Islam and non-muslims a new perspective

8/7/2019 Islam and non-muslims a new perspective

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Islam and Non-Muslims: A New Perspective

Readers are advised to first carefully go through the components of the article that appearin the contents section of the journal so that they can have a clear comprehension of its

overall arrangement.I. Introduction

The question of Islams relationship with other religions of the world carries asignificance that needs no elaboration. Shortened frontiers, enhanced communication andincreased interaction in this present era have only magnified the importance of this issue.Indeed, the past fourteen centuries of co-inhabitation with other religions has greatlyinfluenced world history and the shaping of global geographic boundaries.

The general opinion of Muslim scholars on this matter is based on the premise that Islamis the final truth and therefore only Islam has the right to rule in this world; non-Muslims

better be aware of this or else they will have to face animosity and hostility fromMuslims. Peaceful co-existence is something which generally finds mention in theMuslim view where they are in power and people of other religions live in subservienceto Muslims. Jeffrey Lang, professor of Mathematics at the Kansas University, whoconverted to Islam in the early eighties, vividly records this typical Muslim mindset inthe following words:

Im sure you know that its incumbent on Muslims living in the United States to workand struggle and, if necessary, to fight to establish an Islamic state here, said the dean ofthe Middle Eastern University, aware that tradition and scholarship were on his side.

My idea of what makes a state Islamic might be very different from yours, I answered.

Do you, for example, feel that your country is an Islamic state?

Of course its not perfect, he offered. But were free to practice our faith and most ofthe Sharah is enforced.

But what if were already free to practice our rituals here and to influence the laws andgovernment through democracy?

But democracy recognizes the will of the majority, while an Islamic state gives finalauthority to God as revealed in the Qurn and teachings of the Prophet!

Might not the two converge in a society where the majority are committed to the

viewpoint that God is the supreme authority and Muhammad is His Prophet? If themajority is not so committed, then what purpose is served by declaring an Islamic state ora state religion?

What youre advocating is secularism!1

A little deliberation shows that Muslim scholars base their view on what transpired inArabia fourteen hundred years ago when Muhammad (sws) the last of the Messengers of
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Allah led a long struggle against the exponents of Kufr (denial of the truth). Many versesof the Qurn and certain hadth which record and depict this struggle apparently askthe believers to be hostile to non-Muslims. There are directives like severing ties withnon-Muslims and cursing them in prayer. Some Qurnic verses and hadth even askthe believers to put to death non-Muslims. As Rev. Stephene puts it:

In the Qurn, the Mussulman is absolutely and positively commanded to make war uponall those who decline to acknowledge the Prophet until they submit, or, in the case ofJews and Christians, purchase exemption from the conformity by the payment of tribute.The mission of the Mussulman, as declared in the Qurn, is distinctly aggressive. Wemight say that Mahomet bequeathed to his disciples a roving commission to propagatehis faith by the employment of force where persuasion failed. O Prophet, fight for thereligion of God Stir up the faithful to war, such are commands which Mahometbelieved to be given to him by God. Fight against them who believe not in God, nor thelast day, attack the idolatrous in all the months, such are his own exhortations to hisdisciples.2

So the conclusion is simple. Muslims must follow what is written in their Holy book andwhat is ascribed to their Prophet (sws).

II. The Premise

In this regard, the basic premise3which needs to be understood is that most directives ofIslam that depict hostility and antagonism towards non-Muslims are directed towards aspecific category of non-Muslims, which may exist today but cannot be humanlypinpointed. In reality, this category of non-Muslims were punished by the Almighty inthe era of Muhammad (sws) and his Companions (rta) for reasons that shall be discussedlater. The hostility and antagonism which the Qurn depicts against these non-Muslimsare actually the various manifestations of the punishment meted out to them. In religiousparlance, such non-Muslims are called the Kuffr (singular: Kfir) or Disbelievers.

In other words, directives which apparently depict hostility and antagonism against non-Muslims are not related to the non-Muslims of times other than the times of the ProphetMuhammad (sws) and his Companions (rta) since the Kuffr among them cannot beascertained.

III. Arguments and Rationale

I will now attempt to substantiate the above mentioned premise. First, an attempt will bemade to identify the Disbelievers (Kuffr). Next the basis and source of their punishmentwill be delineated. This will be followed by details of the preaching mission of theRusul4 (plural of Rasl: Messengers) of God who became the agents of this punishmentso that the readers can view the whole act of retribution in its overall perspective. Finally,the major directives which relate to the Kuffr (Disbelievers) and which have beenerroneously extended to all non-Muslims shall be elaborated upon.

a. Identifying the Disbelievers (Kuffr)
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In the Qurn, the word Kfir is used as a term to denote a person who denies aMessenger of the Almighty even though he is convinced of the truth of his message5.

It is humanly impossible for a person to determine whether an individual or a group ofindividuals is deliberately denying a Messenger since no one can know what is in apersons heart; neither can any one be correctly aware of the excuses and hindrances aperson may have in this regard. It is only the Almighty who on the basis of His allembracing knowledge can inform us of such a denial, for it is He alone who knows whatis in the hearts. In times when He used to send His Messengers, He chose to impart thisinformation to them through Wah (revelation). However, after the termination of theinstitution of Wah, people who have deliberately denied a Messenger cannot bepinpointed. In other words, after the departure of Muhammad (sws), the last Messenger,no Muslim is in a position to ascertain who among his addressees is guilty of deliberatelydenying the message of Muhammad (sws). Therefore, now, only on the Day ofJudgement will it be known whether a particular person is a Kfir or not.

As a consequence, the Christians and Jews and followers of other religions who live after

the age of the Prophet (sws) cannot be called Kfirs; the right name for them is non-Muslims.

b. Punishing the Disbelievers (Kuffr)

According to the Qurn, denying a Messenger of God in spite of being convinced abouthis veracity is something which deserves severe punishment both in this world and in theHereafter since this is tantamount to deliberately denying the Almighty Himself. Theworldly punishment of the Disbelievers (Kuffr) was carried out by the Almighty in twoways: Either He directly destroyed them Himself through disasters and calamities or byHis Messengers and their Companions (rta) -- who in this exercise were no more thanagents of His retribution. In the second case, the Messengers and their Companions (rta)just replaced the weapons of destruction as the role of earthquakes, storms, cyclones andlightning was assumed by them.

Referring to the first form of punishment, the Qurn says:

): )

Each one of them We seized for their crime: of them, against some We sent a violenttornado with showers of stones; some were caught by a mighty blast; some We sunk inthe earth; and some We drowned in the waters. (29:40)

Referring to the second form of divine punishment, the Qurn asserts:

) : )

Fight them [ O Believers!] and God will punish them with your hands and humiliate themand help you to victory over them. (9:14)

) : )
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It is not you [O believers] who slew them; it was [ in fact] God [who slew] them. (8:17)

While explaining this verse, the celebrated Muslim authority, Shh Wal Ullh, writes:

.

The Prophet Muhammad (sws) and his Companions (rta) in the fulfillment of this missionbecame like angels who also strive for the implementation of Gods directives. Thedifference between angelic and human undertakings is that the former strive withoutbeing guided by any universal principle, while human beings fight for the sake of adefinite overall objective given to them by the Almighty. Thus Jihd becomes the greatestof all their deeds. That is why the act of killing is not attributed to them. It is attributed tothe Divine Being who issued the directive to kill. This is like ascribing the act of killingof a traitor to the ruler rather than the slayer, as the Qurn says: You slew them not, butGod slew them.6

In other words, what needs to be understood is that it was the Almighty who took mattersin His own hands and punished the Kuffr in this world in the time of His Messengers. Itis precisely for this reason that in this particular sphere, the Prophet Muhammad (sws) isnot a role model for Muslims. What mankind needs to learn from this whole exercise is tobe mindful of a reality that it tends to forget: reward and punishment in the Hereafter onthe basis of a persons deeds. This reward and punishment which is to take place in theHereafter is substantiated visually by the Almighty through the agency of His Messengersso that mankind may always remain heedful to this reality. The court of justice which willbe set up for every person on the Day of Judgement was set up for the nations ofMessengers in this world so that the latter could become a visual testimony to the former.The Qurn at numerous instances has used this argument to substantiate the reward andpunishment in the Hereafter. In Srah Hqqah, for example, it says:

( :- )

The Inevitable! What is the Inevitable? What do you know what the Inevitable is? It isthe Pounding One which the d and the Thamd denied. As for the Thamd, they weredestroyed by a calamity that exceeded all bounds and the d by a storm, fierce andviolent. He let loose this [storm] on them for seven nights and eight days to ravage them.

You would have seen them lying overthrown as though they were hollow trunks of palm-trees. So do you now see any of them? And the same crime was committed by Pharaohand those before him and by the overturned settlements also such that they disobeyed theMessenger of their Lord [sws]. So He gripped them with an intensifying grip. [Similarly,as a consequence of denying Noah (sws)] when [the storm blew over and] the flood rosehigh it was We who carried you upon the ark to make this [account of your ancestors] areminder for you and that retaining ears may retain it . (69:1-12)
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The justification of the retribution carried out by the Messengers on the Kuffr is thatthrough divine help, the basic truths7 become manifest in their personalities to the extentthat no one is left with any excuse to deny it. In the words of the Qurn, this is calledShahdah ala al-ns (bearing witness to the truth before other peoples). The Almightyhas referred to this aspect in the following words:

) : )

To you [O People of the Quraysh!] We have sent forth a Rasl as witness to the truthupon you just as we sent a Rasl to the Pharaoh. (73:15)

In other words, what authorizes a Messenger to punish the Kuffr is that it can beascertained in this very world that they are guilty of denying the basic truths in spite ofbeing convinced about them. Good and evil are elucidated with ultimate clarity andpeople who accept evil do so not because of any confusion but because of their ownstubbornness.

So it can be concluded that since a Messenger reveals the basic truths in their ultimateform and those who deny it do so because of their stubbornness and even confess theirsins, a Messenger has the perfect justification to punish his people after they have deniedhim.

c. The Preaching Mission of the Messengers

As mentioned earlier, a detailed analysis of the preaching mission of the Messengers shallnow be made so that the punishment meted out by the Almighty through them to theDisbelievers can be viewed by the reader in the overall perspective. This will be done intwo sections. The first covers the general features of this mission and the second onecovers the manifestation of these features in the era of Muhammad (sws).

1. General Features

i. The Objective of the Messengers

In the words of the Qurn, the basic objective of the Messengers of Allah is to decidethe fate of their respective peoples in this world in such a manner that if these peopledeny their Messengers, they are subdued in this very world:

( :- )

And the disbelievers said to their Messengers: We will drive you out of our land, or youreturn to our religion. But their Lord inspired [this message] to them [the Messengers]: Verily We will cause the wrong-doers to perish! And verily We will cause you toabide in the land, and succeed them. This is for those who feared the time when they shallstand before My tribunal and those who feared My warnings. (14:9-14)

It has been ordained that the Almighty and His Messengers will always prevail:
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( :- )

Indeed those who are opposing Allah and His Messenger are bound to be humiliated. TheAlmighty has ordained: I and My Messengers shall always prevail. Indeed Allah isMighty and Powerful. (58:20-1)

The Old Testament refers to this law in the following words:

If you ever forget the Lord your God and follow other gods and worship and bow downto them, I testify against you today that you will surely be destroyed. Like the nations theLord destroyed before you, so you will be destroyed for not obeying the Lord your God.(Deuteronomy, 8:19-20)

The New Testament mentions this law in the following words:

Now there were some present at that time who told Jesus about the Galileans whoseblood Pilate had mixed with their sacrifices. Jesus answered: Do you think that theseGalileans were worse sinners than all the other Galileans because they suffered this way?

I tell you, no! But unless you repent, you too will all perish. (Luke, 13:1-4)

ii. Phases of the Mission

A Rasls mission after passing through various phases culminates in achieving the abovementioned objective of deciding the fate of his nation in this very world. This mission canbe categorized in the following phases:8

a. The Propagation Phase

b. The Acquittal Phase

c. The Judgement PhaseIn the following paragraphs, we will take a look at some of the important features ofthese phases.

a. The Propagation Phase

With this phase begins the mission of the Messengers. During this phase, with the specialhelp and assistance of the Almighty, the Messengers remove misconceptions which maysurround the basic truths and vehemently say that if people do not accept these truths theyshall be doomed in this world and in the Hereafter. In this phase, the Messengers of Allah

never use force or retaliate against any oppression or persecution encountered. Theyspend all their time and energy in earnestly urging people to mend their ways.

b. The Acquittal Phase

At the end of the Propagation Phase which is signaled by he Almighty since only Heknows when enough time has been given to people to reflect and accept such truths aMessenger disassociates himself from his people by announcing his acquittal and


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migrating from them so that the Almighty can pronounce His judgement both upon thefollowers of the Messenger and his adversaries. It is now that his adversaries are calledKfirs, implying that they have rejected the basic truths in spite of being convinced aboutthem.

Two important things must be noted about the migration of a Messenger which takesplace in this acquittal phase.

Firstly, it signals the end of his nation. It means that all that could have been done to callthem to accept faith has been done. Before migration, as long as a Messenger remainsamong his people, they are protected from any punishment and given respite due to hispresence. So, when the pagan Arabs demanded from Muhammad (sws) to bring thepunishment he had been threatening them with, they were told:

) : )

But God was not going to send them a punishment whilst you are amongst them. (8:33)

Secondly, a Messenger is not authorized to make the decision of migration for himselfsince only the Almighty knows when a particular people has been given enough time toaccept the basic truths. A Messenger must keep to his task of warning his people, in spiteof bitter opposition, until he is informed by the Almighty that the time for warning themis over. The Prophet Jonah (sws) was reprimanded by the Almighty when he on his owndecided to migrate from his people:

) : )

And remember Dhul-Nn, when he departed in wrath thinking that We will not hold him

responsible! So he cried through the depths of darkness: There is no god but You. Gloryto You. I was indeed wrong! (21:87)

The Prophet Muhammad (sws) was told to exercise patience and not be like Jonah (sws)until the decree of Allah arrived:

) : )

So wait with patience for the Command of your Lord, and be not like the Companion ofthe Fish, -- when he cried out in agony. (68:48)

On the other hand, when Abraham (sws) argued with the Almighty that the nation of hisnephew, the Prophet Lot (sws), be given more respite, he was told that none among therighteous were left in it. While the Qurn (11:74) makes a passing reference to this, theBible gives the following details:

Then Abraham approached Him and said: Will You sweep away the righteous with thewicked? What if there are fifty righteous people in the city? Will you really sweep itaway and not spare that place for the sake of the fifty righteous people in it? Far be itfrom you to do such a thing to kill the righteous with the wicked, treating the righteousand the wicked alike. Far be it from you! Will not the Judge of all the earth do right? The


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Lord said: If I find fifty righteous people in the city of Sodom, I will spare the wholeplace for their sake. Then Abraham spoke up again: Now that I have been so bold as tospeak to the Lord, though I am nothing but dust and ashes, what if the number of therighteous is five less than fifty? Will you destroy the whole city because of five people?If I find forty-five there, He said: I will not destroy it. Once again he spoke to him:

What if only forty are found there? He said: For the sake of forty, I will not do it.Then he said: May the Lord not be angry, but let me speak. What if only thirty can befound there? He answered: I will not do it if I find thirty there. Abraham said: Nowthat I have been so bold as to speak to the Lord, what if only twenty can be found there?He said: For the sake of twenty, I will not destroy it. Then he said: May the Lord notbe angry, but let me speak just once more. What if only ten can be found there? Heanswered: For the sake of ten, I will not destroy it. (Genesis, 18:23-32)

c. The Judgement Phase

This phase is the culmination of a Messengers preaching mission. He decides the fate of

his nation in this phase. It is in reality the Almighty who undertakes this task as pointedout before.

It is evident from the Qurn that in the Judgement phase, the punishment of theDisbelievers9 normally takes two forms depending upon the situation that arises.

If a Messenger has very few companions and he has no place to migrate from his peopleand attain political power, then the Messenger and his companions are sifted out fromtheir nation by the Almighty and made to migrate to a safe place. Their nation is thendestroyed through various natural calamities like earthquakes, typhoons and cyclones.The Qurn says:

): )

Each one of them We seized for their crime: of them, against some We sent a violenttornado with showers of stones; some were caught by a mighty blast; some We sunk inthe earth; and some We drowned in the waters. (29:40)

The Ad, nation of Hd (sws), the Thamd nation of Slih (sws) as well as the nations ofNoah (sws), Lot (sws) and Shuayb (sws) were destroyed through such natural disasterswhen they denied their respective Messengers as is mentioned in the various srahs of theQurn.10 In the case of Moses (sws), the Israelites never denied him. The Pharaoh and

his followers however did. Therefore, they were destroyed.The Prophet Jonahs people accepted faith and were saved from punishment:

) : )

Why was there not a single township which professed faith so that its faith should haveprofited it, -- except the people of Jonah? When they believed, We removed from them
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the penalty of ignominy in the life of the present, and permitted them to enjoy their lifefor a while. (10:98)

In the second case, a Messenger is able to win a fair amount of companions and is alsoable to migrate to a place where he is able to acquire the reins of political power throughdivine help. In this case, a Messenger and his companions subdue their nation by force,and execute them if they do not accept faith. The nation of a Messenger is then givenfurther respite during which the Messenger starts to purge and cleanse the people whoaccept faith and organizes them for a final onslaught upon the forces of evil. He alsostrengthens his hold and authority in the land. Once his companions are ready for anarmed conflict, these addressees are given a final ultimatum and then attacked. The forcesof a Messenger are destined to triumph and humiliate his enemies. The punishment,which in the previous case descended from the heavens, in this case emanates from thesword of the believers. It was this situation which arose in the case of Muhammad (sws).His opponents were destroyed by the swords of the Muslim believers until at the conquestof Makkah, the remaining accepted faith. (Details follow in the next section).

Referring to this form of divine punishment, the Qurn asserts:

) : )

Fight them and God will punish them with your hands and humiliate them and help youto victory over them. (9:14)

) : )

It is not you [O believers] who slew them; it was [ in fact] God who slew them. (8:17)

In other words, as pointed out earlier, it is the Almighty Himself who punishes the

addressees of Messengers if they deny their respective Messengers; the Messengers andtheir companions are no more than a means to carry out this Divine plan.

The punishment and humiliation of nations towards whom Messengers were sentgenerally took place in two ways: Nations who subscribed to monotheism were spared ifthey accepted the supremacy of their respective Messenger, while nations who subscribedto polytheism were destroyed. The latter fate is in accordance with the fact thatpolytheism is something that the Almighty never forgives:

( : )

God never forgives those guilty of polytheism though He may forgive other sins to whom

He pleases. Those who commit polytheism devise a heinous sin. (4:48)) : )

God has absolutely forbidden Paradise to the person who is guilty of polytheism. Firewill be his abode. For the wrong-doers, there will be no help. (5:72)

For similar reasons, in the Judaic law, perpetrators of polytheism were to be punishedwith death in this world:


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If a man or woman living among you in one of the towns the Lord gives you is founddoing evil in the eyes of the Lord your God in violation of his covenant, and contrary tomy command has worshipped other gods, bowing down to them or to the sun or the moonor the stars of the sky, and this has been brought to your attention, then you mustinvestigate it thoroughly. If it is true and it has been proved that this detestable thing has

been done in Israel, take the man or woman who has done this evil deed to your city gateand stone that person to death. (Deuteronomy 17:2-5)

Consequently, the Israelites were told that they should put to death all the polytheistnations and not to spare them in any way:

When the Lord your God brings you into the land you are entering to possess and drivesout before you many nations the Hittites, Girgashites, Amorites, Canaanites, Perizzites,Hivites and Jebusites, seven nations larger and stronger than you and when the Lordyour God has delivered them over to you and you have defeated them, then you mustdestroy them totally. Make no treaty with them, and show them no mercy. Do not giveyour daughters to their sons or take their daughters for your sons, for they will turn your

sons away from following me to serve other gods, and the Lords anger will burn againstyou and will quickly destroy you. This is what you are to do to them: Break down theiraltars, smash their sacred stones, cut down their Asherah poles and burn their idols in thefire. (Deuteronomy 7:1-5)

The Old Testament also mentions that there were certain nations that were to be spared ifthey were prepared to live a life of subjugation. In the light of the Qurn, it can beadduced that such nations were those who did not subscribe to polytheism. They were notput to death and were given the option to live if they accepted the supremacy of theMosaic law:

When you march up to attack a city, make its people an offer of peace. If they accept andopen their gates, all the people in it shall be subject to forced labour and shall work foryou. If they refuse to make peace and they engage you in battle, lay siege to that city.When the Lord your God delivers it into your hand, put to the sword all the men in it. Asfor the women, and children, the livestock and everything else in the city you may takethese as plunder for yourselves. And you may use the plunder the Lord your God givesyou from your enemies. This is how you are to treat all the cities that are at a distancefrom you and do not belong to the nations nearby. (Deuteronomy, 20:10-15)

Consequently, the People of the Book (the Israelites) were not wiped out as a nationbecause, being the People of the Book, they were basically adherents to monotheism.Their humiliation took the form of constant subjugation to the followers of Jesus (sws)

till the day of Judgement as referred to by the following verse:

( : )

Remember when God said: O Jesus! I will give death to you and raise you to Myself andcleanse you from those who have denied; I will make those who follow you superior tothose who reject faith till the Day of Resurrection. (3:55)


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Here one might ask: Why were the People of the Book in particular the Christiansregarded to be monotheists when they ascribed to trinity -- which apparently is apolytheistic doctrine? The answer to this question is that Christians are basicallyfollowers of monotheism. The Bible is very explicit about it:

The most important one, answered Jesus, is this: Hear, O Israel, the Lord our God, theLord is one. (Mark, 12:29)

Christians never admit to polytheism, though they are involved in certain polytheisticpractices. A person becomes a polytheist when he openly admits that he is a polytheist. Aperson who claims to be a monotheist in spite of being involved in polytheistic practices,cannot be regarded as a polytheist. The reason is that a person might be doing somethingwrong without realizing that what he is doing; all Christians whether of today or from theperiod of Jesus (sws) never admit to polytheism; trinity to them is in accordance withmonotheism. Of course Muslims do not agree with them but unless they claimpolytheism, it can only be said that in spite of claiming to be monotheists they areinvolved in polytheism. Their case is the case of a Muslim who goes to the grave of a

saint to ask him to grant a wish; we will not call such a Muslim a polytheist; we shall tellhim that what he is doing is something which is against monotheism to which he himselfstrongly claims adherence. Similarly, we will not call Christians polytheists but we willkeep telling them that what they are doing is not in accordance with monotheism.

It is precisely for this reason that the Qurn never called the People of the Book aspolytheists though they subscribed to certain blatant forms of polytheism. The Qurnonly called the Ismaelites as polytheists because they admittedly subscribed and testifiedto the creed of polytheism. They strongly advocated that polytheism was the very religionthe Almighty had revealed and claimed that they were strong adherents to this religion.Because of this very reason, they were called the Mushrikn (the adherents to the creed

of shirk) by the Qurn.2. The Era of Muhammad (sws)

We shall now examine the details of the punishment that the Almighty administered tothe Kuffr in the era of Muhammad (sws) in the overall perspective of the various phasesof his preaching mission.

i. The Propagation Phase

In the fortieth year of his life, Muhammad (sws) was summoned by the Almighty to serve

Him. Makkah at the time was the social and cultural centre of Arabia. It was its centralcity. So, in accordance with the Almightys established practice of sending a Messengerto the central city of a land, Muhammad (sws) was called upon to begin his endeavour inthis city:

( : )

Thus have We sent by inspiration to you an Arabic Qurn that you may warn the Mother


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of Cities and all around her; and warn [them] of the Day of Assembly of which there isno doubt [when] some will be in the Garden, and some in the Blazing Fire. (42:7)

In Makkah, where Muhammad (sws) spent about thirteen years of his preachingendeavour, his addressees were basically the Idolaters the descendants of the Prophetsgreat ancestor: the Prophet Isml (sws). However, the People of the Book (the Jews andthe Christians) were also addressed at various instances. Besides these two distinctpockets of opponents, there were the Munfiqn (the Hypocrites) of whom only a fewwere in Makkah and who emerged as a sizeable faction in Madnah as the Islamicmessage started to gain momentum.

Muhammad (sws) bore witness to the basic truths before all these three groups andrefuted their evil beliefs. As pointed out earlier, in the terminology of the Qurn, this iscalled Shahdah. He revived various Abrahamic practices and rituals, cleansing them ofvarious interpolations added by the polytheists, and delineating the basic truths ofmonotheism and accountability in the Hereafter on the basis of the Sharah brought byhim.

The real debate with the Idolaters concerned their polytheistic beliefs and religiousinnovations (Bidt). They were repeatedly asked to give up their religion of Idolatrysince it had no grounds. It was only the Almighty who could have told them that He hadassociated with Him certain other deities. Without the sanction of the Almighty, they hadno means to know about such details for themselves. Consequently, when they claimedthat polytheism was revealed to them by the Almighty Himself, the Qurn called this avicious lie:

) : )

These are nothing but names which you have devised you and your fathers for whichAllah has sent down no authority [whatsoever]. They follow nothing but conjecture andwhat their own souls desire! even though there has already come to them guidance fromtheir Lord! (53:23)

) :)

Soon shall We cast terror into the hearts of those who have denied [the basic truths]because they joined companions with Allah for which He had sent no authority; theirabode will be the Fire; and evil is the home of the wrongdoers! (3:151)

It is precisely for this reason that their denial of monotheism amounted to a deliberaterejection of the message of Muhammad (sws), as a result of which they would have toface the punishment of Hell in the Hereafter:

) :- )

Nay there came to you My signs and you rejected them and showed haughtiness and as a


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result became from among the disbelievers. On the Day of Judgement you will see thatfaces of those who told lies against God will turn black. Is not in Hell an abode for thehaughty. (39:59-60)

Similarly, the People of the Book were asked to desist from their attitude of hostility andantagonism and to honour the covenant they had made of professing belief in the finalMessenger someone whose name was mentioned in their very books:

) -: )

Fulfill the Covenant of Allah when you have entered into it, and break not your oathsafter you have confirmed them: indeed you have made Allah your witness; for Allahknows all that you do. And be not like a woman who breaks into untwisted strands theyarn she has spun after it has become strong. Nor take your oaths to practice deceptionbetween yourselves, lest one party should be more numerous than another: for Allah will

test you by this; and on the Day of Judgement He will certainly make clear to you [thetruth of] that wherein you disagree. (16:91-2)

) :- )

He [-- the Almighty --] said: With My Punishment I visit whom I will; but My Mercyextends to all things. That [mercy] I shall ordain for those who do right, and practiceregular charity, and those who believe in Our Signs Those who follow the Messenger,the unlettered Prophet, whom they find mentioned in their own [Scriptures] in the Torah

and in the Injl for he commands them what is just and forbids them what is evil; heallows them as lawful what is good [and pure] and prohibits them from what is bad [andimpure]; he releases them from their heavy burdens and from the yokes that were uponthem. So those who believe in him, honour him, help him, and follow the Light which issent down with him it is they who shall prosper. (7:156-7)

Like the Idolaters also, their real crime, according to the Qurn, was deliberate denial:

) : )

When there came to them that which they recognized, they disbelieved in it. So let thecurse of Allah be on the disbelievers. (2:89)

) : )

Many of the people of the Book wish that if they could turn you away as disbelieversafter you have believed out of envy from their own selves even after the truth has becomemanifest to them. (2:109)

) : )


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Those to whom We have given the Book recognize him [--Muhammad] as theyrecognize their sons. But verily, a party of them conceal the truth while they know it.(2:146)e

) : )

How shall Allah guide a people who disbelieved after their belief and after they borewitness that the Messenger [Muhammad (sws)] is a truth and after clear proofs had comeunto them? And Allah guides not the people who are wrong-doers. (3:86)

Initially, Muhammad (sws) could muster very little support from his tribe in favour of hismessage. Most people of Makkah rejected his call and only a few youth of the cityaccepted it. The hostility shown by the chiefs of Makkah was so severe that most peoplereckoned that it would only be a matter of days before this newly founded faith wouldreach a disastrous end. Muhammad (sws) and his Companions (rta) were put throughsevere physical torture and mental affliction. Such was the extent of the persecutionsuffered by the Prophet (sws) that for many years he had to confine his endeavour to his

near relatives. However, after many years of persistent struggle, when it became evidentthat the people of Makkah were denying the Prophet (sws) due to sheer obstinacy, theAlmighty asked him to dissociate himself from these people.

ii. The Acquittal Phase

After thirteen long years of calling people to the truth, the Almighty told Muhammad(sws) that the basic truths had been unveiled to the Idolaters of Makkah. They hadknowingly denied these and therefore were now prone to punishment. In the meantime,the city of Madnah had come under the influence of the Divine message and its chiefsreadily accepted Islam. Muhammad (sws) was directed to migrate to Madnah and leave

his people. Srah Kfirn records this declaration of acquittal in the following words:

) :- )

Declare you [O Prophet!]: O Kuffr! I shall worship not that which you worship. Nor willyou ever worship [alone] that which I worship. Nor ever before this was I prepared toworship that which you worshipped. Nor were you ever prepared to worship that which Ihave been worshipping. [So, now] to you your religion and to me mine. (109:1-6)

This is perhaps the only instance in the Qurn in which the disbelievers have beendirectly addressed in such words11. These words are not meant to condemn or chide

them; they actually convey their true behaviour. After thirteen long years of propagationand exhortation, the leaders of the Quraysh had refused the calls of sense and reason.Their denial was based on nothing but stubbornness in spite of the fact that the truth hadbeen revealed to them in its purest form. Consequently, Muhammad (sws) at this stageaddressed them by a name which aptly described their deeds, and on divine bidding,departed from them. The last verse of the srah, it must be appreciated, is not anexpression of tolerance; it expresses renunciation on the part of the Prophet (sws) and awarning to the Kuffr that they must now get ready to face the consequences of their
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obdurate denial.

As far as the People of the Book were concerned, the migration did not end thepropagation phase for them since many of them were based in Madnah. They were givenmore time to contemplate the consequences of denial until at a certain point in time inMadnah, their time for accepting faith expired too. In other words, the Shahdah(bearing witness to the truth) reached its completion for them in the early Madnan periodafter which Judgement was pronounced upon them together with the Hypocrites and theIdolaters of Arabia.

iii. The Judgement Phase

Following are the details of the Judgement when it finally took place:

a. The Reward

After Muhammad (sws) migrated to Madnah, the people of Arabia on whom the truthhad already been unveiled were given a further chance to contemplate upon theconsequences of their denial. Here in Madnah, the believers were prepared to launch afinal assault on the Kuffr. They were told that their opponents would never be able totriumph over them:

):- )

If the Kuffr should fight you, they would certainly turn their backs; then would they findneither protector nor helper. Such has been the practice approved of God already in the

past: no change will you find in the practice approved of God. (48:22-3)They are given glad tidings of success in the following words:

) :)

God has promised to those among you who professed belief and did righteous deeds thatHe will of surety grant you political authority in this land as He granted it to those beforethem; that He will establish their religion the one which He has chosen for them; andthat He will change [their state] after the fear in which they [lived] to one of security and

peace: They will worship Me [alone] and not associate anyone with Me. If any do rejectfaith after this, they are rebellious and wicked. (24:55)

The sincere among them who were guilty of some blemishes were forgiven after somepunishment:

) : )


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This is a declaration of acquittal from Allah and His Messenger from these Idolaters withwhom you had made contracts. So move about in the land for four months but you shouldknow that you are not beyond the grasp of Allah and Allah shall indeed humiliate thosewho reject Him. (9:1-2)

Tribes who had honoured their contracts were provided immunity during the period ofthe contract. However, once the contract period ended, they would also be treatedsimilarly:

) : )

But this action shall not be taken against those Idolaters with whom you have entered intoalliance and who did not breach the contract nor aided anyone against you. So fulfil yourengagements with them to the end of their term: for Allah loves the pious. (9:4)

Later, this announcement was repeated for those people among these Idolaters who hadnot accepted faith until the day of Hajj-i-Akbar (9th Hijra). They were given a finalextension by a proclamation made in the field of Araft on that day. According to theproclamation, this final extension would end with the last day of the month of Muharram.Before this period, they had to accept faith and demonstrate this acceptance by offeringprayers and paying Zakh; otherwise they would face execution at the end of that period.The Qurn says:

) : )

When the forbidden months are over, slay the Idolaters wherever you find them. Seizethem, surround them and everywhere lie in ambush for them. But if they repent from

their wrong beliefs and establish the prayer and pay Zakh, then spare their lives. God isOft-Forgiving and Ever Merciful. (9:5)

However, if a person asked for asylum to understand the teachings of Islam, he was to begiven this asylum and no action was to be taken against him until this period was over.

) : )

If anyone among the Idolaters asks you for asylum, grant it to him so that he may hear theWord of Allah and then escort him to where he can be secure. That is because they aremen without knowledge. (9:6)

2. For the People of the Book

After the Idolaters, the fate of the People of the Book is stated in Srah Tawbah. Since ithad become evident that their denial too was based on sheer obstinacy, Muslims wereasked to fight them into subjugation unless they accepted the superiority of the Muslimsby paying Jizyah:


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) : )

Fight those who believe not in Allah or the Last Day, nor hold that forbidden which hasbeen forbidden by Allah and His Messenger, nor acknowledge the Religion of Truth,from among the People of the Book, until they pay the Jizyah with willing submissionand are subdued. (9:29)

A final charge sheet of their crimes was presented to them in the following words:

) :- )

The Jews [of Arabia] call Uzayr the son of God, and the Christians call Christ the son ofGod. That is a saying from their mouth; [In this] they but imitate what the Disbelievers ofold used to say. Allahs curse be on them: how they are deluded away from the Truth.They take their priests and their anchorites to be their lords in derogation of Allah, and[they take as their Lord] Christ, the son of Mary; yet they were commanded to worshipbut One God: there is no god but He. Praise and glory to Him: [far is He] from having thepartners they associate [with Him]. (9:30-1)

It has been shown in the previous sections that the difference in punishment between theIdolaters and the People of the Book seems to be based on the fact that while the formerascribed to polytheism, the latter were basically monotheists.

3. For the Hypocrites

In the third section of Srah Tawbah, the Hypocrites are taken to task and told that if they

do not desist from this behaviour, they would meet their fate also:

: ( )

They swear by Allah that they said nothing [evil], but indeed they uttered blasphemy, andthey did it after accepting Islam; and they meditated a plot which they were unable tocarry out: this revenge of theirs was only because of the blessings with which Allah andHis Messenger had enriched the Muslims. If they repent, it will be best for them; but ifthey turn back [to their evil ways], Allah will punish them with a grievous penalty in thislife and in the Hereafter: they shall have none on earth to protect or help them. (9:74)

) : )

There are Hypocrites among the desert Arabs round you as well as among the Madnahfolk: they are obstinate in hypocrisy: you do not know them: We know them: twice shallWe punish them: and in addition shall they be sent to a grievous penalty. (9:101)

I now conclude this section by presenting Ghamidis thesis12regarding the continuation


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of Muhammads (sws) mission by his immediate Companions (rta) and why this missionwas divinely terminated with the departure of these immediate Companions (rta).Muhammad (sws) directly bore witness to the truth before his Companions (rta) as agroup. Moral concepts were personified in these Companions (rta) in the ultimate degree.They were a group of noble souls who graced this world and became embodiments of

moral ideals in their collective capacity. They became the representatives of the truth andwere called the best community by the Almighty Himself:

) : )

You are the best of peoples evolved for mankind, enjoining what is right, forbidding whatis wrong, and truly believing in God. (3:110)

None other than the Almighty Himself selected these noble Companions (rta) to carry onthis task of Shahdah al al-Ns (bearing witness to the truth before other nations oftheir times):

) : )

He has chosen you, and has imposed no difficulties on you in religion; it is the religion ofyour father Abraham. It is He Who has named you Muslims, both before and in this[Qurn]: [He chose you so that] the Messenger may be a witness [of this religion] toyou, and you be witnesses of this religion to non-Muslims [of your times]. (22:78)

Such was the nature of their endeavour that the Almighty announced that He was pleasedwith them:

) : )

Allah is well pleased with them and they with Him. (98:8)

The Qurn uses the words Ummat-i-Wasat (the intermediate community) for theCompanions (rta).

) : )

Thus have We made of you an intermediate group so that you be witnesses [of thisreligion] over the nations, and the Rasl be such a witness over you. (2:143)

This use is very meaningful since they stood between Muhammad (sws) and the rest ofthe world of their times who were able to observe the whole process of the Companions

(rta) Shahdah (bearing witness to the truth). Since these Companions (rta) were calledShuhad al al-Ns (witnesses to the truth before other peoples) in this verse and since,as a result, the truth had become personified in their collective capacity, they too had theauthority to punish those who knowingly denied the truth.

Once Muhammad (sws) had completed his Shahdah, his Companions (rta) stood as anextension to this Shahdah. Muhammad (sws) himself initiated their task by writingletters to the various non-Muslim states of the world. Letters were written to the emperors


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of Abyssinia, Egypt, Persia, Rome, Bahrain, Yamamah, Damascus and Amman. Thesestates were required to submit to Muslim authority by paying Jizyah if they wanted toremain on their religions or face the consequences of war. The countries where theCompanions (rta) were to go were, as a result, demarcated by these letters. In otherwords, the Prophet Muhammad (sws) himself informed his Companions (rta) about the

areas and territories upon which the Shahdah would be completed once theseCompanions (rta) reached them, and which as result were to be subdued if they do notpay Jizyah.

In the Old Testament also, the areas of Canaan, on which the Israelites13 were to wagewar after the Prophet Moses (sws) were, on similar grounds, divinely demarcated:

The Lord said to Moses, Command the Israelites and say to them: When you enterCanaan, the land that will be allotted to you as an inheritance will have these boundaries:Your southern side will include some of the Desert of Zinalong the border of Edom. Onthe east, your southern boundary will start form the end of the Salt Sea, cross south ofScorpion Pass, continue on to Zin and go south of Kadesh Barnea. Then it will go to

Hazar Addar and over to Azmon, where it will turn, join the Wadi of Egypt and end at theSea. Your western boundary will be the coast of the Great Sea. This will be yourboundary on the west. For your northern boundary, run a line from the Great Sea toMount Hor and from Mount Hor to Lebo Hamath. Then the boundary will go to Zedad,continue to Ziphron and end at Hazar Enan. This will be your boundary on the north. Foryour eastern boundary, run a line from Hazar Enan to Shepham. The boundary will godown from Shepham to Riblah on the east side of Ain and continue along the slopes eastof the Sea of Kinnereth. Then the boundary will go down along the Jordan and end at theSalt Sea. This will be your land, with its boundaries on every side. (Numbers, 34:1-12)

However, after the departure of the Companions (rta) of Muhammad (sws), since no one

enjoys the status of Shuhad ala al-Ns (witnesses to the truth before other peoples), theright to punish people for deliberately denying the truth can no longer be exercised.

In other words, after Muhammad (sws) and his Companions (rta), it cannot be ascertainedwhether the basic truths have been revealed in their ultimate form nor can it bedetermined whether those who have denied have done so in spite of being convincedabout them; consequently, Muslims after them cannot wage war to punish people for notaccepting Islam. They must keep on presenting Islam to non-Muslims, who also, as aresult of the above mentioned premise, cannot be pinpointed as the Kuffr (Disbelievers).

d. Misplaced Directives

It shall be shown on the basis of the above discussion that there are some directives ofIslam which are solely related to the Kuffr and cannot be related to other non-Muslims.The two principles which have been kept in consideration in ascertaining these directivesare:

a. The fact that the basic truths have been revealed in their ultimate form can beascertained.
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b. People who have knowingly denied these truths can be pinpointed.

Both these points are based on the fact that knowledge of both is dependent on wah(revelation) which, of course, is no longer available. It is also to be noted that deliberatelydenying Muhammad (sws) the last Messenger of God is equivalent to denying these basictruths since it was he who for the last time delineated them in their ultimate form on theface of this earth.

First, here is a summary of these directives:

1. The Punishment of Apostasy

2. Waging War against Non-Muslims

3. Dhimm Status of Non-Muslim Minorities

4. Prohibition of Friendship with Non-Muslims

5. The Superiority of Muslim Blood6. Greeting non-Muslims in an Inferior Way

7. Non-Muslims to be necessarily Doomed in the Hereafter

8. Assassination of Non-Muslims

9. Cursing Non-Muslims

10. Prohibition of asking for Forgiveness for Non-Muslims

11. Reward of Killing Non-Muslims

I will now elaborate upon each of these:

1. The Punishment of Apostasy

According to almost all Muslim jurists14, a Muslim who leaves the folds of Islam ispunishable by death. They base their verdict on the following Hadth as narrated by IbnAbbs in the following way:

:) )

Execute the people who change their faith. (Bukhr: No. 6922)

In their opinion, the ruling pronounced in this Hadth is regarded to have a generalapplication for all times upon every Muslim who renounces his faith from the times ofthe Prophet (sws) to the Day of Judgement.

It has been shown in the previous sections that once the Idolaters of Arabia haddeliberately denied the message of Muhammad (sws), they were sentenced to deathbecause of this denial:
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) : )

When the forbidden months are over, slay the Idolaters wherever you find them. Seizethem, surround them and everywhere lie in ambush for them. But if they repent of theirwrong beliefs and establish the prayer and pay Zakh, then spare their lives. God is Oft-Forgiving and Ever Merciful. (9:5)

The above quoted Hadth is merely a statement of this law for the Arab Idolaters of theProphets times. It has no application to any other people or nation. It does not even relateto the People of the Book of the Prophets times. For reasons already explained, the lawfor these Idolaters was to either accept faith or face extinction. Hence, it follows that if aperson among the Idolaters after accepting faith reverted to his original state of disbelief,he had to face the same penalty. The following Hadth is of similar meaning also:

:) )

I have been directed to fight against these people until they testify to the oneness of Godand to the prophethood, of Muhammad, establish the prayer and pay Zakh. If theyaccept these terms, their lives will be spared except if they commit some other violationthat entails their execution by Islamic law and [in the Hereafter] their account rests withGod. (Muslim: No. 22)

The following text of this Hadth clearly shows that by the word (al-Ns), thepeople implied are the Mushrikn (The Idolaters of Arabia):

: ) )Anas Ibn Mlik reports from the Prophet: I have been directed to fight against theseIdolaters until they testify to the oneness of God and to the fact that Muhammad is hisservant and messenger. If they testify to the oneness of God and to the fact thatMuhammad is his servant and prophet, establish our prayer and face our Qiblah [whilepraying], and eat our slaughtered animals, their life and wealth we shall hold sacredexcept if they commit some violation. (Nas: No. 3966)

The onslaught launched by the first Caliph Ab Bakr (rta) against those who had desistedto pay Zakh in his times should also be understood in this perspective. Since, accordingto Islam, a person who refuses to pay Zakh does not legally remain a Muslim, those who

had evaded Zakh from among the Idolaters had actually reverted to their state ofdisbelief. About them the directive was either to accept faith or face death. So, the CaliphAb Bakr (rta) was merely administering the punishment of death upon them.

Consequently, apart from the Idolaters of Arabia of the Prophets times, it has no bearingupon any other person or nation.15

2. Waging War against Non-Muslims
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Dont initiate salutations to the Jews or the Christians, and force them to the narrowest ofpaths when one of them meets you on your way. (Muslim: No. 1602)

Even in the time of the Prophet (sws), before the non-Muslims of his times had becomeKuffr by deliberately rejecting his message, they too were greeted as Muslims were. Inthis period, the Prophet (sws) himself said Assalmu alaykum to the non-Muslims of histimes. Uthmah Ibn Zayd reports:

:) )

The Prophet (sws) once passed by a mixed gathering of Muslims and Jews and saidAssalmu alaykum to them. (Tirmadh: No. 2702)

7. Non-Muslims to be Necessarily Doomed in the Hereafter

It is generally held that all non-Muslims will necessarily go to Hell. Verses like thefollowing usually form the basis of this view:

( : )The disbelievers among the People of the Book [Jews and Christians] and the Idolatersshall burn for ever in the fire of Hell. They are the vilest of all creatures. (98:6)24

Once again, it must be appreciated that these verses speak of the Jews and Christians andthe Idolaters of the Prophet Muhammads (sws) times, who had deliberately denied themessage of Muhammad (sws). As far as the non-Muslims of later times are concerned,they will meet this fate only if they also deny Messengerhood of Muhammad (sws) inspite of being convinced about its veracity.

8. Assassination of Non-Muslims

One of the arguments on the basis of which it is held that blasphemy is punishable bydeath is the assassination of certain non-Muslims of the Prophets times who hadallegedly blasphemed against Allah and the Prophet (sws)25. If all these cases areanalyzed, it comes to light that this conclusion is incorrect.

Once again we are faced with a situation in which the people assassinated are those whohad already become worthy of punishment after the Prophets migration to Madnah.While most of them were given more time and respite to contemplate on theconsequences of their denial, those among them who assumed the role of activeadversaries and were spreading disorder and anarchy in the society were punished bydeath after they were repeatedly warned on their highly antagonizing behaviour.

These steps specifically relate to the adversaries of Muhammad (sws), who had stuck totheir subversive activities and cannot be extended for general application.

9. Cursing Non-Muslims

The common Muslim thinks that he must curse non-Muslims and have an ill-intent forthem. In this regard, a supplication called the Qunt-i-Nzilah in which the Almightys
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help is invoked to destroy and crush non-Muslims is at times read in the prayer.

Again it needs to be pointed out that cursing non-Muslims or expressing ill-intentiontowards them is only related to the Kuffr who no longer can be pin pointed. For this veryreason, today, a Muslim preacher must continue his efforts of propagation all his life, andremain a well-wisher of all the non-Muslims of the world. So, as far as reading theQunt-i-Nzilah is concerned, it was only Muhammad (sws) and his Companions (rta)who had the prerogative to read it. Later Muslims do not have this right.

10. Prohibition of asking for Forgiveness for Non-Muslims

A common perception among Muslims is that the following verse of the Qurn hasstopped them from asking the Almighty for forgiveness of non-Muslims

) :)

It is not proper for the Prophet and those who believe to ask Allahs Forgiveness for the

Mushrikn, even though they be of kin, after it has become clear to them that they are thedwellers of the Fire. (9:113)

Again, it needs to be appreciated, as the verse itself clarifies that the Idolaters of Arabiaof the Prophets times were condemned to Hell because of their persistence in denyingthe truth in spite of being convinced about it. Today, since no one is in a position toascertain this denial, this verse does not relate to non-Muslims of times after the Prophet(sws) and his Companions (rta).

11. Reward of Killing a Non-Muslim

On the basis of the following Hadth, it is contended that killing a Non-Muslim absolvesthe Muslim who kills him from the wrath of Hell:

:) )

A disbeliever and his killer will never be together in Hell. (Muslim: No. 1891)

In other words, what is construed from this Hadth is that a Muslim will be rewarded withParadise if he kills a non-Muslim. Consequently, Imam Ab Dd, the celebratedMuslim scholar and compiler of Hadth has placed this Hadth in a chapter entitled: (bb f fadli man qatala kfiran: Chapter on the Reward of a Muslimwho Kills a Kfir)26.

Again, it needs to be appreciated that these words relate to the Idolaters of the Prophetstimes who had lost their right to live after they had deliberately rejected the truth. Thesewords are not related to later Muslims.

IV. Behavior of Muslim Minorities: Some Misconceptions

Muslim interaction with non-Muslims is more pronounced in countries where Muslims
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live as minorities. The aggression of the religious activists among them, besides factorsmentioned and analyzed before27, hinges on some other perceptions as well. Some of theimportant ones are:

a. Muslims are a chosen race of God, and therefore only they have the right to rule.

b. The struggle to achieve the supremacy of Islam is a religious requirement of everyMuslim. Therefore, if Muslims are living as minorities in some non-Muslim country theymust strive to achieve this by whatever means they can.

c. Since Islam is not in conformity with democracy, so instead of democraticallychanging a non-Muslim government or an un-Islamic Muslim government, militantmeans can be resorted to.

d. Jihd is the solution to all the woes Muslims are facing today.

In the opinion of this writer, all these perceptions are unfounded and based onmisinterpretation of certain verses of the Qurn.

All these issues shall now be addressed:

a. Muslims are the Best Nation

The following verse is contended to be the basis of this self-righteousness:

) : )

You are the best of peoples, evolved for mankind, enjoining what is right, forbiddingwhat is wrong, and truly believe in God. (3:110)

It is to be appreciated that this verse specifically pertains to the Companions (rta) ofMuhammad (sws) who bore witness to the religion of truth before certain non-Muslimnations of their times. It has already been explained before that the Almighty had chosenthem for this task:

) : )

He has chosen you, and has imposed no difficulties on you in religion; it is the religion ofyour father Abraham. It is He Who has named you Muslims, both before and in this[Qurn]: [He chose you so that] the Rasl may be a witness [to this religion] before you,

and you be witnesses to this religion before non-Muslims. (22:78)The following verse also mentions their obligation:

) : )

Thus have We made you an intermediate group so that you be witnesses [to this religion]before the nations, and the Rasl be such a witness before you. (2:143)


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The context of 3:110 must be understood in the light of 2:143 and 22:78. The reason whythe Companions (rta) have been called the Best Community in 3:110 is that afterMuhammad (sws) himself had borne witness to the religion of truth before them, the truthhad manifested itself in their collectivity. Since this testimony by Muhammad (sws) wasconfined to them and not to later Muslims, the title Best Community is specifically

meant for the Companions (rta) of Muhammad (sws) and does not relate to otherMuslims.

b. Struggle for Islamic Supremacy

It is held by some Muslim scholars of contemporary times that it is the religiousobligation of Muslims to strive for the supremacy of Islam. If a Muslim country is notfollowing Islam, Muslims must organize an effort to topple its rulers and enforce Islam.An obvious corollary of this view point is that if they are living as minorities in somenon-Muslim country, here also they should strive to achieve the supremacy of Islam.They term this struggle an Islamic Revolution and present the following verse insupport of this view:28

) : )

It is He Who has sent his Rasl with Guidance and the Religion of Truth that he mayproclaim it over all religions, even though the Idolaters may detest [this]. (61:9)

On the basis of the phrase all religions, it is understood that the followers of Islam muststruggle for its dominance in their respective countries and territories.

An analysis of the context of this verse shows that it also belongs to the class ofdirectives that relate to the Prophet Muhammad (sws) and his Companions (rta). It is tobe noted that al-Mushrikn (the Idolaters) is used in this verse. The Qurn uses this word

specifically for the Idolaters of Arabia of the Prophets times. As a result, all thereligions in the conjugate clause can only mean all the religions of Arabia at that time.29Therefore, the verse has no bearing on Muslims after the times of the ProphetMuhammad (sws).

It has already been shown in an earlier section that the Companions (rta) of Muhammad(sws) were promised sovereignty in the land of Arabia after the Idolaters of Arabia hadknowingly denied the message of Muhammad (sws).

) : )

God has promised, to those among you who professed belief and did righteous deeds thatHe will, of a surety grant them political authority in this land as He granted it to thosebefore them; that he will establish their religion the one which He has chosen for them.(24:55)

Consequently, striving to achieve the political supremacy of Islam is no religiousobligation of a Muslim. The verses from which this obligation has been construedspecifically relate to Muhammad and his Companions (rta).30
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c. Islam and Democracy

A strong perception that prevails among quite a number of Muslims is that Islam anddemocracy are at poles with each other. They contend that in a democracy, laws are madeby the people and in this regard the ambit of law making is infinite. On the other hand,they maintain, that Muslims are bound to follow certain Divine laws and not make lawsby themselves. Consequently, there is no compatibility between the two.

In this regard, it needs to be appreciated that there are two basic aspects of democracy:

1. The process of electing representatives of the people to run the country.

2. The scope of legislation done in the parliament of a country by the electedrepresentatives.

The first aspect is in complete harmony with the political law of Islam as mentioned inthe Qurn:

) : )The affairs of state of the believers are run by their mutual consultation. (42:38)

Keeping in view linguistic considerations, it is evident that a consensus or majorityopinion of the Muslims can in no way be overruled. The Qurn has not said: Thebelievers are consulted in their affairs; it has, on the contrary, declared: Their affairs ofstate are run by their mutual consultation. The style and pattern of the verse demandsthat an Islamic government should be established through the consultation of thebelievers, continue to exist on this basis and should cease to exist without it. It shouldconduct its affairs, in all cases, on the basis of a consensus or majority opinion of thebelievers.

As far as the second aspect is concerned, Islam imposes a broad restriction on it. Thescope of legislation must never exceed the directives of the Qurn and Sunnah. In thewords of Ghmid:

) : )

Obey God and the Prophet and those of you who are in authority, and if you disagreeamong yourselves in any matter, refer it to God and the Prophet, if you are believers inAllah and the Last Day. This is better and more seemly as regards the consequences.(4:59)

The above quoted directive was given to the Muslims when the Qurn was beingrevealed and the Prophet (sws) himself was present among them. Consequently, they hadthe opportunity to refer back all their disagreements to the Prophet (sws). Obviously,since the authority of Allah and His Prophet (sws) are eternal, therefore in all affairs inwhich an eternal directive has been given by them it is incumbent upon those in authoritywhether they are the rulers or members of the parliament to forever submit to them. Theirorders and directives can only be obeyed after obeying Allah and his Prophet (sws), and


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if they do not overrule or exceed the limits adjudicated by these authorities. Therefore, inan Islamic State no law can be enacted contrary to the Qurn and Sunnah or one whichdoes not take into consideration the guidance provided by them. The believers indeedhave a right to disagree with those in authority, but they can have no disagreement withAllah and His Prophet (sws). In fact, if such a situation arises even with those in

authority, the decision must be made in the light of the Qur

n and Sunnah.31It can be said that with the above quoted qualification, the political system of Islamresembles democracy in its essence.

Muslims must therefore adopt democratic means to bring a change in the society they areliving in. They must also remember that as citizens of non-Muslim countries they arebound in contract with that country. They must follow the laws of the country -- whosecitizens they have become by their own free choice -- in letter and in spirit. Abiding bylaws is their religious duty. Moreover, if they feel that it is not possible for them topractice their religion because of some hindrance created by a law or ruling of thatcountry, even then they should not disobey the law and cause any disruption. The correct

attitude in such a case would be to migrate from that country.

d. Jihd32

For many Muslims Jihd is the answer to all their woes. Taking up arms and destroyingthe enemy is the solution to the injustices they are suffering. In this regard, guerrillawarfare, hidden attacks, clandestine offensives on an enemy are considered part of Jihdby these activists.

In the opinion of this writer, Jihd has unfortunately become one of the mostmisunderstood directive of Islam. Here, in this section two of its important aspects shall

be elaborated upon:

1. The Authority to wage Jihd

2. The Sole Grounds for Jihd

1. The Authority to Wage Jihd

Both the Qurn and the established practice of the Prophets of Allah explicitly say thatJihd can only be waged by a state. No group of people has been given the authority totake up arms, because individual groups if given this license will create great disorderand destruction by fighting among themselves once they overcome the enemy. A study of

the Qurn reveals that the Makkan Srahs do not contain any directive of Jihd for thesimple reason that in Makkah the Muslims did not have their own state. One mustremember that Islam does not advocate the law of the jungle. It is a religion in whichboth human life and the way it is taken, hold great sanctity. Islam does not give us anyright to take life unless certain conditions are fulfilled. So, it was not until an Islamic statewas established in Madnah that the Qurn gave the Muslims permission to take up armsagainst the onslaught mounted by the Quraysh:


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) :- )

To those against whom war is made, permission is given [to fight] because they havebeen oppressed and verily Allah is Most Powerful to help them. [They] are those whohave been expelled from their homes without any basis, only because they said: Our Lordis Allah. (22:39-40)

Consequently, the Prophet (sws) never retaliated in Makkah to the inhuman treatmentwhich was given to him as well as to some of his Companions (rta). Muslims mustremember the torment suffered by the Prophet (sws) particularly at Tif. Bill (rta) wasput through the gravest of tortures. The limbs of Ammr Ibn Ysir (rta) were torn apartby strong camels. In spite of this reign of terror let lose by the Quraysh, the Prophet (sws)and his Companions (rta) never retaliated with force even though they could have easilydone so. The Prophet (sws) preferred to suffer and be persecuted than to counter attackhis enemies, since Muslims at that stage had not fulfilled this all important pre-requisiteof Jihd: establishment of a state.

Similarly, the earlier Prophets were not allowed by the Almighty to wage war unless theyhad established their political authority in an independent piece of land. For instance, theProphet Moses (sws), as is evident from the Qurn, was directed to wage war only afterhe had fulfilled this condition. Since the Prophet Jesus (sws) and his Companions (rta)were not able to gain political authority in a piece of land, they never launched an armedstruggle.

Consequently, there is a consensus among all authorities of Islam that only an IslamicState has the authority to wage Jihd. No group, party or organization has the authority tolift arms. People who undertake such activities disobey the religion they follow. Withoutstate authority Jihd is no more than a terrorist activity. Referring to this pre-requisite ofstate authority, the Prophet (sws) is reported to have said:

:) )

A Muslim ruler is the shield [of his people]. A war can only be waged under him andpeople should seek his shelter [in war]. (Bukhr: No. 2957)

This condition is so explicit and categorical that all the scholars of this Ummahunanimously uphold it. Sayyid Sbiq, while referring to this consensus, writes:

: .

Among Kafyah obligations, there is a category for which the existence of a ruler isnecessary e.g., Jihd and administration of punishments.33

Uthmn, a Hanafite jurist writes:

:


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It is obvious from the Hadth narrated by Makhl34 that Jihd becomes obligatory withthe ruler who is a Muslim and whose political authority has been established eitherthrough nomination by the previous ruler similar to how Ab Bakr transferred the reins[of his Khilfah to Umar] or through pledging of allegiance by the ulema or a group ofthe elite in my opinion, if the oath of allegiance is pledged by ulema or by a group ofthe elite to a person who is not able to guard the frontiers and defend honour [of thepeople] organize armies or implement his directives by political force neither is he able toprovide justice to the oppressed by exercising force and power, then such a person cannotbe called Amr (leader) or Imm (ruler). He, at best, is an arbitrator and the oath ofallegiance is at best of the nature of arbitration and it is not at all proper to call himAmr (leader) or a Imm (ruler) in any [official] documents nor should the peopleaddress him by these designations. The reason for this is that the basis of leadership andrulership is power and authority and it does not hinge only upon the fact that he getsfamous by this name. It is not imperative for the citizens to pledge allegiance to him orobey his directives and no Jihd can be waged alongside him.35

Ibn Qudmah, a Hanbalite jurist, writes:

The matter of Jihd rests with the ruler [of a state] and his Ijtihd. The opinion he formsin this regard must be obeyed by the citizens of his country.36

Mward, a Shafite authority, while enumerating the obligations of a Muslim ruler says:

:

His sixth obligation is to conduct Jihd against those who show hostility against Islam37

In the words of Imm Farh:

In ones own country, without migrating to an independent piece of land, Jihd is notallowed. The tale of Abraham (sws) and other verses pertaining to migration testify tothis. The Prophets life (sws) also supports this view. The reason for this is that if Jihd isnot waged by a person who holds political authority, it amounts to anarchy and

disorder.38While commenting on the underlying reasons which form the basis of state authority forJihd, Amn Ahsan Islh, writes:

The first reason [for this condition] is that God Almighty does not like the dissolution anddisintegration of even an evil system until a strong probability exists that those who areout to disintegrate the system will provide people with an alternative and a righteous
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system. Anarchy and disorder are unnatural conditions. In fact, they are so contrary tohuman nature that even an unjust system is preferable to them....this confidence [that agroup will be able to harmonize a disintegrated system and integrate it into a unitedwhole] can be reposed in such a group only as has actually formed a political governmentand has such control and discipline within the confines of its authority that the group can

be termed as Al-Jamah [the State]. Until a group attains this position, it may strive [byreligiously allowable means] to become Al-Jamah -- and that endeavour would be itsJihd for that time -- but it does not have the right to wage an armed Jihd.

The second reason is that the import of power, which a group engaged in war acquiresover the life and property of human beings, is so great that the sanction to wield thispower cannot be given to a group the control of whose leader over his followers is basedmerely on his spiritual and religious influence on them [rather than being based on legalauthority]. When the control of a leader is based merely on his spiritual and religiousinfluence, there is not sufficient guarantee that the leader will be able to stop hisfollowers from fasd fil-ard [creating a situation of disorder in the society]. Therefore, areligious leader does not have the right to allow his followers to take out their swords[that is to wage an armed struggle] merely on the basis of his spiritual influence overthem, for once the sword is unsheathed there is great danger that it will not care for rightand wrong and that those who drew it will end up doing all [the wrong which] they hadsought to end. Such radical groups as desire revolution and the object of whom is nothingmore than disruption of the existing system and deposition of the ruling party to seizepower for themselves play such games -- and they can, for in their eyes disruption of asystem is no calamity, nor is cruelty of any kind an evil. Everything is right to them [aslong as it serves their purpose]. However, the leaders of a just and righteous party mustsee whether they are in a position to provide people with a system better than the onethey seek to change and whether they will be able to stop their followers from doing suchwrong as they themselves had sought to root out. If they are not in that position, then they

do not have the right to play games with the life and property of people on the basis oftheir confidence in mere chances and to create greater disorder than the one they hadsought to end.39

Here some people justify that in some cases Islam allows Jihd without state authority byciting the skirmishes carried out by Ab Basr against the Quraysh. I am afraid this is amisinterpretation of facts: It is known historically40 that after the treaty of Hudaybiyyah,Ab Basr defected to Madnah. However, according to the terms of the treaty, he wasduly returned back to the Quraysh by the Prophet (sws). He was sent back in the custodyof two people of the Quraysh. On the way back, he killed one of his two custodians andagain defected to Madnah. When he arrived in Madnah, the Prophet (sws) was angry

with what he had done. Sensing that the Prophet (sws) would once again return him to theQuraysh, he left Madnah and settled at a place near Dhul-Marwah, where later on otherpeople joined him. From this place, they would attack the caravans of the Quraysh.

If these guerrilla attacks are analyzed in the light of the Qurn, the basic thing whichcomes to light is that whatever Ab Basr and has Companions (rta) did was notsanctioned at all by Islam. The Qurn says that the actions and deeds of a person whohad not migrated to Madnah were not the responsibility of the Islamic state:


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) : )

And as to those who believed but did not migrate [to Madnah], you owe no duty ofprotection until they migrate. (8:72)

Not only did the Qurn acquit the newly founded Islamic state of Madnah from the

actions of these people, we even find the following harsh remarks of the Prophet (sws)about Ab Basr when he returned to Madinah after killing one of his two custodians:

:) )

His mother be cursed, if he is able to find some supporters he is bound to ignite theflames of war. (Bukhr: No. 2734)

So, one can safely conclude that Jihd without state authority is terrorism and is totallyprohibited in Islam. Moreover, clandestine attacks on a country even with state authorityare not allowed. Jihd must be openly declared against the enemy country. If a peacetreaty has been made with it, then it should first be openly declared null and void.

Similarly, non-combatants of the enemy country should never be targeted. No one has theright to take the life of innocent civilians.

2. The Sole Ground for Jihd

In this regard, it needs to be understood that, apart from self-defence, the only legitimatereason for an Islamic state to undertake Jihd is to curb oppression and persecution insome other state whether Muslim or Non-Muslim. The Qurn says:

) : )

And why is it that you not fight 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 usfrom this town, whose people are oppressors; and raise for us from Yourself one who willprotect and raise for us from Yourself one who will help! (4:75)

Again, this should be resorted to when all diplomatic means fail. Moreover, Muslimsshould be in a position to successfully combat the enemy, otherwise the whole venturewould be no more than a suicide. Again whether or not a country is in a position to wagewar is a decision that should be taken by the elected representatives of the state and ofcourse as human beings the possibility of error is always there.

The guideline to give due consideration to ones military might is found in the life of theProphet (sws) also. According to the Qurn, it was necessary in those times that thebelievers should be in a certain number before they launch an attack. Initially, thebeliever to enemy ratio was 1:10 (The Qurn, 8:66). However, later, after large scaleconversions to Islam in later years of the Prophet (sws), this was reduced to 1:2 (TheQurn, 8:66). It seems that in both these situations, the Almighty would be providing theremaining support Himself for this noble cause of curbing oppression. The above ratios


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were meant for the time of the Prophet (sws) and his Companions (rta). Today, of course,the overall extent of faith Muslims have cannot be compared to that found in the days ofthe Prophet (sws). Therefore, an Islamic State should realize that if it wants to wageJihad, its military might should never be less than half of the enemys military might if itwants to even expect Divine help.

Consequently, Muslim countries of today should keep consolidating and developing theirmilitary might to check any aggression from its enemies. The Qurn says:

) : )

Muster against them all the men and cavalry at your disposal so that you can strike terrorinto the enemies of Allah and of the believers and others beside them who may beunknown to you, though Allah knows them. And remember whatever you spend for thecause of Allah shall be repaid to you. You shall not be wronged. (8:60)

I have also attempted to explain in the previous sections of this article that Jihd is or wasnever carried out for territorial aggrandizement or for forcibly converting people to Islam.People who erroneously justify either or both of these two bases draw their argumentsfrom the Jihd carried out by the Prophet (sws) and his Companions (rta). It has alreadybeen shown that the Jihd carried out by the Prophet (sws) and his Companions (rta) afterhim was governed by a specific law meant only for the Prophets of Allah and theirimmediate addressees, and has nothing to do with later Muslims. A study of the Qurnreveals that the purpose of their Jihd was neither territorial aggrandizement nor forcibleconversion of people to Islam: contrary to both, it was a Divine punishment meted out topeople who had arrogantly denied Muhammad (sws) in spite of being convinced aboutthe truth of his message.41

In the light of these details, it is evident that Muslims today have no right to carry outJihd to subjugate other countries to establish the supremacy of Islam or to forciblyconvert people to Islam.

V Conclusion: A New Basis for Relations with Non-Muslims

It is evident from the forgoing discussion that in order to make the reward andpunishment that is going to take place in the Hereafter an observable reality in this world,the Almighty selects certain person

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Islam and non-muslims a new perspective