Islam and Non-Muslims: A New Perspective (Part 4/4)
Special Article
While commenting on the underlying reasons which form the basis of state authority for Jihad, Amin Ahsan Islahi, writes:
The first reason [for this condition] is that God Almighty does not like the dissolution and disintegration of even an evil system until a strong probability exists that those who are out to disintegrate the system will provide people with an alternative and a righteous system. Anarchy and disorder are unnatural conditions. In fact, they are so contrary to human nature that even an unjust system is preferable to them....this confidence [that a group will be able to harmonize a disintegrated system and integrate it into a united whole] can be reposed in such a group only as has actually formed a political government and has such control and discipline within the confines of its authority that the group can be termed as Al-Jama‘ah [the State]. Until a group attains this position, it may strive [by religiously allowable means] to become Al-Jama‘ah -- and that endeavour would be its Jihad for that time -- but it does not have the right to wage an ‘armed’ Jihad.
The second reason is that the import of power, which a group engaged in war acquires over the life and property of human beings, is so great that the sanction to wield this power cannot be given to a group the control of whose leader over his followers is based merely on his spiritual and religious influence on them [rather than being based on legal authority]. When the control of a leader is based merely on his spiritual and religious influence, there is not sufficient guarantee that the leader will be able to stop his followers from fasad fi’l-ard [creating a situation of disorder in the society]. Therefore, a religious 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 over them, for once the sword is unsheathed there is great danger that it will not care for right and wrong and that those who drew it will end up doing all [the wrong which] they had sought to end. Such radical groups as desire revolution and the object of whom is nothing more than disruption of the existing system and deposition of the ruling party to seize power for themselves play such games -- and they can, for in their eyes disruption of a system is no calamity, nor is cruelty of any kind an evil. Everything is right to them [as long as it serves their purpose]. However, the leaders of a just and righteous party must see whether they are in a position to provide people with a system better than the one they seek to change and whether they will be able to stop their followers from doing such wrong 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 of their confidence in mere chances and to create greater disorder than the one they had sought to end.39
Here some people justify that in some cases Islam allows Jihad without state authority by citing the skirmishes carried out by Abu Basir against the Quraysh. I am afraid this is a misinterpretation of facts: It is known historically40 that after the treaty of Hudaybiyyah, Abu Basir defected to Madinah. However, according to the terms of the treaty, he was duly returned back to the Quraysh by the Prophet (sws). He was sent back in the custody of two people of the Quraysh. On the way back, he killed one of his two custodians and again defected to Madinah. When he arrived in Madinah,the Prophet (sws) was angry with what he had done. Sensing that the Prophet (sws) would once again return him to the Quraysh, he left Madinah and settled at a place near Dhu’l-Marwah, where later on other people joined him. From this place, they would attack the caravans of the Quraysh.
If these guerrilla attacks are analyzed in the light of the Qur’an, the basic thing which comes to light is that whatever Abu Basir and has Companions (rta) did was not sanctioned at all by Islam. The Qur’an says that the actions and deeds of a person who had not migrated to Madinah were not the responsibility of the Islamic state:
وَالَّذِينَ آمَنُوا وَلَمْ يُهَاجَرُوا مَا لَكُمْ مِنْ وَلَايَتِهِمْ مِنْ شَيْءٍ حَتَّى يُهَاجِرُوا(8 :72)
And as to those who believed but did not migrate [to Madinah], you owe no duty of protection until they migrate. (8:72)
Not only did the Qur’an acquit the newly founded Islamic state of Madinah from the actions of these people, we even find the following harsh remarks of the Prophet (sws) about Abu Basir when he returned to Madinah after killing one of his two custodians:
وَيْلُ أُمِّهِ مِسْعَرَ حَرْبٍ لَوْ كَانَ لَهُ (بخارى: رقم 2734)
His mother be cursed, if he is able to find some supporters he is bound to ignite the flames of war. (Bukhari: No. 2734)
So, one can safely conclude that Jihad without state authority is terrorism and is totally prohibited in Islam. Moreover, clandestine attacks on a country even with state authority are not allowed. Jihad must be openly declared against the enemy country. If a peace treaty 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 the right to take the life of innocent civilians.
2. The Sole Ground for Jihad
In this regard, it needs to be understood that, apart from self-defence, the only legitimate reason for an Islamic state to undertake Jihad is to curb oppression and persecution in some other state whether Muslim or Non-Muslim. The Qur’an says:
وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنْ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَنَا مِنْ لَدُنْكَ وَلِيًّا وَاجْعَل لَنَا مِنْ لَدُنْكَ نَصِيرًا (4 :75)
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 us from this town, whose people are oppressors; and raise for us from Yourself one who will protect and raise for us from Yourself one who will help!’ (4:75)
Again, this should be resorted to when all diplomatic means fail. Moreover, Muslims should be in a position to successfully combat the enemy, otherwise the whole venture would be no more than a suicide. Again whether or not a country is in a position to wage war is a decision that should be taken by the elected representatives of the state and of course as human beings the possibility of error is always there.
The guideline to give due consideration to one’s military might is found in the life of the Prophet (sws) also. According to the Qur’an, it was necessary in those times that the believers should be in a certain number before they launch an attack. Initially, the believer to enemy ratio was 1:10 (The Qur’an, 8:66). However, later, after large scale conversions to Islam in later years of the Prophet (sws), this was reduced to 1:2 (The Qur’an, 8:66). It seems that in both these situations, the Almighty would be providing the remaining support Himself for this noble cause of curbing oppression. The above ratios 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 of the Prophet (sws). Therefore, an Islamic State should realize that if it wants to wage Jihad, its military might should never be less than half of the enemy’s military might if it wants to even expect Divine help.
Consequently, Muslim countries of today should keep consolidating and developing their military might to check any aggression from its enemies. The Qur’an says:
وَأَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ مِنْ قُوَّةٍ وَمِنْ رِبَاطِ الْخَيْلِ تُرْهِبُونَ بِهِ عَدُوَّ اللَّهِ وَعَدُوَّكُمْ وَآخَرِينَ مِنْ دُونِهِمْ لَا تَعْلَمُونَهُمْ اللَّهُ يَعْلَمُهُمْ وَمَا تُنفِقُوا مِنْ شَيْءٍ فِي سَبِيلِ اللَّهِ يُوَفَّ إِلَيْكُمْ وَأَنْتُمْ لَا تُظْلَمُونَ (8 :60)
Muster against them all the men and cavalry at your disposal so that you can strike terror into the enemies of Allah and of the believers and others beside them who may be unknown to you, though Allah knows them. And remember whatever you spend for the cause 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 Jihad is or was never 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 arguments from the Jihad carried out by the Prophet (sws) and his Companions (rta). It has already been shown that the Jihad carried out by the Prophet (sws) and his Companions (rta) after him was governed by a specific law meant only for the Prophets of Allah and their immediate addressees, and has nothing to do with later Muslims. A study of the Qur’an reveals that the purpose of their Jihad was neither territorial aggrandizement nor forcible conversion of people to Islam: contrary to both, it was a Divine punishment meted out to people who had arrogantly denied Muhammad (sws) in spite of being convinced about the truth of his message.41
In the light of these details, it is evident that Muslims today have no right to carry out Jihad to subjugate other countries to establish the supremacy of Islam or to forcibly convert 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 and punishment that is going to take place in the Hereafter an observable reality in this world, the Almighty selects certain personalities called Messengers to elucidate and explain the basic truths to their respective peoples. With the special help and assistance of the Almighty, they remove misconceptions that surround these concepts and vehemently remind people that if they do not accept these truths they shall be doomed in this world and in the Hereafter. Messengers give glad tidings of success both in this world and in the next to those who profess faith in them. People who deliberately deny these truths are punished in various degrees so that this whole episode can become an argument for the reward and punishment that is to take place on similar grounds in the Hereafter.
As a consequence of this fundamental premise what needs to be understood is that some directives of Islam are specific to the age of the Prophet Muhammad (sws) and his Companions (rta) and cannot be extended to later periods. The reason for this, as pointed out many times before in this article, is that a Muslim preacher cannot unveil the basic truths in their ultimate form as a Messengeris able to. Nor can he know whether a non-Muslim is knowingly denying it or not. Only the Almighty knows this. In the age of Messengers, He chose to reveal this judgement through His appointees, while in the second period of history He has not chosen to do so. Consequently, it is imperative that Muslims study the Qur’an and the life of the Prophet (sws), which are replete with the details of this divine scheme in the proper perspective.
If all these premises are true, then the attitude of Muslims towards non-Muslims should drastically change. Instead of showing an antagonistic behaviour towards them by threatening to subdue them, they should try to present the teachings of Islam in a lucid and articulate manner. They should think of ways and means to communicate the true message of Islam and refrain from policing and threatening non-Muslims. Like true preachers, they should invest their time in thinking of ways and means to earnestly call people to the truth. Their preaching should have a humble tone in it and they should deal very affectionately and amicably with non-Muslims. Muslims should consider them as their potential addressees to whom they can present the teachings of Islam through character and good deeds. Being antagonistic and hostile to them is a totally uncalled for attitude. Moreover when Muslims settle in non-Muslim countries, they are bound in a contract of citizenship. They must always honour this contract while living in such areas. They should respect the laws and live peacefully. They must never break these laws and if a situation comes when, owing to some law, they are not able to follow a directive of their religion which seems imperative to them, then instead of violating the law they should migrate from that country. They must remember that honouring a contract is a sacred duty and people who break their promises are disliked by the Almighty.
In this regard, for Muslims, the personality of the Prophet (sws) is a model in another sphere -- a sphere in which he expended all his efforts in the propagation phase to preach, educate and influence people in favour of Islam. In the words of Ghamidi:
All the Prophets of Allah adopted the method of convincing and urging people to accept the message they brought. In every period of time, whenever they were sent to their people, they vigilantly stuck to this methodology. True that many a time was their message rejected, they were exiled from their territories and many a time they were even killed, but they never changed this modus operandi. The Almighty always bade them to remain steadfast on this cause for this is their real duty. They have to reform and educate the society. Consequently, it is a historical fact that whenever the Prophets have been able to convince people about the basic truths, it was done in this manner. It is through this way that the mission of the Prophet Moses (sws) was accomplished and it is by adopting this course that the rulers of the Prophet Jonah’s (sws) nation accepted faith. Above all, the first Islamic state was founded in Madinah by the Prophet Muhammad (sws) by working along these lines.42
Today, the non-Muslim world has severe apprehensions about the Muslim bloc. To them Muslims pose a great threat to their freedom and liberty. John L. Esposito of the Georgetown University, Washington DC, USA, writes:
According to many Western commentators, Islam and the West are on a collision course. Islam is a triple threat: political, demographic, and socioreligious. For some, the nature of the Islamic threat is intensified by the linkage of the political and the demographic. Thus Patrick Buchanan could write that while the west finds itself ‘negotiating for hostages with Shiite radicals who hate and detest us,’43 their Muslim brothers are populating Western countries. The Muslim threat is as global in nature as Muslims in Europe. The Soviet Union, and America proliferate and prosper. Other observers such as Charles Krauthammer, in the midst of the unraveling of the Soviet Union, spoke of a global Islamic uprising, a vision of Muslims in the heartland and on the periphery of the Muslim world rising up in revolt: a “new ‘arc of crisis’ … another great movement is going on as well, unnoticed but just as portentous: a global intifada”44.45
Muslims should come forward and put an end to the threat non-Muslims feel from them. The highly talked of ‘Clash of Civilizations’ should be converted into a ‘Dialogue between Civilizations’. Muslims must learn to live in a pluralistic world peacefully.
Moreover, if the issues discussed in this article are found convincing, then the real threat to non-Muslims lies elsewhere: They must calmly contemplate on the fate of deliberately denying the last Messenger of God. They must keep in mind the fate of their ancestors in the Prophetic times – a fate which they met by knowingly denying him. However, the sword of Democles does not hang over them in this world at least. Whether they knowingly deny may or may not be known in this world, but surely in the Hereafter this reality shall be unveiled. Such an attitude would lead them to the gravest of penalties. Similarly, they should also consider how a careless attitude in this regard may prove disastrous for them in the Hereafter for according to the Qur’an the Almighty has sent His Messengers and Prophets so that man is left with no excuse to deny the basic truths:
رُسُلًا مُبَشِّرِينَ وَمُنذِرِينَ لِأَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا (4 :165)
[We sent] messengers who gave glad tidings as well as warnings so that mankind after the coming of these messengers are left with no plea against the Almighty [regarding the basic truths]. For God is exalted in power, wise. (4:165)
In recent times, many non-Muslim scholars have paved the way for a meaningful dialogue between Muslims and non-Muslims. They have tried to pinpoint the areas of mutual agreement. William Montgomery Watt, professor emeritus of Arabic and Islamic Studies at the Edinburgh University, writes:
The most important requirement is to admit that religious and moral systems other than Islam, even if they are far from perfect in Muslim eyes, may contain a large measure of truth. Muslims would, of course, continue to hold that Islam is religiously and morally superior, but they would also have to recognize that the adherent of any moral and religious system normally thinks that his system is superior to others. Since there is no generally accepted criterion to distinguish between the truth and falsehood of such systems, co-operation between the adherents of different systems requires that all should admit that the others are true at least up to a point, and it is usually unnecessary to specify in what respects each is true. In other words, Muslims are required to accept a pluralism of religions and moralities, and to see themselves as one community within a pluralistic world. A corollary would be that they might possibly have something to learn from some of the other systems.
It is in the application of moral values to social and political life that co-operation would appear to present fewest problems, at least intellectually. The relation of morality to religion is a difficult question because, though we may speak of Christian ethics and Buddhist ethics, morality is to a great extent independent of religion, and is based rather on the nature of human beings. At the same time, however, religion helps individuals to live more in accordance with their moral beliefs. The life of all human communities is based, among other values, on those implicit in the fifth to the ninth of the Ten Commandments in Exodus 20, which may be stated positively as respect for parents, for life, for marriage and for property, and truthfulness in public statements. Recognition of these values is also assumed as part of the basis of the United Nations and other global institutions, though there is still much to do before all international political activity is based on moral principles. Since these values are all upheld by the Shari’ah, Muslims should have no difficulty in co-operating with others who are working for a fuller incorporation of moral values into the life of human beings at all levels.46
If, in the opinion of Professor Watt, morality is the most common factor among various religions, then one great moral value is upholding the truth. Conversely, denying what one is convinced of is a grave sin. Muhammad (sws) and his preaching mission must always continue to be thought provoking to Non-Muslims since it poses a threat to them in the Hereafter if they deny him in spite of being convinced of his Prophethood. They must keep in mind that as per the Qur’an, the Almighty has played His role in elucidating this fact. Only a legitimate excuse on their part can now save them on the Day of Judgement from His wrath.
______________
Appendices
Appendix A: The Preaching Mission of Noah (sws)
The various stages of the Prophet Noah’s preaching mission are very compactly set forth in a brief surah of the Qur’an: Surah Nuh. A short analysis of it follows:
a. The Propagation Phase
Noah (sws) began his preaching by warning his nation about the basic truths. The underlined words in clear simple terms state the three-point agenda which formed the crux of Noah’s message. These three points are, in fact, the basis of propagation and preaching of all the Prophets of Allah. Noah (sws) explicitly told his nation that they would be given a certain amount of time to mend their ways. If they do not do so, they would be destroyed:
إِنَّا أَرْسَلْنَا نُوحًا إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِنْ قَبْلِ أَنْ يَأْتِيَهُمْ عَذَابٌ أَلِيمٌقَالَ يَاقَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ أَنْ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيْعُوْنِيَغْفِرْ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُسَمًّى إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لَا يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ(71 :1-4)
[O Prophet! just as We have sent forth you], We had sent forth Noah as a Rasul to his people [with the directive]: ‘Warn your people before there comes to them a grievous penalty’. He said: ‘O my People! I am to you a warner, clear and open. [I call upon you] to serve Allah and remain within the limits set by him and obey me. [I inform you that as a result of this] the Almighty shall forgive your [previous] sins, and shall give you respite till an appointed time. Verily, the time appointed by Allah, when it comes, cannot be put off. Would that you understood this!’ (71:1-4)
The Prophets of Allah invest all their time and effort in trying to warn their people of the punishment which they would encounter if they do not mend their ways. In this regard, the Prophet Noah (sws) had the distinction of warning his people for an extremely long period: almost a millennium. His earnest calls should have melted their hearts and stirred their souls had they responded properly. However, the more he called them, the more they ran away from him. The following verses portray the reaction of the leaders of Noah’s people and spells out the basic reason for their denial: pride and arrogance:
قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلًا وَنَهَارًافَلَمْ يَزِدْهُمْ دُعَائِي إِلَّا فِرَارًاوَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ وَاسْتَغْشَوْا ثِيَابَهُمْ وَأَصَرُّوا وَاسْتَكْبَرُوا اسْتِكْبَارًا (71 :5-7)
[He kept on calling them to this message but they did not pay any heed until at last] he said: ‘O Lord! day and night I have called my people but my calls have only added to their aversion. And whenever I called upon them [to show repentance] so that You [O Lord!] may forgive them, they thrust their fingers in their ears and drew their cloaks over them and persisted in their denial and bore themselves with insolent pride’. (71:5-7)
Thesurah goes on to show that after sometime Noah (sws), seeing the denial of his people, augmented his crusade and launched an extensive effort to beseech his nation: for a true preacher does not get frustrated at the obstinacy of his people; in fact the more they evade his calls the more he increases his pitch and the more hostility they show to him the more gracious he becomes:
ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًاثُمَّ إِنِّي أَعْلَنتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًافَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا يُرْسِلْ السَّمَاءَ عَلَيْكُمْ مِدْرَارًاوَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا (71 :8-12)
Then I openly called them and then appealed to them in public and beseeched them in private: ‘Seek forgiveness from your Lord’ I said. ‘Indeed, He is ever Forgiving. [As a consequence] He shall send down on you abundant rain from the heavens and shall strengthen you with wealth and sons and shall make for you gardens and shall bring forth for you springs of water’. (71:8-12)
Once the truth had been unveiled to his addressees, they were scolded and reprimanded that their fate is at hand. It can be seen from the following verses that the earnest pleadings of Noah (sws) have given way to stern words of rebuke. A nation is often misled by its wealth and riches in the time of respite allotted to it by the Almighty according to His laws. They consider this period of reprieve as eternal and often cite it as a testimony of their own rectitude. The people of Noah (sws) too had become deeply engrossed in their misdeeds. The surah prods them that they must not misunderstand the purpose of the freedom given to them by Allah’s majesty and grace; they must be mindful of the precious time they are losing and if they continue to be indifferent, the Almighty shall decide their fate once and for all. The verses state the reason why must these people, who consider the Day of Judgement as something unlikely, remain mindful of His grace and majesty mentioned in the previous verse: if the Almighty has shown such a profound display of His Power and Grandeur in creating man, He can easily create him a second time:
مَا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًاوَقَدْ خَلَقَكُمْ أَطْوَارًاأَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًاوَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًاوَاللَّهُ أَنْبَتَكُمْ مِنْ الْأَرْضِ نَبَاتًاثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًاوَاللَّهُ جَعَلَ لَكُمْ الْأَرْضَ بِسَاطًالِتَسْلُكُوا مِنْهَا سُبُلًا فِجَاجًا(71 :13-20)
What has come upon you that you do not fear the Majesty of your Lord, for He has made you in gradual stages in various moulds. [We said]: ‘See you not how God has made seven heavens one above the other? And made the moon a light therein and the sun a lamp? And Allah has grown you from the earth in such an elaborate way and to the earth He will return you and then He will suddenly bring you forth from it without any effort. And Allah has spread out the earth for you as a spreading that you may walk in its spacious passes [that lie between the mountains]. (71:13-20)
b. The Acquittal Phase
As soon as Noah’s propagation mission reached its culmination, he announced his acquittal from his people. He dissociated himself from them so that they could be punished:
قَالَ نُوحٌ رَبِّ إِنَّهُمْ عَصَوْنِي وَاتَّبَعُوا مَنْ لَمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلَّا خَسَارًاوَمَكَرُوا مَكْرًا كُبَّارًاوَقَالُوا لَا تَذَرُنَّ آلِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًاوَقَدْ أَضَلُّوا كَثِيرًا وَلَا تَزِدْ الظَّالِمِينَ إِلَّا ضَلَالًا(71 :15-24)
Noah said: ‘O Lord! they have disobeyed me and followed those [leaders of theirs] whose wealth and children only added to their ruin and they contrived great schemes and said: “Abandon not these Gods of yours whatsoever and abandon not [this] Wadd nor Suwa‘; and neither Yaguth nor Ya‘uq nor Nasr.” And [in this manner] they misled many. And [now, O Lord!] only increase these wrong-doers in further error’. (71:15-24)
c. The Judgement Phase
In the final phase, his nation’s fate was decided and they were wiped out:
مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا (71 :25)
And because of their misdeeds they were drowned and then were cast into a great Fire. Then they found none to help them against Allah. (71:25)
The verses also refer to the punishment of the Hereafter encountered by them wherein they will be cast in Hell. The punishment of the next world has been stated in the past tense to show its certainty.
Appendix B: Fate of some Nations who denied their Messengers
Surah Qamardepicts in the following words the fate of some nations who deliberately rejected their Messengers:
كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا عَبْدَنَا وَقَالُوا مَجْنُونٌ وَازْدُجِرَفَدَعَا رَبَّهُ أَنِّي مَغْلُوبٌ فَانْتَصِرْفَفَتَحْنَا أَبْوَابَ السَّمَاءِ بِمَاءٍ مُنْهَمِرٍ وَفَجَّرْنَا الْأَرْضَ عُيُونًا فَالْتَقَى الْمَاءُ عَلَى أَمْرٍ قَدْ قُدِرَوَحَمَلْنَاهُ عَلَى ذَاتِ أَلْوَاحٍ وَدُسُرٍتَجْرِي بِأَعْيُنِنَا جَزَاءً لِمَنْ كَانَ كُفِرَوَلَقَدْ تَرَكْنَاهَا آيَةً فَهَلْ مِنْ مُدَّكِرٍفَكَيْفَ كَانَ عَذَابِي وَنُذُرِوَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (54 :9-17)
[Similarly], before them the folks of Noah [rejected their Prophet] by declaring Our servant to be a liar and said that he was a mad man, and he was badly scolded [by them]. At last he cried unto his Lord saying: I am vanquished, Take revenge from them. So We opened the gates of heaven with water pouring forth, and caused the earth to burst with gushing springs. The waters met at the point decreed and We carried him [---Our servant Noah] on a vessel made of planks and nails, which sailed under Our protection: a recompense for him who had been snubbed. And We made this tale a sign [for those who would learn a lesson from it]. So is there anyone who would take heed [from this]! [You heard this tale!]. Tell Me how [dreadful] was My punishment, how [stern] was My warning? [Will you also receive admonition like this?]. And, [indeed], We have made the Qur’an very appropriate for admonition. Is there any who shall take heed?!! (54:9-17)
كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِإِنَّا أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّتَنزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍفَكَيْفَ كَانَ عَذَابِي وَنُذُرِوَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ (54 :18-22)
[Similarly], the people of Ad rejected the warnings. Then observe how dreadful was My punishment and how My promised doom [got hold of them]! On a day of unremitting woe, We had let loose on them a howling wind which plucked out the people [of A^d from their places] as if they were uprooted trunks of palm-trees. So tell Me how [dreadful] was My punishment and how [stern] was My warning. [Will you also receive admonition like this?]. And We have made the Qur’an very appropriate for admonition. Is there anyone who shall take heed?!! (54:18-22)
كَذَّبَتْ ثَمُودُ بِالنُّذُرِفَقَالُوا أَبَشَرًا مِنَّا وَاحِدًا نَتَّبِعُهُ إِنَّا إِذًا لَفِي ضَلَالٍ وَسُعُرٍأَؤُلْقِيَ الذِّكْرُ عَلَيْهِ مِنْ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌسَيَعْلَمُونَ غَدًا مَنْ الْكَذَّابُ الْأَشِرُإِنَّا مُرْسِلُو النَّاقَةِ فِتْنَةً لَهُمْ فَارْتَقِبْهُمْ وَاصْطَبِرْوَنَبِّئْهُمْ أَنَّ الْمَاءَ قِسْمَةٌ بَيْنَهُمْ كُلُّ شِرْبٍ مُحْتَضَرٌفَنَادَوْا صَاحِبَهُمْ فَتَعَاطَى فَعَقَرَفَكَيْفَ كَانَ عَذَابِي وَنُذُرِإِنَّا أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَاحِدَةً فَكَانُوا كَهَشِيمِ الْمُحْتَظِرِوَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ(54 :22-32)
The Thamud also rejected this warning by saying: Are we to follow a person who stands alone amongst us? If we do so, we shall, [in fact], be straying [from the right path] and [would eventually] find ourselves [in the raging fire of] Hell. Did he alone among us receive this Reminder? Nay, he is indeed a liar, a boaster. [We said:] tomorrow they shall know who is the liar and [who is] the boaster. We will be sending a she-camel as a test for them. So wait and see and have patience, and inform them that the water is to be shared between [her and] them. [Now] everyone shall come on his turn. At this, they cried out to their leader; so he came forward and hamstrung her. So observe how My punishment descended upon them and how My promised doom got hold of them. We sent upon them a single shout and they became [crushed powder] like the trampled hedge of a sheep-fold builder. [Will you now also receive admonition like this?]. And We have made the Qur’an very appropriate for admonition. Is there anyone who shall take heed?!! (54:23-32)
كَذَّبَتْ قَوْمُ لُوطٍ بِالنُّذُرِإِنَّا أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّا آلَ لُوطٍ نَجَّيْنَاهُمْ بِسَحَرٍنِعْمَةً مِنْ عِنْدِنَاكَذَلِكَ نَجْزِي مَنْ شَكَرَوَلَقَدْ أَنذَرَهُمْ بَطْشَتَنَا فَتَمَارَوْا بِالنُّذُرِوَلَقَدْ رَاوَدُوهُ عَنْ ضَيْفِهِ فَطَمَسْنَا أَعْيُنَهُمْ فَذُوقُوا عَذَابِي وَنُذُرِوَلَقَدْ صَبَّحَهُمْ بُكْرَةً عَذَابٌ مُسْتَقِرٌّفَذُوقُوا عَذَابِي وَنُذُرِوَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ(54 :33-41)
[Similarly,] the people of Lot rejected this warning. [As recompense for this crime], We unleashed on them a stone-charged whirlwind; only the followers of Lot survived, whom, as a special favour, We evacuated [from that place] before the advent of dawn. Thus do We reward every person who is thankful. And, indeed, Lot had warned them of Our punishment, but they only foolishly argued [with him about Our] warnings. And they tempted him to hand over his guests to them [for a wanton purpose]; so We blinded their eyes [and said] taste you My wrath and [the terrible consequences of] My warning. And, indeed, at daybreak, an abiding punishment seized them. [So now] taste My wrath and [the terrible consequences of] My warning. [Will these people also receive admonition after tasting My punishment]! And We have made the Qur’an very appropriate for admonition. Is there anyone who shall take heed?!! (54:33-41)
وَلَقَدْ جَاءَ آلَ فِرْعَوْنَ النُّذُرُكَذَّبُوا بِآيَاتِنَا كُلِّهَا فَأَخَذْنَاهُمْ أَخْذَ عَزِيزٍ مُقْتَدِرٍ (54 :42-3)
And, indeed, to the Pharaoh’s people also came the warnings. But [in a similar manner], they also rejected all Our signs; so We grasped them with the grasp of One Mighty, Powerful. (54:42-3)
Appendix C: Treatment of Non-Muslim Minorities
It has been shown that non-Muslim minorities living in an Islamic state must be classified as Mu‘ahids (citizens by contract). As far as the attitude of an Islamic state to its non-Muslim minorities is concerned, it needs to be appreciated that all dealings with them should be according to the terms of the treaty concluded with them. Muslims have been bound by Islam to abide by these terms in all circumstances and to never violate them in the slightest way. Such violations according to Islam are totally forbidden and, in fact, amount to a grave transgression. The Qur’an says:
وَأَوْفُوا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْئُولًا(17 :34)
Keep [your] covenants; because indeed [on the Day of Judgement] you will be held accountable for them. (17:34)
The Prophet (sws) is reported to have said:
أَلَا مَنْ ظَلَمَ مُعَاهِدًا أَوْ انْتَقَصَهُ أَوْ كَلَّفَهُ فَوْقَ طَاقَتِهِ أَوْ أَخَذَ مِنْهُ شَيْئًا بِغَيْرِ طِيبِ نَفْسٍ فَأَنَا حَجِيجُهُ يَوْمَ الْقِيَامَةِ (ابو داؤد: رقم 3052)
Beware! I myself shall invoke the justice of the Almighty on the Day of Judgement against the person who oppresses and persecutes a Mu‘ahid, or reduces his rights, or burdens him [with responsibilities] he cannot bear, or takes something from him against his will. (Abu Da’ud: No. 3052)
In this regard, the Qur’an has explicitly stated the principle that Muslims while dealing with their enemies must not exceed the limits of justice, not to speak of Mu‘ahids who have accepted to live peacefully in an Islamic State:
وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ (5 :8)
And let not the enmity of a people turn you away from justice. Deal justly; this is nearer to piety. (5:8)
As far as their rights are concerned, they should be given all the rights that are sanctioned by the norms of justice and fairness for people in a civilized society. For example:
Their life, wealth and honour should be protected by the state such that no one whosoever is able to lay hands on them.
The needy and poor among them should be provided the basic necessities of life.
Their personal matters and religious rituals should be exempted from the law of the state and no interference should be made in their faith and religion.
Their places of worship should be given full protection.
They should be allowed to present their religion to others in a polite manner.
They should be allowed to be elected to public offices except to those which may require Muslims to preserve the religious identity of the state.
In this regard, however, there exists an exception regarding the Arabian peninsula. Pre-Islamic Arabia was conquered and given in the possession of Muhammad (sws) and his Companions (rta) by the Almighty in accordance with His established scheme regarding His Messengersthat has been discussed earlier in detail in the main text of this article. It is the Almighty who actually took control of matters and saw to it that the Kuffar be punished through the hands of the believers. The Messengersand their Companions(rta) act as no more than the implementers of His will. So in accordance with this law, specifically meant for the Messengers, Muhammad (sws) and his Companions (rta) were told that they would have to fight the Idolaters of Arabia until the supremacy of Islam was achieved:
وَقَاتِلُوهُمْ حَتَّى لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ (8 :39)
And fight them on until there is no more persecution and there prevails the religion of God everywhere [in this land of Arabia]. (8:39)
This Qur’anic directive has been referred to by the Prophet in the following words:
لَا يَجْتَمِعُ دِينَانِ فِي جَزِيرَةِ الْعَرَبِ (مؤطا: رقم 1651)
No religion other than Islam should reign in Arabia. (Mu’atta:No. 1651)
With the implementation of this divine scheme, Arabia was required to become a symbol of monotheism. Here every trace of polytheism was to be uprooted. Therefore, all idols were destroyed. Consequently, in Arabia no non-Muslim was and is allowed to build places of worship to practice polytheism.
The directive is not related to other countries and territories in which non-Muslims can live as permanent citizens and build places of worship. So, we find the Companions (rta) of the Prophet (sws) giving full religious freedom to their subjects in conquered areas outside Arabia.
All non-Muslims who come to Arabia would be treated as its guests and temporary residents and would not be given its full citizenship for reasons mentioned above.
An issue that is linked with non-Muslim occupation in Holy lands is their visiting the Baytullah.
On the basis of the following verse, some scholars47 opine that non-Muslims cannot enter Muslim places of worship, in particular the Baytullah:
يأَيُّهَا الَّذِينَ ءَامَنُواْ إِنَّمَا الْمُشْرِكُونَ نَجَسٌ فَلاَيَقْرَبُواْ الْمَسْجِدَ الْحَرَامَ بَعْدَ عَامِهِمْ (9 :28)
Believers, verily these Idolaters are unclean [of faith]. So let them not after this year of theirs approach the Sacred Mosque. (9:28)
It is evident from this verse that the real reason of this prohibition is polytheism which has been called impure and unclean. Consequently, this prohibition stands analogously extended to people who have adopted polytheism as their religion, for example some sects of Hinduism. It cannot be extended to the adherents of such monotheistic religions as Judaism and Christianity. As has been explained earlier, though the followers of Christianity are involved in polytheistic practices, yet they never condone to polytheism as the real religion. Obviously, there is a world of difference between getting involved in polytheistic practices while considering them to be non- polytheistic and becoming followers of polytheism itself.
_________________