
subdue a thousand of the disbelievers: for these are a
people without insight. Qur’an Surah Al-Anfal (8:65)
This was the first phase. After it, many people entered the folds of Islam. Though the number of Muslims increased significantly as a result, yet the converts did not have the same insight in religion as their forerunners before them. Consequently, the Almighty reduced the burden of this responsibility also:
Now, God has lightened your burden for He knows that weakness has come
into you: So, if there are a hundred of you, patient and
persevering, they will
subdue two hundred, and if a thousand, they will subdue
two thousand, with
the permission of God and [in reality], God is with those
who patiently
persevere. Qur’an Surah Al-Anfal (8:66)
Why has Allah mentioned ratio of armies in the Qur’an? Human life is sacred in the sight of Allah. That is why, when an animal is sacrificed: even for a simple animal like a chicken, you recite the name of Allah before slaughtering it. Why is that necessary? What is the reason? The simple reason is this: even the life of an animal is taken with the acknowledgment of Allah’s permission and greatness. This shows how sacred life is. So how can you take a human life through terrorist activities or unlawful violence?
Muslim Perspective Speaking from a Muslim perspective, we cannot form a private army. If there is to be war, it must be declared by a legitimate government authority. In principle, it would be the Prime Minister of Pakistan, acting according to the Constitution, so that the world knows it is a responsible state action. Even then, war has conditions. You cannot fight like Alexander, simply to conquer the world and clamp your hegemony or way of life.
The Jamaat e Islami, Pakistan, interprets the Qur’an in dividing the world into Dar al-Harb (Abode of War) and Dar al-Islam (Abode of Islam) and take on their responsibility as their duty to convert the entire world by force.
“He it is
Who has sent His Messenger with guidance and the religion of truth to make it
prevail over all religion, even though the polytheists dislike it.” Qur’an verse Surah At-Tawbah
(9:33)
The question is who appointed them as contractors of religion? Such actions create chaos (fasad), and the Qur’an prescribes severe punishment for those who spread disorder in the land. Human life has immense sanctity; you cannot take it unlawfully.
Militant organizations or organizations with a militant agenda are not governments. A recognized government is acknowledged internationally as a state authority. But a militant group—what legal standing does it have? When states covertly or overtly support such groups, it damages the image of Islam and Muslim countries. It is a disservice to Islam and the teachings of the Qur’an and the Sunnah of the Prophet (peace be upon him).
The
punishment of those who wage war against God and His Messenger and in this way
strive to spread anarchy in the land is to execute them in an exemplary
way or to crucify them or to amputate their hands and feet from
opposite sides or to banish them from the land. Such is their disgrace in this
world, and in the
Hereafter, for them shall be an awful doom except those who repent
before you overpower them; so, [do not commit excess against them and] you
should understand well that God is Forgiving, Ever-Merciful. Qur’an Surah al-Maida
(5:33-34)
Muslims raise slogans, but we do not reflect. If we reflect at the past two hundred years of Muslim history wherever militant groups were formed without legitimate authority, they faced crushing defeats. From Balakot where Syed Ahmed Shaheed was slain to other movements, War of Independence 1857, many efforts ended in tragedy. We lost again and again. We cannot form militant groups unless there is lawful state authority.
If Pakistan were to enter a war, it would be through a constitutional process. The elected representatives in the National Assembly would deliberate. The Assembly represents the people. After due process, if the Prime Minister gives an order, then the armed forces would act. Otherwise, they cannot move on their own. These are principles of Allah. As Muslims, we have the Qur’an and Sunnah. We must follow principle, not emotion. Whether others are right or wrong is a separate issue. Our responsibility is to act correctly according to Qur’an and Sunnah.
Conclusion -The Flip Side of the Coin Allah expects to fight against oppression. If a nation threatens to disrupt the peace and freedom of the world and its arrogance and haughtiness exceed all bounds, a stage may come when the use of force and power becomes essential to keep it in check.
And had it not been that Allah dislodge one people through another, the monasteries and churches, the synagogues and the mosques, in which His praise is abundantly celebrated, would be utterly destroyed. Qur’an Surah al-Hajj (22:40)
In the present scenario, keeping the points alluded to above, who among the Muslims has the will to fight oppression? Has any Muslim country taken on the responsibility of waging an operation to free the oppressed people of Gaza? Has any Muslim country the moral courage to save the children of Gaza from dying? Countries like Saudi Arabia, Turkey, Malaysia, and (nuclear declared) Pakistan? Have such Muslim countries decided to act on the universal Qur’an verse (4:75): And what is wrong with you that you fight not in the cause of Allah and for the oppressed among men, women, and children…?
None.
If none of the Muslim countries has the gall and guts to free the oppressed in the world, rest assured the path of militancy, covertly or overtly, is absolutely shunned by Allah in all its manifestations. It is the path to hell, both here and in the hereafter. Our conduct should be righteous and moral against all odds.
and the soul and the way it is perfected then inspired it with its evil and its
good that the Day of
Judgement is certain to come;
[hence,] he succeeded who purified his soul and he failed who
corrupted it. Qur’an Surah Ash-Shams (91:7-10)
This is the test of our existence. This behaviour is our guarantee of salvation in the hereafter.
In
reality, whoever comes before his Lord as a wrongdoer, for him is Hell. He
shall neither die nor live in it. Contrary to this, those who come before
Him as believers, who have done righteous deeds, then it is such
people for whom there are high ranks, orchards of
eternal residence beneath which streams flow. They shall live in them
forever. And this is the reward of those who adopt purity. Qur’an Surah Ta-ha (20:75-76)
This is the time of reflection, introspection and ratiocination. Neither rhetoric nor emotion. The only plausible route for the Muslims is to look inwards and take the path of diplomacy and moral construction within society. We are moral beings. Muslims have the additional onus of acting as moral beings because we claim we are the bearers of Allah’s religion and His message received through His messenger Muhammad (peace be upon him).
This message clearly and lucidly lays out the parameters of waging jehad. Those parameters should be adhered to. These are the ethical limits and boundaries of Allah. Flouting them is a recipe to inviting the wrath of Allah. Allah is the fairest and does not allow anyone to take His law in one’s own hands.
Believers! Adhere
to justice, bearing witness to it for God even if this evidence is against
yourselves, your parents, and your kinsfolk. If someone is rich or poor, God
only is more worthy [that His law be followed]. So, do not be led by desires [by
leaving His guidance], lest as a result you swerve from the truth. And
[remember that] if you try to distort [what is true and just] or evade [it], you shall definitely be punished
for it because God is well aware of what you do. Qur’an Surah al-Nisa (4:135)
