Facts About Islam

[Sajdah]

The Official Collection and Organization of the Sunnah:

As mentioned in the previous section, thousands of hadith, documents and agreements were written by the companions during the life of Prophet Mohammad (pbuh). These documents and books of hadith remained with the companions who wrote them after the death of Prophet Mohammad (pbuh). These books were scattered amongst the companions and were not collected in large collections. In addition to that, many hadith were memorized by the companions, and were transmitted to their students during halaqa (classes) of studying Islam orally.

During this time, the Muslims did not see a great need to collect the hadith into organized books. After all, the companions were available, and they used to memorize the hadith and teach it to their students who used to memorize it as well. And since writing was not easy at the time, after all every book would have to be written by hand, most people depended on memorization in their teaching and not writing. It is true till this day: a student who memorizes the hadith perfectly can benefit from it much more than one who hears the hadith once and writes it in his notes never to remember it again.

The hadith continued to be memorized by the hearts, and much of it also written in the books of individual companions. It was also being taught to the next generation of Muslims, the followers of the companions, and to the vast numbers of people who were entering Islam every year.

The first collection of hadith officially sanctioned by a leader of the Muslims, that we know of, was done by the Ameer of Misr (Misr is also known by its name Egypt). His name was Abdul Aziz ibn Marwan, and he was the Ameer of Misr around the year of 80 after the hijra. He wrote to Katheer ibn Morra Al-Hadrami telling him to send him all the hadith he can collect, except the hadith narrated by Abu Hurayra, since he already had it collected. Katheer had met with over 70 of the companions who had fought in the battle of badr, so he had a wealth of hadith from them.

Of course, from this historical record we can also deduce that the Ameer had already begun to collect the hadith before that, since he already had the hadith narrated by Abu Hurayra. Therefore, the action pointed to by this historical record is in fact that the Ameer wanted to build up and increase his existing collection of hadith.

Another major effort to collect the hadith was made during the rule of the fifth guided khalifah, Omar ibn Abdul Aziz, around the year 100 after the hijra. This was a widespread and concerted effort that was started by the Khalifah, top leader of the Muslims. This effort to collect the hadith was special because it had the following qualities:

1. All governors of the Muslim nation were asked to send the hadith that they have in their provinces to the Khalifah. ​
2. The scholars of Islam were gathered in order to help verify and write the Sunnah, and help to spread it across the Muslim world. ​
3. The extraordinary effort put into ensuring the accuracy of all that was written. This was done by gathering the best scholars who memorized the Sunnah in order to verify everything that is written. ​
4. After the Sunnah was collected and written, copies of it were made and sent to all Muslim lands and nations. ​

After this action by Omar ibn Abdul Aziz, Muslim scholars continued to spend a lot of efforts to continue gathering, verifying, classifying and writing books about the Sunnah. They developed sciences on how to verify the hadith, and how to classify it and so on.
Therefore, from what we have mentioned above, it is clear to anyone who studied Islam and the history of Islam that the Sunnah was preserved by both memorization and by writing since the time of Prophet Mohammad. However, some of the anti-Islamic elements try to shake Muslims belief in the Sunnah by saying that the Sunnah was not written until 200 or even 300 years after the death of Prophet Mohammad! It is obvious to everyone who has spent some time to study the issue that these claims are blatant lies!

Muslims should not be surprised that these people who have no religion, or those who have distorted their own religion, would have no problem in lying. Muslims should fear Allah (swt) and not take any news or information from non-Muslims, when this information is about our own religion of Islam or about a group of Muslims. We all know how hard the enemies of Islam work in the media and in their books in order to tarnish the images of certain groups of Muslims, or Islam in general, and we should not believe anything they say without clear and incontrovertible evidence.

To be continued...​

 

[Sajdah]

Methods for Transmitting the Sunnah:

Now that we have some historical background about the Sunnah, we should devote some time to talk about how the Sunnah was transmitted to us today. In fact, the method of transmitting the Sunnah is a truly ingenious and unique method invented and used only by the Islamic Ummah. No other civilization was able to come up with similar methods to accurately transmit their claimed holy texts.

Muslims put a huge amount of effort in order to protect and preserve the Sunnah, and to keep it clean from any inaccuracies or fabrications. This effort was made by thousands of Hadith scholars, who spent their lives in the service of the Sunnah. Their efforts in combating fabrications and preserving the Sunnah are discussed later on.
In order to ensure the accuracy of every sentence in the Sunnah, the Hadith scholars devised a system where every hadith contains two parts. A sanad (chain or narrators) and a matn (the actual words said by the Prophet). The sanad is the chain of narrators of the hadith. When the hadith scholars came across a hadith, they required the person saying the hadith to say who he learned this hadith from, and who that person learned it from, and so on, up to the companion who heard it directly from the Prophet.
By requiring this sanad with every single hadith, the scholars were able to check this chain of narrators and decide on whether this hadith is authentic or not. They developed books, still available today, that describe all these narrators, their dates of birth, where they lived, their level of memorization, their character and so on. The hadith scholars, before declaring a hadith to be sahih or accurate, intensively check the sanad of the hadith.
This includes historical checks to ensure that each 2 narrators lived at the same time and in the same place. It also includes checking for the character and level of memorization of that person. This science was called ilm al-rijal or aljarh wal ta'deel, which means science of men. The scholars collected information about each narrator from people who know him or people who did some business with him etc. They collected this information in order to allow them to judge the reliability of each narrator.
For example, if a narrator is known to have lied once in his life, during a business transaction, marriage, to his friends etc. he is rejected and the hadith narrated by him is considered weak or fabricated. If a narrator is known to occasionally make mistakes, this is taken into account. If he missed some prayers, or was known to have deviant beliefs etc. all this was taken into account.
All these books are still available today. We also still have the books where the scholars ranked each narrator depending on their reliability. All this information was then used to rank the hadith as being: sahih, hasan, da'eef or mawdoo'. In order for a hadith to be deemed sahih, the chain of narrators must be continuous with no gaps, every narrator must have excellent character and excellent memorization, and the matn is checked to make sure it doesn't contradict the Qur'an or other known hadith and so on.

The sciences of hadith are some of the most complicated in Islam, and it honestly cannot be fully explained here. However, we hope that we were able to give an overview of how the hadith was transmitted in order to give readers strong confidence about the scholars who performed this task. If someone is interested to learn more, there are hundereds of books about aljarh wal ta'deel and mostalah al hadeeth and so on. For others, you should have some confidence and trust in the work done by the scholars and trust their word when they say a hadith is sahih or daee'f etc.

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Classification of Hadith:
It may be useful here to mention briefly some of the classes of hadith. The hadith can be classified in two ways:
1) Classification based on number of narrators in each generation:

• Motawatir. These are hadith where a large number of people narrated the same hadith in each generation of the chain of narrators. ​
• Ahaad. These are hadith that are narrated by only a few people in each generation. ​

We know that the motawatir hadith are indeed the sayings of Prophet Mohammad (pbuh). This is because of the large number of people who heard the prophet say the hadith, and then it was transmitted through many different chains of narrators and it ended up to be still exactly the same hadith.
The Ahaad hadith must be studied in detail, as mentioned above, in order to prove them and they are classified as follows:
2) Classification based on studying the narrators:

• Sahih and hasan. These are hadith which were judged to be truly the words of Prophet Mohammad (pbuh) by the scholars who specialize in Hadith. Sahih are a higher class than hasan. ​
• Da'eef. These are weak hadith, which are not proven to be from the Prophet. ​
• Mawdoo'. These are hadith known to be fabricated. ​

Scholars of hadith, such as Bukhari and Muslim, collected sahih hadith only and put them in their books of: Sahih Bukhari and Sahih Muslim. However, they did not attempt nor claim to have collected all sahih hadith. There are many other books of hadith such as Musnad Ahmad, Mowatta' Malik and so on which contain many sahih hadith as well.
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[Sajdah]

The Efforts of the Scholars to Preserve the Sunnah:

For many reasons, some people invariably tried to lie about the Prophet and make up hadith and say they heard it from the Prophet. These people had various motivations, but their final destination was clearly mentioned to us by the Prophet, that they should be ready to take their seat in the hell fire.

One of the biggest sources of liars about the Prophet were the deviant groups, who tried to re-enforce their deviant ideas by producing fake hadith. Some scholars have reported that the first deviant group to start producing fake hadith was the Shia, who had no evidence from the Qur'an or Sunnah and so they tried to fake hadith. In any case, we will try to mention some of the efforts of how the scholars tried to combat these deviant groups and their fake hadith:

1. Requiring a full isnad (chain of narrators) for each hadith before accepting it. As we all know every hadith is composed of two parts: sanad and matn. The sanad means the chain of narrators, which starts with the person who heard the hadith from the Prophet, then the person who heard from him and so on. The matn is the actual wording that the Prophet said. Before adding a hadith to their collection, the scholars required that they hear the entire chain of narrators for it up to the person saying the hadith.

2. After hearing the sanad, the scholars used historical evidence to expose liars who had just invented the hadith. This is because the scholars had books detailing narrators of hadith, which were of course mostly scholars and their students. They knew during what years they lived, and in what cities they lived and so on. Therefore, they can expose inaccuracies in the sanad which prove that the person is lying.

3. The books about the narrators also included information about each narrator such as: how religious he was, if he attended prayers, if his beliefs were correct, if he belonged to any deviant groups, if he was ever known to lie etc. Therefore, after checking the historical accuracy of the sanad (to ensure that every narrator met with the previous one in the chain and so on), the scholars also checked to ensure the character of each narrator.

4. The scholars developed the science of "Al-Jarh wal Ta'deel", also known as "Ilm Ar-Rijal" (the knowledge of men). This basically included the books mentioned earlier which contain a listing of narrators, and information about them. This science allowed scholars to classify narrators into classes based on the strength of their memorization and their Islamic character. Therefore, hadith would be taken only from people with good character who have good memorization. If someone has good memorization but sometimes makes mistakes in memorization, the hadith may be taken but is put into a lower class.
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5. Classifying hadith into classes. This includes "motawatir" hadith (narrated by a large number of people in every generation of the chain of narrators), then sahih, hasan, da'eef and finally mawdoo' (fabricated). They depended on the following factors in this classification:

• Having a continuous sanad (chain of narrators) with no gaps. ​
• The character of the narrators ​
• The quality of the memorization of the narrators ​
• The matn (wording) of the hadith does not contradict the Qur'an or other sahih hadith. ​
• The hadith does not have any subtle reasons in the sanad that makes it weak (called 'illa in Arabic). ​
• Having other hadith with the same meaning to back the hadith up. ​

6. Exposing liars and fabricators by letting all Muslims know that they are liars and warning people not to listen to any hadith from them or take their word for anything.

7. Writing books that include "mawdoo' hadith", or fabricated hadith, and proving why they are fabricated. These books are written to warn Muslims from taking such hadith as true.

8. Checking for signs of fabrication in the wording of the hadith. This can include the style of the wording, as the Prophet was known to be extremely eloquent in his wording. It also includes checking that the wording does not contradict the basics of Islam, and that it doesn't contradict things known for sure by the human mind. It also includes checking for historical accuracy if the hadith is reporting an action during a certain time and so on.

Conclusion:

In conclusion, after the very quick and brief discussion in this article, we hope that it will be clear to all Muslims that the Sunnah was memorized and written during the time of the Prophet Mohammad, and that it was officially collected very early in Islam. We also hope that Muslims now have a better idea about some of the efforts of the scholars of Islam in ensuring the accuracy of the hadith that they have reported in their books.

May Allah (swt) guide us all to the right path.

Source​

 

[Sajdah]

Part Four: General Facts about Islam
A Close Look at Jihad​

It is true that there is a very minute group of Muslims who are misrepresenting Islam by calling for and/or applying Jihad incorrectly. Many others either ignorantly or with an agenda blame Islam for their actions. In reality, Jihad is a very noble concept which all societies have their own concept of regardless of their religious affiliation or lack thereof. ​

The Truth About Jihad​

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Jihad definedLinguistic definition: exerting one's efforts in order to fulfill a certain goal. ​

Islamic definition: A Muslim exerting his/her efforts and abilities seeking the pleasure of Almighty God. ​

When mentioned in Islam, Jihad may offer a variety of meanings. For example, we are making Jihad right now to express the true meaning of Jihad in Islam and to refute the misconceptions spread by those who have an agenda against Islam. Jihad can mean several things like raising children, increasing one's worship and sincerity to God, realizing one's character defects and working to fix them, making better relations with those who you have been at odds with, stopping from committing a sin which you are attracted to commit, doing a good job at your work place, presenting Islam correctly by getting involved in the Media, defending your country and people from attack, fighting occupiers of your land, stopping oppression and bringing about justice.​

I think if we look objectively, we will see that Jihad is a good thing and that all societies have their own concepts of Jihad. It is the media who blows out of proportion the actions of some misguided Muslims who are focusing on military Jihad incorrectly without backing by qualified Islamic Jurists. On the other hand, some oppressed Muslims who are doing whatever they can to reject oppression and/or occupation are being portrayed unjustly by the media as barbaric terrorists. This is because those who own the media support those oppressors who are oppressing the Muslims. ​

Out of the 1.4 billion Muslims less than 0.1% of Muslims are currently participating in Jihad in the military sense whether rightly or criminally and even a smaller percentage believe (in ignorance) that Muslims should kill non-Muslims or kill innocent people. Yet all 1.4 billion Muslims believe that praying five times a day, giving alms to the needy, fasting, not consuming alcohol or drugs, being good to your neighbor, being fair and just, telling the truth, being good to your parents, etc... are all obligations in Islam and more than 50% of the 1.4 billion Muslims practice most of these core aspects of Islam daily.​

I think it is clear that Islam is not about killing innocents, non-Muslims, or violence in general. Every time God mentions fighting in the Qur'an it is in retaliation or defense. Yes Jihad is a major part of Islam and even considered by some the sixth pillar, but the word Jihad can mean a variety of things -all revolving around the meaning of struggling on our part for good to overcome evil- the last step of which is physical fighting in a military fashion which must be called for by either the leader of the Muslim land or by a large body of well-known scholars after thorough deliberation. ​

To be coninued......​

 

[Sajdah]

Who can declare war in Islam any why?

Declaring Military Jihad

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"Let there be no compulsion in religion (Qur'an 2:256)".

Under Islamic Law mankind is free to embrace whichever faith they see correct and they will be judged about their decision as well. Even in an Islamic state, people who believe in religions other than Islam live under the authority of the great state of Islam based upon a covenant of protection given to them upon which their life, property, and freedom of religion are protected. Part of this agreement is that they will pay the Islamic government a non-Muslim tax (jizya). The government also receives the Muslims' tax (Zakah) which is based on religious principles found in Islam and can't be applied to non-Muslims who don't believe in it.

Islam provides clear guidelines for the ethics the Islamic government is expected to operate on within the society and abroad. Regardless of what anyone says, the essence of Islam is compassion and mercy. God has stated at the beginning of each chapter of the Qur'an: "In the name of God Almighty, the Source of Mercy, Especially Merciful". In a verse describing the purpose of designating the Prophet Muhammad as the final Messenger to mankind:

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"And We have only sent you (O Muhammad) as a mercy to mankind" (Qur’an 21:107).

Consequentially, any ruler or Caliph in Islam should be characterized by mercy because he is inheriting the place of leadership that the Prophet Muhammad (pbuh) held. The ruler who is characterized by qualities of mercy is capable of showing compassion and doing his utmost to achieve justice within the society.

Islam doesn't teach disrespect or hatred. Rather, we are taught to hope for the guidance of all and for their being the people of Paradise. We are taught to live in mutual respect and to be just and kind to our peaceful non-Muslim neighbors. God Almighty says-

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"God encourages you to deal kindly and justly with those disbelievers who don't fight against you because of your faith nor drive you out of your homes. God loves those who are just." (Qur'an 60:8)

In order to properly understand the concept of Jihad in Islam the above mentioned general Islamic principles should be taken into account. The philosophy of military Jihad in Islam is based upon human motivation of defending the lives and property of Muslims as well as liberating the oppressed and tyrannized people from mistreatment at the hands of oppressive people. The application of Jihad throughout history proves that Muslims didn’t seek worldly gains but aimed at liberating people from oppression and bringing them justice (this is a means of compassion and mercy).

The fighting part of Jihad is the final solution that can be utilized. Preemptive military force against even an oppressive non-Muslim state is impermissible if religious dialogue and freedom of religion is equally offered to every one in that land.

Also physical Jihad has certain parameters: It is forbidden to kill women, children, religious priests, and the elderly who neither fight nor take part in attacking or oppressing Muslims. This is clear through various authentic Hadiths.

In Islam, the decision of waging military Jihad against tyranny, oppression, and occupation is the right of none but the leader (president, king, etc...) of a Muslim state who consults with the scholars of Islamic Jurisprudence. Today when the Muslim lands lack any real leadership it is the responsibility of the well-known scholars grounded in the 4 legal schools of thought.
Justice, thorough knowledge of the Islamic Law and the current political situation, and piety are essential requirements of those who would theoretically have the right to give the green light to call for military Jihad. The topic of Jihad is considered to be one of the most controversial topics in Islam and the enemies of Islam seek to take it out of context in order to deface Islam as corrupt and barbaric. In truth, the military Jihad as known by Islamic Jurists is in compliance with modern international law. Once the true reality of Jihad is carefully studied within the Islamic law, one will realize it is not as they present- may God guide them!

To be continued....

 

[Sajdah]

War and fighting in Islam
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The Qur’an makes it clear that it is permissible for people to fight back against those who attack them. God says:

“Fight those who fight you for the sake of God, but do not transgress limits; for God does not like transgressors.”
(Qur’an 2:190)

God says:


“And why should you not fight in the cause of God and for those who are ill-treated (oppressed) among our men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose leaders are oppressors. Send us someone who will protect us; and please send us someone who will help’.” (Qur’an 4:75)

The Qur'an also makes it clear that when the other party refrains from aggression, then it is not permissible to attack them. God says:

“But if they cease, God is All-Forgiving, All-Merciful. Fight them until there is no more injustice or oppression and justice and faith in God prevail. But if they cease, let there be no hostility except to the oppressive” (Qur’an 2:192-3)


It is permissible to fight against oppression and persecution. This does not only apply to Islam and Muslims, because everyone has the right to worship God. God says:

“Permission is given (to fight) to those whom war has been waged against them, because they were wronged – and verily God is Most Powerful for their aid – (They are) those who have been expelled from their lands and their homes unjustly – (for no cause) except that they say, ‘Our Lord is God’. If God did not check one set of people by means of another, many monasteries, churches, synagogues, and mosques, in which the name of God is praised would have been destroyed?” (Qur’an 22:39-40)


This clearly means that Muslims must fight to protect and defend people of other faiths, if they are in areas where the Muslims have effective power. All people must be free to worship God according to their own beliefs. They must be free to make their own choices. God says:

“Let there be no compulsion in religion.” (Qur’an 2:256)


This brings us to the concept of "Jihad". There is no such thing as “holy war” in Islam. This is a mistranslation of the word. Holy war is carried out to forcibly subject others to one’s religious beliefs and to kill others simply because they don't carry your belief. As we have seen, this is expressly forbidden in Islam. The word jihad literally means to struggle and applies to any major effort against evil, not just to warfare. Jihad may be against one’s own desires or evil inclinations or Jihadun-nafs as is common in Islamic books which means the struggle against the self.

Fighting in war can be jihad, but under what conditions? Muslims fight in defense, but so do others. What makes such fighting a jihad? The answer is that fighting only becomes jihad if it is for the pleasure of God alone and according to the Law of Almighty God. Even fighting against people who attacked first will not be jihad if the Muslims strike back in revenge. Jihad has a self-restraint that has never been seen in any other form of warfare.

In the life of the Prophet Muhammad (pbuh), we have a practical example of how Islamic warfare is to be carried out. When Prophet Muhammad (peace be upon him) began calling the people of Mecca to Islam, he was met with stiff resistance. He was severely persecuted along with his followers. Some of them were tortured on account of their faith and even killed. The situation grew progressively worse until the Muslims were forced to flee. They emigrated to Madinah, a city to the north whose inhabitants had accepted Islam. In Madinah, the first Islamic community was established, and from there Prophet Muhammad (pbuh) continued his mission of calling the people to Islam.

The Pagans of Makkah still wanted to stop Muhammad (pbuh) and put an end to Islam. On many occasions they attacked Madinah and the Muslims had to fight back. During these battles we can see how fighting in Islam was conducted.

The Prophet Muhammad (peace be upon him) forbade the killing of non-combatants. Ibn `Umar, a Companion of Prophet Muhammad (peace be upon him), said:

“I saw the body of a slain woman during one of the battles of the Prophet (peace be upon him), so he forbade the killing of women and children.” (Bukhari and Muslim)


Rabâh b. Rabî` was another companion of the Prophet Muhammad (pbuh). He gave the following account of an incident that occurred during one of the battles: “We were with God’s Messenger (pbuh) during a battle and we saw people gathered together. He dispatched a man to find out why they were gathered. The man returned and said: ‘They are gathered around a slain woman." So God’s Messenger (pbuh) said:

"She should not have been attacked!" Khâlid b. al-Walîd was leading the forces, so he dispatched a man to him saying: ‘Tell Khâlid not to kill women or laborers’.” (Dawood)


God’s Messenger (pbuh) used to say the following words to his troops before sending them to war:

“Go forward in the name of God. Do not kill an elderly person, a child, or a woman and do not be unjust.” (al-muwatta)


From all this, it is easy to see Islam’s position on terrorism. Terrorism is a form of warfare whereby innocent people are specifically targeted to instill fear in a population. Therefore, Islam’s view on terrorism comes from the Islamic position on warfare. It is clear from what preceded that even during war, when the Muslims are fighting an aggressive enemy; they are never allowed to target civilians. This is strictly prohibited by Islamic Law. The killing of innocents is murder, even during times of war. The one who intentionally kills these innocent people is a murderer who deserves the punishment for murder. Terrorism is categorically prohibited in Islam.

Throughout Islamic history, the Muslim’s treatment of others in times of war was exemplary. Abû Bakr, a Companion of Prophet Muhammad (pbuh) and the first Caliph that came after him, sent an army to Syria to fight the aggressive Roman legions and went out to give them words of encouragement. He said: “You are going to find a group of people who have devoted themselves to the worship of God (i.e. monks and preists), so leave them to what they are doing.”

When `Umar, a companion of the Prophet Muhammad (pbuh) and the second Caliph, drove the Roman legions out of Jerusalem, the Muslims were welcomed as liberators. Even though the Muslims had conquered the land, they were not allowed to look upon the inhabitants of the land as their enemies. Their enemies were only the Romans who had aggressed against them. When `Umar entered Jerusalem as a conqueror, he came humbly and instead of dictating harsh terms to the people, brought a treaty that guaranteed the people of Jerusalem, who were predominantly Christian, their safety and freedom from all persecution. The following is from the treaty that he drafted for them:

“This is what `Umar, the Commander of the Faithful, grants to the people in peace. He grants them the safety of their persons, their churches, and their crosses… their churches will not be shut down nor destroyed. Nothing will be taken from them or from their crosses. They will not be compelled to abandon their faith nor shall any one of them be abused.”

Jihad can never be fought for worldly gain, for conquest, or even for revenge.

Muslims must only fight to protect the lives, property, and freedoms of people, especially their freedom to worship God when that freedom is forcibly attacked. They are never allowed to attack innocent people, even when they are themselves attacked by the countrymen of those innocents. Any people that go against this established principle of Islamic Law and murder civilians are fighting against Islam and everything that it stands for. It is ludicrous for them to call this fighting a jihad, a word that means striving in the cause of Islam. They are in fact murderers in the light of Islamic Law and should be treated as such.

To be continued....​

 

[Sajdah]

When Military Jihad becomes prohibited
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The scholars of Islamic law throughout history have agreed upon five main objectives of Islamic law. They are the preservation of:

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1. Human Life
2. The Religion
3. The Mind
4. The Wealth
5. The Family and Honor

Ethically speaking this verse explains Islam's view of the sanctity of life.

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…Whoever kills someone whether justly or in corruption, it is as though he had slain all of mankind. And if someone saves someone, it is as if he had saved all of mankind..." (Qur'an 5:32)

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…Don't kill yourselves…"(Qur'an 4:29)

Legally speaking the base principle in Islam is in the verse? ​

"…And don't kill people except with right because God has forbidden it"(Qur'an 6:151)

The Prophet (pbuh) taught us that the meaning of "except with right" from the abovementioned is as follows:

1. As a punishment for one who has murdered someone
2. Punishment for a proven case of adultery for one who is or has been married. (The punishment for an unmarried is lashes on the back)
3. Punishment for rape
4. In defense of oneself, family, or property
5. In war which has been waged by the Islamic Government

The following are the circumstances in which killing is not allowed even during a legally declared military Jihad:

Fighting the people of the Book and Non Muslims who sought security. ​

It is forbidden to fight non-Muslims living under the protection of a Muslim government unless he clearly breaches the covenant of the protection. And as long as he sought security and protection under the Islamic law, his blood and property are protected. God said:

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"And if any one of the polytheists seeks your protection, grant him protection so that he may hear the words of God (i.e., the Qur'an). Then deliver him to his place of safety. That is because they are a people who do not know"(Qur'an 10: 6).

Today we have a system of Passports and Visas. In Islamic Law these represent legal pacts between different nations of peaceful passing. Therefore if any Muslim country issues a visa to a non-Muslim then no Muslim can touch a hair on their head (enemy or not). The same ruling goes if a Muslim visits a non-Muslim country (enemy or not) then he has no right to attack them. This ruling also extends to Muslim who is a citizen of a non-Muslim country which is hostile to Islam and the Muslims because by being a citizen he is in a legal agreement with that country which requires allegiance to the laws of that land. The Prophet said:

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"Anyone who kills a non-Muslim under legal agreement with the Muslims will not smell the fragrance of Paradise."(Bukhari)

Who is prohibited to be killed in the battlefield?

Such as the elderly, woman, children, mentally challenged, monk or priest, or the sick that are not involved nor participated in the battle via supporting the enemy troops physically. Peasants or ambassadors are not allowed to be killed as well as per the Prophet's orders.

To be continued....​

 

[Sajdah]

Misunderstood Jihad
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Like Christianity, Islam permits fighting in self-defense, in defense of religion, or on the part of those who have been expelled forcibly from their homes. It lays down strict rules of combat that include prohibitions against harming civilians and against destroying crops, trees and livestock. As Muslims see it, injustice would be triumphant in the world if good people were not prepared to risk their lives in a righteous cause.
One reads in the Qur'an:

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"Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors."
(Qur'an 2:190)

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"And fight them until persecution is no more, and religion is for God. But if they desist, then let there be no hostility except against oppressors."(Qur'an 2:193)

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"If they seek peace, then you seek peace. And trust in God for He is the One that hears and knows all things."(Qur'an 8:61)

War is therefore the last resort, and is subject to the rigorous conditions laid down by the sacred law. The often misunderstood and overused term jihad literally means "struggle" and not "holy war" (a term not found anywhere in the Qur'an). Jihad, as an Islamic concept, can be on a personal level--inner struggle against evil within oneself; struggle for decency and goodness on the social level; and struggle on the battlefield, if and when necessary.

No doubt war is a social necessity which nations practice in order to solve their social problems which defy peaceful solution. Human communities have plunged into fights not only for the mere accomplishment of material aims but for the achievement of moral needs as well. Some historians explain that in the absence of war, progress and civilization would have been hindered in some nations.Hegel, a pioneer of the study of historical development, for instance, says that change can take place only when there are opposing forces which struggle against one another so that a new product, stronger than the rest, issues from the clash. This view was later adopted by Marx and Engels, and the favor of the Qur'an in this regard springs from the fact that it offered this view fourteen centuries ago:

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"Had God not checked one set of people by means of another, the earth would indeed have been full of mischief; but God is full of bounty to all the worlds."(Qur'an 2:251)

But Islam recognized war as a means to solve some social problems at a time when tyranny was the sole obstacle in the face of the call for justice. After having attained a certain level of scientific and cultural progress, western countries still tend at present to solve their problems by way of war. Hence, on the human level, Islam intended to bring about general development, both on the religious and social scene. This refutes the view of hostile people who claim that Islam is a "military religion" and that "it spread only with the might of sword" -- meaning to distort the reality of Islam. In the "Encyclopedia of Islam," McDonald says, "Spreading the teachings of Islam with the might of the sword, is the religious duty of every Muslim." In the following I will try to refute such a false accusation.

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The View of Judaism and Christianity of War

A look at the ancient religions shows that Judaism imposes war on its adherents to protect their existence and to spread their rule and conquests in the earth based on public massacres and the extermination of the people in the conquered countries. In the fifth Book of the Psalms, one reads: "When the Lord lets you into a land to rule it, after having destroyed nations before, see that you fight its people until you annihilate them all, and never make a covenant with them or feel pity for them."Jesus (pbuh) came leaning towards a prohibition of war and violence.

In the Gospel of Matthew, Christ says: "I tell you: Do not resist the wicked, and if one slaps you on your right cheek, turn to him the other."

Similarly, those in favor of absolute prohibition of war, rely on the words of Christ to Peter: "Return your sword to its sheath, for all those who grab the sword, shall by the sword be slain."

They are often confused by the contradictory verse when Jesus is reported to have said- “But now, he that hath a purse, let him take [it], and likewise [his] scrip: and he that hath no SWORD, let him sell his garment, and buy one. (Luke 22:36) ​

Some Christians sacrificed their lives in the cause of prohibiting war, rather say the prohibition of the military profession itself. Other Christians made tremendous efforts to reconcile Biblical teachings and the necessities of the State, and their efforts resulted in a differentiation between permissible war and prohibited war. A war is fair and just, according to them, when it is declared by the prince or ruler, provided his motive is truthful without greed or cruelty. In the fourth century, that is after having established a State under the leadership of Constantine the Roman Emperor, Christianity had to use force in order to uproot paganism from the Roman Empire.

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Islam's Call for Peace

In international law, there is a set of well-established rules concerning the obligations of nations toward each other in times of war and peace. The first of these is that a country should base its relations with other countries on terms of peace so that it may exchange benefit and cooperate with others in order to promote humanity to utmost perfection. Peaceful ties like these, they say, should not be broken except in extreme urgencies that necessitate war, provided that all peaceful steps have failed in terminating the cause of dispute.This is what Islam has always been working for, and the relations of Muslims with others are primarily based on peace and confidence. Islam refuses the killing of people merely because they embrace a different faith, nor does it allow Muslims to fight against those who disagree with them on religious questions. It urges its followers to treat such people kindly:

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"God encourages you, with regard to those who don't fight you because of your faith nor drive you out of your homes, to deal kindly and justly with them. God loves those who are just." (Qur’an 60:8).

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"In another place, God says: "If they withdraw from you and stop fighting you, while offering you (guarantees of) peace, then God does not allow any means for you (to war against them)."(Qur’an 4:90).

We also have:

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"If your enemy inclines towards peace, then you should (also) incline towards peace, and trust in God." (Qur'an 8:61)

Instructions like these pave the way for the establishment of peace, and go in harmony with the present tendency to set down principles that call for the abolishment of war. Islam, in fact, makes of peace a special greeting which Muslims exchange whenever they meet by saying, "Peace be unto you" (Assalamu 'Alaykum). The Muslim also utters this statement at the end of every prayer; he concludes his prayer by addressing those praying with him with the words: Peace be unto you with God's Mercy!

To be continued....​

 

[Sajdah]

Comparison between Islam and The International Law Concerning War​

Islam permits war but keeps it within the limits of mercy at which the twenty first century civilization has not yet been able to arrive, not even to come near to. Islam has set down certain rules, the most merciful and considerate to people, and required people to observe them.Such rules go in line with the principles of international law in many ways, but differ in that they are divine rules legalized through religion and executed by the Muslim leadership. The principle of international law lacks this authority that ensures putting them into practical effect. Scholars even say that considering international rules as laws is a kind of leniency. A law is a law only when it is supported by some force that ensures its performance, and there is no such force for international law. The Muslim rules, though they aim at justice and mercy, have the faith of Muslims as an authority to ensure their being carried out.

A. International law determines that the citizens who are not regular members of an army are not considered as fighters, and hence should not be inflicted with harm; only regular soldiers (or armed men engaged in a war) are considered as fighters.

The Islamic Law agrees on this point, for the Qur'an says:


"Fight in the cause of God those who fight you, but do not transgress limits. God doesn't love transgressors." (Qur’an 2:190).

It is an act of transgression when believers fight those who do not fight them, like their enemy's children and wives, as well as their sick, old and clergy. In the Raid of Mu'tah, the Prophet instructed his men, while about to set on, "Don't kill a woman, a weak infant, or a debilitated old person; nor burn palms, uproot trees, or pull down houses!

B. International law forbids killing the wounded, torturing the enemy, destroying them by treachery or deception, or using bombs, missiles or weapons which add to their torture. It also prohibits the poisoning of wells, rivers and foods; it recommends that the corpses of the dead be respected, and prohibits any severity or mayhem be inflicted on them, regardless of the nationality of dead people.

Islam applies the same principles, for when the Prophet appointed an army or troop leader he instructed him to be always God-fearing, and added: "Never transgress limits, or take your enemy by surprise or perfidy, or inflict atrocities or mutilation, or kill infants!"

Abu Bakr, the first Caliph in Islam, instructed his senior officer Osama, saying, "Don't betray, or transgress your limits, or take the enemy by surprise or perfidy, or inflict atrocities or mutilation upon them; nor kill young babies or old people or women; and never injure or burn palms or cut down a fruitful tree, or slay a sheep, a cow or a camel unless it is for your food!"

C. International law prescribes a number of principles regarding the proper treatment of captives. They should not be killed, injured, ill-treated or humiliated if they surrender or if they are deprived of their freedom.

Islam also urges on the polite treatment of captives in general, and God commends the righteous who treat such people hospitably, saying:


"And they feed, for the love of God, the indigent, the orphan, and the captive, (saying), 'We feed you for the sake of God alone; no reward do we desire from you, nor thanks." (Qur'an 76:8-9).

The Prophet was generous to his captives, but in return for his setting them free he asked them to teach Muslim infants writing.


The Poll Tax (Jizya)

The Jizya or poll tax is a personal tax levied on non-Muslims in a Muslim State, and as such it resembles the Zakat (Alms Tax) which is levied on Muslim citizens by the Muslim State. The poll tax is levied so that all the capable non-Muslim citizens of the State can contribute, each from his own money, to the general welfare of the State, and that in return for this, they can enjoy their rights as nationals of this State, including compensation from the Muslim state when they are in need.
Valor and mercy are not forgotten here, as the poll tax is not collected from the weak and poor. In his message to the people of Hijra, Khaled Ibn Al-Walid says, "When a person is too old to work or suffers a handicap, or when he falls into poverty, he is free from the dues of the pull tax; his sustenance is provided by the Muslim Exchequer." In his book "Al-Kharaj," Abu Yusuf says, "No Jizya is due on females or young infants."

When the dues of the poll tax are paid by these people, they have to be supported, protected, granted a freedom of faith, and treated on a footing of justice and equality with Muslims. They are under a contract of Dhimmah (security, protection, and custody) because the said rights are guaranteed by God and His messenger, and such was the custom the Muslim leaders followed in dealing with the people of the book. In his book "Futooh Al-Buldan" (Conquests of Countries), Al-Balathiri comments on this saying, "Khaled Ibn Al-Walid, on entering Damascus as a conqueror, offered a guarantee of security to its people and their properties and churches, and promised that the wall of the city would not be pulled down, and none of their houses be demolished. It was a guarantee of God, he said, and of the Caliph and all believers to keep them safe and secure on condition they paid the dues of the Jizya."

The poll tax is a small sum of money indeed when compared to the services the Muslim State offers to protect the ahl-dhimmah and support the army in charge to keep them safe from others' assaults. In his book "Al-Kharaj," Abu Yusuf gives the following reports: "After getting on peaceful terms with the people of Syria and collecting the dues of the Jizya and the Kharaj, news reached Abu 'Ubeida that the Byzantine had amassed their troops to attack him. The effect of this was great on Abu 'Ubeida and the Muslims. He sent messages to the rulers of cities with whose citizens he had made peace, asking them to return to their subjects the paid dues of the Jizya and Kharaj, with an instruction to tell these: 'We hereby return to you the money you have paid us, because of the news of the enemy troops amassed to attack us, but, if God grants us victory against the enemy, we will keep up to the promise and covenant between us.' When this was delivered to the people of the book and their money returned to them, they told the Muslims: May God bring you back to us and grant you victory over them!"

In his book, "The Spirit of Laws," on dealing with the taxes levied by the government, Montesqieu says, "Such levied taxes were one reason for the strange facility which the Muslims faced during conquests. People, then, preferred -- instead of being subjected to an endless series of fines which entered the rich imagination of greedy rulers -- to submit to the payment of a minimal tax which can be fulfilled and paid with ease."

To be coninued...

 

[Sajdah]

Testimony of Some Western Scholars on the Muslim Conquest

In his book "Civilization of the Arabs," Dr. Gustav LeBon says, "The reader will find, in my treatment of the Arabs' conquests and the reason of their victories, that force was never a factor in the spread of the Qur'anic teachings, and that the Arabs left those they had subdued free to exercise their religious beliefs. If it happened that some Christian peoples embraced Islam and adopted Arabic as their language, it was mainly due to the various kinds of justice on the part of the Arab victors, with the like of which the non-Muslims were not acquainted. It was also due to the tolerance and leniency of Islam, which was unknown to the other religions."

In another place of his book, Dr. LeBon adds, "The early Arab conquests might have blurred their common sense and made them commit the sorts of oppression which conquerors usually commit, and thus ill-treat the subdued and compel them to embrace the Faith they wanted to spread all over the globe. Had they done so, all nations, which were still not under their control, might have turned against them, and they might have suffered what had befallen the Crusaders in their conquest of Syria lately. However, the early Caliphs, who enjoyed a rare ingenuity which was unavailable to the propagandists of new faiths, realized that laws and religion cannot be imposed by force. Hence they were remarkably kind in the way they treated the peoples of Syria, Egypt, Spain and every other country they subdued, leaving them to practise their laws and regulations and beliefs and imposing only a small Jizya in return for their protection and keeping peace among them. In truth, nations have never known merciful and tolerant conquerors like the Arabs."

He further explains, "The mercy and tolerance of the conquerors were among the reasons for the spread of their conquests and for the nations' adoptions of their Faith and regulations and language, which became deeply rooted, resisted all sorts of attack and remained even after the disappearance of the Arabs' control on the world stage, though historians deny the fact. Egypt is the most evident proof of this. It adopted what the Arabs had brought over, and reserved it. Conquerors before the Arabs -- the Persians, Greeks and Byzantine -- could not overthrow the ancient Pharaoh civilization and impose what they had brought instead."​

Then in another place he adds, "A few impartial European scholars, who are well-versed in the history of the Arabs, do confirm this tolerance. Robertson, in his book "Biography of Charlequin," says that the Muslims alone were the ones who joined between Jihad and tolerance toward the followers of other faiths whom they had subdued, leaving to them the freedom to perform their religious rites."

In his book "History of the Crusades," Michel Michaud says, "Islam, besides calling for Jihad, reveals tolerance toward the followers of other religions. It released the patriarchs, priests and their servants from the obligations of taxes. It prohibited, in special, the killing of priests for their performance of worship, and Omar Ibn Al-Khattab did not inflict harm on the Christians when he entered Jerusalem as a conqueror. The Crusades, however, did slay Muslims and burn the Jews when they entered the city."

In his book, "Islam: Impressions and Studies," Count de Castri says, "After the Arabs yielded to, and believed in the Qur'an, and people received enlightenment through the True Religion, the Muslims appeared with a new show to the peoples of the earth, with conciliation and treatment on basis of free thinking and belief. The Qur'anic verses then succeeded one another, calling on kind treatment, after those verses in which warnings had been addressed to the heretic tribes... Such were the instructions of the Apostle after the Arabs had embraced Islam, and the Caliphs who succeeded Mohammed followed his example. This makes me say with Robertson that the people of Mohammed were the only ones who combined kindness to others and the pleasure of seeing their Faith spread. It was this affection that pushed the Arabs on the way of conquest. The Qur'an spread its wings behind its victorious troops that invaded Syria and moved on like a thunderbolt to North Africa, from the Red Sea to the Atlantic, without leaving a trace of tyranny on the way, except what is inescapable in every war, and never did they massacre a nation who rejected Islam...

"The spread of Islam and the submission to its authority seem to have another reason in the continents of Asia and North Africa. It was the despotism of Constantinople which exercised extreme tyranny, and the injustice of rulers was too much for people to bear...

"Islam was never imposed by sword or by force, but it got into the hearts of people out of longing and free will, due to the talents of stimulation and captivation of people's hearts, lodged in the Qur'an."

Many historians admit that the spread of Islam among the Christians of the Eastern Churches, was mainly due to a feeling of dissatisfaction that arose from the doctrinal sophistry which the Hellenistic spirit brought over to Christian theology. It was also due to the abundance of good that such Eastern Christians found in Islam, and due to its ability to rescue them from the disorder they were struggling in. In Caetani, for instance, one reads, "Known for its preference of simple and plain views, the East suffered, religiously, a great deal from the evil consequences of the Hellenistic culture which turned the refined teachings of Christ into an ideology rampant with complicated doctrines and doubts. This led to the rise of a feeling of despair, and even shook the very foundations of religious belief. When, at last, news suddenly came from the desert of the New Revelation, such Eastern Christianity, being torn by inner splits, was shattered... Its foundations were shaken, and, due to such doubts, the clergy of the church were taken by despair. Christianity was incapable, after this, of resisting the appeals of the New Faith which eliminated, with a mighty blow, all the trivial doubts and offered graceful, positive qualities in addition to its doubtless, simple and plain principles. It was then that the East left Christ and threw itself into the lap of the Prophet of Arabs."


Source​

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[Sajdah]

10 points of Jihad

Part One​

Introduction

In the linguistic sense, the Arabic word "jihad" means struggling or striving and applies to any effort exerted by anyone. In this sense a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his popularity with his constituents and so on. The term strive or struggle may be used for/by Muslims as well as non-Muslims; for example God says in the Qur'an:

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"We have enjoined on people kindness to parents; but if they strive (jahadaka) to make you ascribe false deities along with Me that of which you have no knowledge, then don't obey them... (Qur’an 29:8) also see (Qur’an 31:15).

In the above two verses of the Qur'an, it is non-Muslim parents who strive (jahada) to convert their Muslim child back to their religion.

In the West, jihad is generally translated as holy war- a usage the media has popularized unknown to Islamic texts. According to Islamic teachings, it is unholy to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words holy war into Arabic we get "harbun muqaddasatun" or for the holy war "al-harbu al-muqaddasatu". We challenge any researcher or scholar to find this word in the Qur'an, authentic Hadith collections, or in the first few centuries Islamic literature. Unfortunately, some Muslim writers and translators of the Qur'an, the Hadith and other Islamic literature translate the term jihad as holy war, due to the influence of Western propaganda. This could be a reflection of the Christian use of the term "Holy War" to refer to the Crusades of a thousand years ago. However, the Arabic words for "war" are "harb" or "qital", which are found in the Qur'an and Hadith.

For Muslims the term jihad is applied to all forms of striving and has developed some special meanings over time. The sources of this development are the Qur'an (the Word of God revealed to Prophet Muhammad) and the Hadith (teachings of Prophet Muhammad (pbuh) guided by God). The Qur'an and the Hadith use the word "jihad" in several different contexts which are given below:

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1. Recognizing the Creator and loving Him most

It is human nature to love what is seen with the eyes and felt with the senses more than the UNSEEN REALITY. The Creator of the Universe and the One God is the Unseen Reality which we tend to ignore and not recognize. The Qur'an addresses those who claim to be believers:

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"O you who believe! Don't choose your fathers or your brethren for supporters if they choose disbelief over belief; whoever of you takes them for supporters, such are wrong-doers. Say: if you're fathers, your children, your brethren, your spouses, your tribe, the wealth you have acquired, business for which you fear shrinkage, or houses you are pleased with are dearer to you than God and His Messenger and striving in His way: then wait till God brings His command to pass (Day of Judgment). God does not guide the rebellious." (Qur’an 9:23-24)

It is indeed a struggle to put God ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his family, peers and society.

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2. Resisting pressure of parents, peers, and society

Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures. It is not easy to resist such pressures and strive to maintain dedication and love of God over all else. A person who has turned to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family. We read in the Qur'an:

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"So obey not those who reject faith, but strive (jahidhum) against them with it (the Qur'an). This is a great endeavor. (Qur’an
25:52)

So does this verse mean to throw the Qur'an at someone or does it mean to read the Qur'an, learn the wisdom of God's message and use that knowledge in presenting the truth to those who disbelieve? You tell us.


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3. Staying on the straight path steadfastly

God says in the Qur'an:

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And strive for the sake of God with the best of your ability (jihadihi). He has chosen you and has not laid upon you any hardship ... (Qur’an,22:78)

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And whosoever strives, strives only for himself, for lo! God is altogether independent of the universe (not in need of anything). (Qur'an 29:6)

As for those who strive and struggle to live as true Muslims while their lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of God. God says in the Qur'an:

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"Lo! As for those whom the angels take (in death) while they were unjust to themselves, (the angels) will ask:How did you live your life? They will say: We were oppressed in the land. (The angels) will say: was not God's earth spacious that you could have migrated therein? ... (Qur’an 4:97)

God tests the believers in their faith and their steadfastness:

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"Or did you think that you would enter Paradise while you haven't showed God those of you who really (jahadoo) strive, or those (of you) who are perseverant." (Qur'an 3:142)

"And surely We shall test you with something of fear and hunger, and loss of wealth and lives and fruits; but give glad tidings to the steadfast." (Qur’an 2:155)

We find that the Prophet Muhammad(pbuh) and his clan were boycotted socially and economically for three years to force him to stop his message and compromise with the pagans but he resisted and saw a moral victory thereafter.

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4. Striving for righteous deeds

God declares in the Qur'an:

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"As for those who (jahadoo) strive in the cause of God, We will surely guide them to our righteous ways, and lo! God is with the pious. (Qur'an 29:69)

When we are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplifies.

Aisha(RA), wife of the Prophet(PBUH) asked,
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"O Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?" He replied, But, the best of Jihad is a perfect Hajj (pilgrimage to Makkah)."(Bukhari)

At another occasion a man asked the Prophet Muhammad(PBUH):

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"Should I join the Jihad? He asked, "Do you have parents?" The man said, Yes! The Prophet(PBUH) said, "Then strive (Jahid) by (serving) them! (Bukhari)

Yet another man asked the Messenger of God:

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"What kind of Jihad is better? He replied, A word of truth in front of an oppressive ruler! ."(Al-Nasa'i)

The Messenger of God, Muhammad(PBUH) said:

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"... the mujahid (one who carries out jihad) is he who strives against himself (his desires) for the sake of obeying God, and the muhajir (one who emigrates) is he who abandons evil deeds and sin." (Ibn Hibban)


To be continued......

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[Sajdah]

Part Two

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5. Having courage and steadfastness to convey the message of Islam


The Qur'an narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey the message of God to mankind. For examples see the Qur'an 26:1-190, 36:13-32. In the Qur'an, God specifically praises those who strive to convey His message:


"Who is better in speech than one who calls (other people) to God, works righteous, and declares that he is from the Muslims." (Qur’an 41:33)


Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Qur'an:


"The (true) believers are only those who believe in God and his messenger and afterward doubt not, but strive (Jahadoo) with their wealth and themselves for the cause of God. Such are the truthful. (Qur’an 49:15)


6. Defending Islam and the community


God declares in the Qur'an:


"Permission is given (to defend themselves) to those who are being fought because they are wronged. Indeed, God is Most Powerful to give them victory - (they are) those who have been evicted from their homes without right - (for no cause) except that they say, 'Our Lord is God'.... (Qur’an 22:39-40)

The Qur'an permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad(pbuh) or his representatives. For example, when the pagans of Quraish brought armies against Prophet Muhammad (pbuh), the Muslims fought to defend their faith and community. The Qur'an adds:


(Qatiloo) Fight in the cause of God against those who fight against you, but do not transgress limits. Indeed, God does not like the aggressors. ... And fight them until persecution and turmoil is no more and the religion is for God (Muslims can freely worship). But if they desist, then let there be no hostility except against agressors." (2:190,193)


7. Helping allied people who may not be Muslim.


In the late period of the Prophet Muhammad's(pbuh) life the tribe of Banu Khuza'ah became his ally. They were living near Makkah which was under the rule of the pagan Quraish, Prophet Muhammad's(pbuh) own tribe. The tribe of Banu Bakr, an ally of Quraish, with the help of some elements of Quraish, attacked Banu Khuza'ah and inflicted heavy damage. Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad(pbuh) to come to their help and punish Quraish. The Prophet Muhammad(pbuh) organized a campaign against Quraish of Makkah which resulted in the conquest of Makkah which occurred without any battle.


8. Removing treacherous people from power


God orders the Muslims in the Qur'an:


"If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! God doesn't like treacherous." (Qur’an 8:58)


Prophet Muhammad(pbuh) undertook a number of armed campaigns to remove treacherous people from power and their lodgings. He had entered into pacts with several tribes, however, some of them proved to be treacherous. Prophet Muhammad(pbuh) launched armed campaigns against these tribes, then defeated and exiled them from Madinah and its surroundings.


9. Defending through preemptive strikes


Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged with responsibility see dangers ahead of time and must provide leadership. The Messenger of God, Muhammad(pbuh), had the responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them. God ordered Muslims in the Qur'an:


"Fighting (qitaal) is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And God knows and you know not." (Qur’an 2:216)


10. Gaining freedom to inform, educate and convey the message of Islam in an open and free environment

God declares in the Qur'an:


"They ask you (Muhammad) concerning fighting in the Sacred Month. Say, 'Fighting (qitaal) therein is a grave (offense) but graver is it in the sight of God is to prevent access to the path of God, to deny Him, to prevent access to the Sacred Mosque, and drive out its inhabitants. Persecution and turmoil is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they..." (Qur’an 2:217)

And those who, when oppressed, fight back. 42:39

To gain this freedom, Prophet Muhammad(pbuh) said:

The life of the Prophet Muhammad(pbuh) was full of striving to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of God, he used armed struggle against his enemies whenever he found it inevitable.


11. Freeing people from tyranny.

God admonishes Muslims in the Qur'an:


"And why should you not fight (qatiloo) in the cause of God 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 leaders are oppressive; and raise for us from You, one who will protect; and raise for us from You, one who will help'. (Qur’an 4:75)

The mission of the Prophet Muhammad(pbuh) was to free people from tyranny and exploitation by oppressive systems. Once free, individuals in the society were then free to chose Islam or not. Prophet Muhammad's(pbuh) successors continued in his footsteps and went to help oppressed people. For example, after the repeated call by the oppressed people of Spain to the Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by the Muslims, the Christian population of reportedly said to the Muslims:

"We prefer your rule and justice much more than the state of oppression and tyranny under which we have been living.

The defeated rulers of Syria were Roman Christians and Iraq was ruled by Zoroastrian Persians.

What should Muslims do when they are victorious?

Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should provide truthful knowledge and free people from the bondage of paganism, prejudice, superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with divine morality, peace and education. The Qur'an declares:


"Lo! God commands you that you restore wealth to its owners, and if you judge between mankind that you judge justly. Lo! It is proper that God admonishes you. Lo! God is the All-Hearing, All-Seeing." (Qur’an 4:58)

"Oh you who believe, Be persistent in standing up for justice as witnesses to God, even if it is against yourselves, parents, or relatives. Whether against rich or poor, God is more worthy than all. So do not follow your desire, lest you be unjust. And if you distort the truth then God is definitely All-Aware of what you do. (Qur’an 4:135)


"O you who believe! Stand out firmly as God's witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is part of piety and fear Allah. And God is well acquainted with everything you do. (Qur’an 5:8 )


"And of those whom We have created there is a nation who guides with the Truth and establishes justice with it. (Qur’an,7:181 )


"Lo! God enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed. " (Qur’an 16:90 )


"Those who, if We give them power in the land, establish the prescribed prayers (salah) and pay the poor-due (zakah) and enjoin what is good and forbid evil. And with God rests the end (and decision) of (all) affairs." (Qur’an 22:41)


Source