War and Peace
Jihad
I. What is Jihad?
With the first revelation, came a short period of distress in the Prophet's
life. Although he was comforted 1
by his wife Khadijah, and by her cousin Waraqa Ibn Nowfal, he barely realized
at the time the huge responsibility he had been entrusted 2
with. For a humble orphan to guide the whole world, this seemed unthinkable
at first. So "the very thought of being chosen out of all mankind, alone, with
such a message, 3
appalled him at first. Recognition of the Divine nature of the Call he had received
involved a change in his whole mental outlook sufficiently disturbing to a sensitive
and honest mind, and also the forsaking of his quiet, honoured way of life" [ M.
Pickthall, The Meaning
of the Glorious Qur'an, Mentor, p. xi.]
The change was not merely mental; it was also physical; for without that physical
change, he would not stand the weight of Revelation upon him to the extent that
perspiration 4
often dropped from his face even on the coldest of winter nights after the Angel
had left him. Without that physical change, the ascent to Heaven would have
been impossible.
It took thirteen years for this state of mind to change the humble orphan to
the divinely 5
inspired 6
leader of the world. The peaceful call for Allah had to defend itself, after
the establishment of the state in Al-Madinah.
In one of the late Madinah suras, the permission to defend the state was
given:
"Those
who have been fought are permitted (to fight),
and Allah has determined to give them victory. Those who have been unjustly
driven from their homes, only because they said: Our Lord is Allah For
had it not been for Allah's repelling some men by means of others, monasteries
and churches and synagogues and mosques, wherein the name of Allah is often
mentioned, would indeed have been pulled down. Indeed Allah does give victory
to those who seek victory for Him. Surely Allah is indeed Strong and Mighty".
(Pilgrimage - 39-40).
Herein are given the rules for self-defence, which is legitimate 7
only for fighting against injustice and corruption. The Muslims had been gravely
wronged in Makkah. They had been persecuted and forced out of their homes by
the corrupt pagans. They left their homes for Al-Madinah; and here their old
enemy was coming from Makkah to fight them. The Muslims then are promised victory
since they have adopted Islam and have submitted to the fact that their Lord
is Allah. They also want victory in the name of Allah. Verse 41 that follows
sets the conditions for the justification of that victory: "putting up prayers,
giving the zakat, and enjoining the moral and forbidding the immoral". Without
this right for self-defence, the whole history of humanity would have changed.
Monasteries, churches, synagogues and mosques would have been destroyed, and
corruption would have held dominion over all. The three revealed religions,
Judaism, Christianity and Islam would have disappeared from the surface of the
earth.
This is the meaning and significance 8
of Jihad in Islam. From its basic meaning denoting a Muslim's duty
to purify his own individual intentions and acts, the word "Jihad" should include,
according to precepts set down here, defence against corruption and injustice
anywhere on earth. It involves the preservation of the right of freedom of worship
for all believers of revealed religions, tolerance
9 for Christians and Jews, and the inalienable 10
right of religious co-existence. It also portrays 11
so vividly the nature of war in the state of human existence on this earth.
This repelling of one people by another is so striking a phenomenon of human
history that global 12
peace 13
does not constitute a significant portion of the structure of the universal
order for man. II. Badr (The Glorious Victory)
1. The Few Muslims:
This was the first encounter between the Prophet and Qur'aysh. The Muslims were
only three hundred and five men, including one who was so young that the Prophet
told him to go home. But the young boy whose name was `Umayr wept, and the Prophet
allowed him to stay and take part in the battle. That was one of the Prophet's
cousins. His elder brother said later on that he had to fasten the straps 14
for `Umayr's sword belt, because `Umayr was too young to fasten them himself.
This small number of believers had only seventy camels which they rode
by turns, three or four men to one camel, and three horses only.
2. Consultation:
15
1 -When news came that Quraysh had set out to fight and protect their caravan,
the Prophet told the people of this, and asked their advice. Abu Bakr, and `Umar
stood and spoke for the Emigrants 16
in favor of advancing to meet Quraysh and fight them.
Then Al Miqdad spoke
also in favor of battle, "O, Messenger of Allah go
wherever Allah tells you for we are with you. We will not say as the children
of Isra'il said to Musa, You and your Lord go and fight and we will stay
at home'; but you and your Lord go and fight and we will fight with you,
on the right and on the left, before you and behind you".
Then Sa'd Ibn Mu'ath spoke for the Ansar, "O, Messenger of Allah! We have given
you our word and agreement to hear and obey; so go where you decide, we are
with you; by Allah, if you were to ask us to cross this sea and you plunged
17
into it, we would plunge into it with you too; not a man would stay behind.
We do not dislike the idea of meeting your enemy tomorrow. We are experienced
in war, trustworthy 18
in combat 19
It may be that Allah will let us show you something which will bring you joy,
so take us along with Allah's blessing".
The Prophet was pleased with these words, and said, "Onward,
for Allah has promised me one of the two parties (the
caravan or victory), and by Allah, it is as though
I now see the enemy's perdition" 20
2 - The Prophet and his Companions marched on until they reached the water of
Badr where they halted. 21
But Hubab Ibn Al-Munthir said to the Prophet: "Is this a place which Allah has
commanded you to occupy, so that we can neither advance nor withdraw from it,
or is it a matter of opinion and military tactics 22?"
When the Prophet said that it was a matter of opinion and tactics, Hubab said
that they should go on to the water nearest to the enemy, and halt there, stop
up the wells beyond it, and construct a cistern 23
so that they would have plenty of water; then they could fight their enemy who
would have nothing to drink. The Prophet agreed that this was an excellent plan
and it was immediately carried out.
3. And That was Ramadan:
It was Friday, Ramadan 17, in the second year of Hijrah (17 March 623), and
the battle of Badr began when one of Quraysh vowed 24
that he would drink of the cistern now in the hands of the Muslims. As he approached
the water, he was attacked and killed by one of the Companions.
Then `Utbah asked for single combat with three of the Muslim army. With
`Utbah were his brother and his son. The Prophet called on Ubaydah, Hamzah,
and `Ali to fight the three disbelievers. No sooner had the combat started
than the three disbelievers were killed.
The battle raged 25
fiercely after that, and all the time the Prophet was praying to Allah for victory.
Among his prayers was that earnest invocation for victory."O,
Allah, if this band perish 26
today, you will be worshipped no more." When Abu Bakr heard
this invocation, he said, "O, Prophet of Allah, be of comfort, for Allah will
surely fulfil His promise to you." After a while the Prophet had a light sleep,
then he awoke and said, "Be of good cheer Abu Bark. Victory from Allah is come
to you. Here is Jibril holding the rein of a horse and leading it, and he is
armed for war.
The command of the Prophet to his Companions was "Shuddu (Press them hard)",
and the answer on their part was: "Ahadun? ahad (Allah is One! Allah is
One)." On the side of the believers there were also the angels strengthening
their hearts and making firm their feet. The angels had received the Divine
message before:
"When
your Lord revealed to the angels: Surely I am with you, so make firm the
believers. I shall cast terror into the hearts of the disbelievers; so
strike their heads (above the necks),
and strike their every finger (the tips of
every finger)." (Al Anfal): 12).
Then, came also the Revelation:
"So
you did not kill them, but Allah killed them; and you did not throw, but
Allah did throw." (Al Anfal: 17).
Many of the believers did actually see the angels taking part in the battle.
One of them reported that as he was pursuing 27
one of the disbelievers, the disbeliever's head flew from his body,
before the believer could reach him. Other believers saw angels riding horses
whose hooves 28
never touched the ground. The leader of the angels was Jibril who wore a yellow
turban, while the other angels wore white ones.
So the angels had the Divine Command to take part in the battle, for it
was Ramadan, and it was the first victory for Islam in modern times.
When the battle ended, 50 of Quraysh were killed, and 50 others were taken captives.
29
Only 14 Muslims were killed that day.
Can the Dead Hear?
The bodies of the leaders of Quraysh who were killed in battle were put in a
common grave 30
. As they were thrown in the grave , the Prophet stood and said, "O
people of the grave! Have you found that what Allah promised you is true. For
I have found that what my Lord promised me is true." His Companions asked, "Are
you speaking to dead people?" The Prophet replied, "You are not more capable
of hearing me than they; but they cannot answer me."
The Prophet and his Family
1. The Story of a Captive:
Among the captives at Badr was Al `Abbas, the Prophet's uncle. He was brought
to Al-Madinah with other captives, who were made to ransom 31
themselves. `Abbas was brought before the Prophet, who ordered him to ransom
himself and his two nephews, for he was a rich man. Al `Abbas replied "I was
a Muslim but the people compelled me (to fight)." The Prophet's answer was,
"Allah knows best about your Islam. If what you say is true, Allah will reward
you for it. But to all outward appearance you have been against us, so pay us
your ransom." Now the Prophet had taken twenty okes 32
of gold from him and he said, Messenger of Allah." So Al `Abbas agreed
to pay his own ransom, the ransom of his two nephews, as well the ransom of
one of his allies. But the Prophet's answer was, "That has nothing to do with
your ransom. Allah took that from you and gave it to us." `Abbas said, "I have
no money." "Then where is the money which you left with' Ummul-Fadl, daughter
of Al-Harith when you left Makkah? You two were alone when you said to her,
If I am killed so much is for Al-Fadl, `Abdullah and Qutham and`Ubaydullah."
"By him who sent you with the truth", exclaimed Al `Abbas, "None but she and
I knew of this. Now I know that you are the Messenger of Allah." So Al `Abbas
agreed to pay his own ransom, the ransom of his two nephews, as well the ransom
of one of his allies.
2. The Prophet and his
Daughter:
Fatimah was the youngest of the Prophet's daughters. When she was about 20,
both `Abu Bakr and `Umar showed a readiness 33
to marry her, but the Prophet pointed out that he was in no hurry for her marriage,
and he preferred that she should marry his cousin, `Ali. When she married `Ali,
she did not find in the new house the many hands that were ready to help her
when she was in her father's house. So she complained one day to her husband,
"I have ground (corn) until my hands are blistered. 34"
Ali answered , "I have drawn water (for money) until I have pains in my chest.
Allah has given your father some captives, so go and ask him to give us a servant."
After some hesitation, she went to her father, who asked her why she had come.
"I have come to give you greetings of peace", she answered, too shy to speak
to him of her business. She went back to her husband, who asked her, "What did
you do?", and her answer was, "I was too shy to ask him." So both husband and
wife decided to go to her father, but the Prophet gently but decidedly did not
give them the needed servant. "I will not give you", the Prophet said, "and
let the people of the Bench (poor Muslims who lived nearest to the Prophet's
house) be tormented with 35
hunger. I have not enough for their need; but I will spend on them what may
come from the ransom of the captives."
3. The Chapter on
The Spoils (Surat Al'Anfal):
This chapter was revealed after the Battle of Badr, when there was disagreement
among some of the Companions about the spoils of war. The Divine Command
about the distribution of the spoils was given to the Prophet, who distributed
them equally among the Companions. But the chapter defines clearly some
of the objectives and policies of war in Islam.
The chapter begins by stating that the spoils of war belong originally to Allah
and His Messenger. Then there is mention of the fact that some of the believers
were unwilling to meet the army of Quraysh, and wanted only to get some of the
merchandise in Abu Sufyan's caravan. But the Will of Allah was effected to bring
destruction upon the disbelievers. When the Prophet asked Allah for victory
over the leaders of Quraysh, he was reinforced 36
by the angels, and the Muslims were assured material and moral support. Then
the law of no flight from battle (1) is revealed.
"O
you who have believed! When you meet those who disbelieve on the march,
do not turn your backs. He who turns his back except in ma noeuvring or
intending to join another section, incurs the anger of Allah, and his abode
is Hell, a miserable destiny." (15 and 16).
The believers are also instructed
how to conduct war.
"O you who have believed, when you meet an (enemy)
army, stand firm (2),
and remember Allah (3)
often, that you may succeed".
Then there is a reminder to the believers of the favor of Allah upon them when
they were few and weak, and afraid that the enemy would snatch 37
them away, and He gave them refuge 38
in Al-Madinah, nourished 39
them with good things, and gave them a decisive victory over Quraysh.
The address to the disbelievers comes quite justly,
"Say to those who disbelieve, if they cease
(fighting Muslims), they will be pardoned
for what is passed". But if they insist, fighting is obligatory.
"Fight them so that there is no more persecution;
And religion, all of it, is to Allah". (39) The end is the establishment
of pure monotheism, with no partners or associates to Allah.
Then Muslims are taught how to divide the spoils of war. A fifth of the spoils
40
goes to Allah and His Messenger, to the next of kin and orphans and the poor
and wayfarer; and the rest is for the fighters in the cause of Allah.
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