By Ghulam Ghaus Siddiqi, New Age Islam
24 February 2018
The
situation of 21st century is remarkably different from that of the
early period of Islam. Over the course of time, human minds have
witnessed various examples of flexibility in Islamic rulings. We can
read out numerous examples of Islamic rulings which were initially
applicable but cannot be applied now to this present century. Each
Islamic ruling comes into effect for fulfilling certain objectives.
After the objectives are achieved, the rulings become invalid or are
postponed. Even the common readers have now started knowing that some
Islamic rulings or legal values [Ahkamat] are conditional, contextual,
specific and exceptional. They have also known that some Islamic rulings
are universal, general and absolute and can never be changed. The
detailed knowledge, in this regard, can be gained from books related to
Sciences of Islamic Laws, Tafsir and Hadith.
But
sadly enough, we see some people, especially the terrorist masterminds
who, despite having awareness, do not adopt the entirety of what is
known as the best methodological approach required for interpreting the
Quran and Sunnah. Thus they fail to take out the best meaning. Since
they are committing such a failure in context of war-related verses and
Ahadith, it has become more a matter of worry for us, because this is
increasing problems in two ways. First problem is that this is resulting
into brainwashing the naive Muslim youngsters with the idea that it is
incumbent upon them to wage war against their ‘enemies’. Second problem
is that this is encouraging non-Muslims to believe that whatever the
modern terrorists are doing is thoroughly approved by the Quran and
Sunnah. To a great extent, these two problems together are creating the
third problem, that is, even some of the moderate people from among the
Muslims and non-Muslims can be seen waging the war of words and blaming
one another for terrorist activities. Affected by these three faces of
the problem, our common readers who honestly and objectively want to
read Islam but are incapable of distinguishing between what Islam
teaches and what it prohibits concerning the war-related verses. Feeling
the very problems in mind, a friend of mine has urged me to write an
enlightening commentary on the war-related verses of the Quran, and how
they should be best interpreted to curb modern terrorism and how they
can work to reform the already brainwashed people.
The
purpose of my writing this series of articles is mainly built on
reforming the two terror-influenced groups; one that seeks to join the
terrorist queues and damage the global peace, and other that is blaming
Islam for the terrorist attacks.
Prior
to initiating this commentary of war-related verses, I had to go
through all the required academic methodologies and investigations. I
adopted the classical methodologies of Sciences of Tafsir (Ilm
al-Tafsir), Hadith (Ilm al-Hadith) and of Islamic Laws (Usul al-Fiqh)
which are necessary for getting all-round understanding of any Islamic
ruling derived from the Quran and Sunnah. But in this commentary, I have
avoided presenting the detailed scholastic discussion, necessarily
taking into account the minds of the common readers.
Let
us begin this first part with what is known as the first war-related
Quranic verse 2:190 which reads, “And fight in the way of Allah against
those who fight against you, but do not transgress. Truly Allah loves
not the transgressors.” (2:190).
This
verse (2:190) is considered by some to be the first in the
chronological order of revelation to permit fighting. Ibn Jarir Tabari
narrates with his full chain of narration on the authority of ar-Rabi’
that this was the first verse revealed to permit fighting. Others differ
from this view and regard 22:39 as the first verse for this matter. It
is reported that Abu Bakr as-Siddiq said that the first verse revealed
about fighting was the verse in Surah Haj (22:39), which is translated
as, “Permission is granted to those against whom the disbelievers wage
war, as they are being wronged; and indeed Allah is Able to assist them”
(22:39). Allama Qurtabi wrote in his book of Tafsir that this verse
(22:39) is more frequently cited as being the first. However the
preponderant statement [Qaul-e-Rajih] among scholars is that the verse
2:190 is the first in this regard. To make agreement between two
conflicting statements, some possible reasons are presented. One reason
is that the verse 2:190 was first revealed in reality while the verse
22:39 was first-additionally revealed. Other reason is that, the
narrators of the cause of revelation [Shan e Nuzul] of the verse 22:39
might not have been present near the beloved Prophet (peace be upon him)
during revelation of the first war-related verse 2:190, and accordingly
they narrated what they respectively witnessed at first.
However
there is no disagreement that, before the revelation of 2:190 or 22:39,
fighting was forbidden in Makkah and initially in Madina. As per
“Tibyan al-Quran” authored by Allama Ghulam Rasool Saeedi, the Quranic
verses which initially debarred Muslims from fighting in defence are as
follows;
“Repel evil with the best deeds; We well know the matters that they fabricate”. (23:96)
“So forgive them and excuse them; indeed Allah loves the virtuous”. (5:13)
“And be patient over what they say and avoid them with gracious avoidance”. (73:10)
“Then
if they turn away, O dear Prophet, (Mohammed – peace and blessings be
upon him) upon you is nothing but to clearly convey (the message)”.
(16:82)
“Therefore
advise; indeed you are a proclaimer of advice. (The Holy Prophet is a
Remembrance from Allah.) You are not at all a guardian over them”.
(88:21-22)
“And you are not one to use force over them” (50:45)
But
with the revelation of 2:190, fighting was allowed against those who
initiated fighting; “And fight in the way of Allah against those who
fight against you, but do not transgress. Truly Allah loves not the
transgressors.” (2:190).
This
first command for fighting was revealed in connection with the Treaty
of Hudaybiyyah. It is reported that in 6 A.H/628, the beloved Prophet
(peace be upon him) went out with his companions from Madinah to Makkah
for performing ‘Umrah. When they camped at Hudaybiyyah near Makkah, the
Makkans came and prevented them from continuing on into Makkah. So the
Muslims remained there for a month. Then they made a treaty stipulating
that they would turn back the following year for three days and perform
the ‘Umrah and that there would be no fighting among them. Having
concluded the Treaty, they came back to Madinah. Then, as the time for
that approached, Muslims feared treachery of the Makkan pagans and being
called upon to fight in the sacred precinct [Haram] during the sacred
months. This verse 2:190 was then revealed to set the rules of war,
meaning that Muslims are allowed to fight if the Arab pagans initiate
fighting with them. We already know that in the initial days, Muslims
were brutally tortured, murdered and driven out of their homes, but
despite that, as the above Quranic verses testify to this fact, they
were commanded to have patience and pardon their enemies, but now since
they have made a treaty and are feeling treachery of the Makkans,
Muslims are therefore allowed to fight them in their defence.
There
are two statements about this verse 2:190; one group of scholars say
that this verse has been abrogated by 9:5, while Ibn Zyad and ar-Rabi
say this was abrogated by 9:36, but another group including Umar ibn
‘Abdul Aziz and Mujahid said that this verse is Muhkam whose judgment
remains all-time operative and means: “fight those who fight you and do
not transgress by killing women, children, monks etc”.
It
is reported in Tafsir Qurtubi that, as per an-Nahhas, the position of
this verse being Muhkam is sound both in terms of Sunnah and logic. As
for the Sunnah, Ibn ‘Umar reports a Hadith that, during one of his
expeditions, the Messenger of Allah (peace be upon him) saw a woman who
had been killed, he abhorred that and forbade the killing of women and
children. As for logic, this applies to children and those like them,
like monks, the chronically ill, old men and peasants who should not be
killed. (Qurtubi)
Ibn
Abbas said “….do not transgress” (2:190) means “Do not kill women,
children, old men, or those who offer peace and restrain their hand. If
you do that, you will have transgressed against them” (Tafsir Tabari).
In
one of his letters, the Umayyad Caliph ‘Umar ibn Abd al-Aziz commented
on the verse 2:190 and wrote that it means “do not fight those who do
not fight you” (Tabari).
It
is reported that Hadrat Ali (may be Allah pleased with him) said, “Do
not initiate the war as long as they do not fight you, because you are
the followers of Truth.” (Nahjul Balagh p.453)
Explaining
the verse 2:190, a famous Indian Sufi theologian Madani Miyan says in
his book of Tafsir, that during wartimes you need to implement justice.
Do not kill the peaceful citizens, do not destruct the populated areas,
hospitals, places of worship and do not mutilate. (Tafsir-e-Ashrafi)
The
scholars who consider this verse 2:190 Muhkam set the rules of war with
support of the following instructions given by the beloved Prophet
(peace be upon him) to his soldiers in the state of war;
(1) “Do not kill any child, any woman, or any elder or sick person.” (Sunan Abu Dawud)
(2) “Do not practice treachery or mutilation. (Muwatta Malik)
(3)
“Do not destroy the villages and towns, do not spoil the cultivated
fields and gardens, and do not slaughter the cattle.” (Sahih Bukhari;
Sunan Abu Dawud)
(4) “Do not kill the monks in monasteries, and do not kill those sitting in places of worship. (Musnad Ahmad Ibn Hanbal)
(5) “Do not uproot or burn palms or cut down fruitful trees. (Al-Muwatta)
(6)
“Do not wish for an encounter with the enemy; pray to Allah to grant
you security; but when you [are forced to] encounter them, exercise
patience.” (Sahih Muslim)
(7) “No one may punish with fire except the Lord of Fire.” (Sunan Abu Dawud).
A Brief Summary for Reforming the Brainwashed Youth
The
points derived from the verse 2:190 can be shortly summarised that this
verse was the first revealed to permit fighting. As a Muhkam verse,
this sets the guidelines for defence and prohibits every sort of
transgression. In this 21st century, the people have made certain laws
for promoting peaceful coexistence and maintaining peace-treaties,
therefore, the war should not be initiated against any peace-seekers.
The modern terrorists are transgressing the limits set by Allah Almighty
and detailed by the beloved prophet (peace be upon him) as mentioned
above in the verse 2:190 and a number of Ahadith. In the Shariat
terminology, they are transgressing the limits of Allah, by initiating
the war against the peaceful citizens, killing children, women,
chronically ill, old men, bombing the populated areas and punishing the
innocent civilians with fire. These are the crimes they are committing
by making the strictly forbidden acts lawful, and thus they are
inventing falsehood about Allah. Do they forget at such a time the
Quranic warnings, such as “And do not say about what your tongues assert
of untruth, ‘This is lawful and this is unlawful’, to invent falsehood
about Allah. Indeed, those who invent falsehood about Allah will not
succeed” (16:116)?! While committing terrorism, do they ignore this
Quranic verse which commands Muslims to fulfil the promise as, “And
fulfil every covenant, Verily the covenant will be questioned about”
(17:34)?! While committing indiscriminate killing, do these brainwashed
youth forget this Quranic verse which reads, “But if they intend to
peace, you also incline to it...” (8:61)?! While brainwashing their
members and the youth, why and why do the terrorist masterminds
intentionally ignore the Quranic command which says, “And do not kill
the soul which Allah has forbidden, except by right. And whoever is
killed unjustly - We have given his heir authority, but let him not
exceed limits in [the matter of] taking life. Indeed, he has been
supported [by the law]” (17:33)?! From the above mentioned Quranic
verses and Ahadith, it is known to us that killing peaceful citizens
including women, children, old men, monks, destructing places of worship
etc are forbidden, then why do the terrorists commit such explicit
crimes?! While committing terrorism, why do they make their own
decisions in preference to Allah’s decision, while the Quran says, “The
decision is only for Allah. He relates the truth, and He is the best of
deciders.” (6:57)?! The answers to all such questions are comprehensible
in our minds that the terrorists have been brainwashed by their
master-ideologues and thereby they are perpetrating those acts which are
strictly forbidden in the Quran and Sunnah. But after knowing the
facts, if they seek repentance [Tauba] with sincere heart and stop
committing such forbidden acts, they may be forgiven, as indeed Allah is
the most forgiving and merciful.
(Continued)
Related Articles:
(Continued)
A
regular Columnist with NewAgeIslam.com, Ghulam Ghaus Siddiqi Dehlvi is
an Alim and Fazil (Classical Islamic scholar) with a Sufi background and
English-Arabic-Urdu Translator.
7:15 PM
Moderate Islamist here
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