Jihad as warfare
The Quran asserts that if the use of force would not have been allowed in curbing the evils by nations, the disruption and disorder caused by insurgent nations could have reached the extent that the places of worship would have become deserted and forsaken. As it states:
Javed Ahmed Ghamidi divides just warfare into two types:
1. Against injustice and oppression
2. Against the rejecters of truth after it has become evident to them
The first type of Jihad is generally considered eternal, but Ghamidi holds that the second is specific to people who were selected by God for delivering the truth as an obligation. They are called witnesses of the truth (Arabic:شهادة, see also Itmam al-hujjah); the implication being that they bear witness to the truth before other people in such a complete and ultimate manner that no one is left with an excuse to deny the truth. There is a dispute among Islamic jurists as to whether the act of being "witness" was only for the Companions of Muhammad or whether this responsibility is still being held by modern Muslims, which may entitle them to take actions to subdue other Non-Muslim nations. Proponents of Companions of Muhammad as being "the witness" translate the following verse only for the Companions while others translate it for the whole Muslim nation. As in Qur'an:
Similarly, proponents of Companions of Muhammad as being "the witness" present following verse to argue that Companions of Muhammad were chosen people as witnesses just as God chooses Messengers from mankind. As in Qur'an:
Following is the first verse of the Quran in which the Companions of Muhammad, who had migrated from Mecca were given permission to fight back if they were attacked:
The reason for this directive in Medina instead of Mecca considered by most Muslim scholars is that without political authority armed offensives become tantamount to spreading disorder and anarchy in the society. As one of Islamic jurist writes:
Directive of warfare
The directive of the Jihad given to Muslims in Qur'an is:
These verses told Muslims that they should not merely fight the Banu Quraish if they resist them in offering Hajj, but the Quran goes on to say that they should continue to fight the Banu Quraish until the persecution perpetrated by them is uprooted and Islam prevails in the whole of Arabia. Initially Muslims were required to fulfill this responsibility even if the enemy was ten times their might. Afterwards, the Qur'an reduced the burden of this responsibility. As in Qur'an:
Some interpret above verses that Jihad never becomes obligatory unless the military might of the Muslims is up to a certain level. In the times of Muhammad, when large scale conversions took place in the later phase, the Qur'an reduced the Muslim to enemy ratio to 1:2. It seems that Muslims should not only consolidate their moral character, but it is also imperative for them to build their military might if they want to wage Jihad when the need arises. The Quran gave a similar directive to Muslims of Muhammad times in the following words:
While other scholars consider the later command of ratio 1:2 only for a particular time.
A policy was adopted regarding the extent of requirement that arose in wars that the Muslims had to fight. In the battles of Badr, Uhud and Tabuk, the responsibility was much more and each Muslim was required to present his services as a combatant. As in Qur'an:
Qur'an also states that turning backs in the battle field, except for tactical purposes, is a big sin and will bring wrath of God. As in Qur'an:
The driving force
Islamic scholars agree that Jihad should not be undertaken to gratify ones whims nor to obtain wealth and riches. Many also consider that it must also not be undertaken to conquer territories and rule them or to acquire fame or to appease the emotions of communal support, partisanship and animosity. On the contrary, it should be undertaken only and only for the cause of Allah as is evident from the words. As in Qur'an:
Muhammad, at various instances, also explained very forcefully this purport of the Quran:
Abu Musa Ashari (rta) narrates that once a person came to the Prophet (sws) and said that some people fight for the spoils of war, some for fame and some to show off their valour; he then asked the Prophet (sws): Which one of them fights in the way of Allah. The Prophet (sws) replied: Only that person fights in the way of Allah who sets foot in the battlefield to raise high the name of Allah. Sahih Bukhari 2810
Abu Hurayrah (rta) narrates from the Prophet (sws): I swear by the Almighty that a person who is wounded in the way of Allah and Allah knows full well who is actually wounded in His way he would be raised on the Day of Judgement such that his colour be the colour of blood with the fragrance of musk around him. Sahih Bukhari 2803
Ibn Jabr narrates from the Prophet (sws): A person whose feet become dust ridden because of [striving] in the way of Allah will never be touched by the flames of Hell. Sahih Bukhari 2811
Sahal Ibn Saad says that the Prophet (sws) once said: To reside in a border area for a day to protect [people] against an enemy [invasion] is better than this world and everything it has. Sahih Bukhari 2892
Similarly as a reward for participation in such a strive, the Qur'an states:
Ethical limits
Islamic Law, based upon the Quran and practices of Muhammad has set down a set of laws to be observed during the lesser Jihad.
Qur'an forbids fighting in sacred month and similarly within the boundaries of Haram. But if non-Muslims disregard these sanctities, Muslims are asked to retaliate in equal measure. It is stated in Qur'an:
Observance of treaties and pacts is stressed in Qur'an. When some Muslims were still in Mecca, and they couldn't migrate to Medina, the Qur'an stated:
Similar reports are attributed to Muhammad:
Abu Said (rta) narrates from the Prophet (sws): On the Day of Judgement, to proclaim the traitorship of a traitor and the betrayal of a person who betrayed his words, a flag shall be hoisted which would be as high as [the extent of his] traitorship, and [the Prophet (sws) also said]: Remember that no traitor and betrayer of promises is greater than the one who is the leader and ruler of people. Sahih Muslim 1738
Objectives of warfare
According to verses , the Qur'an implies two objectives:
1. Uproot fitnah (فتنة
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or persecution
2. Establish supremacy of Islam in the world
Against persecution
Directives for action against persecution and unbelief:
Also:
Most Muslim scholars consider it an eternal directive and believe that all types of oppression should be considered under this directive. Similarly, if a group of Muslims commit unwarranted aggression against some of their brothers and does not desist from it even after all attempts of reconciliation, such a group according to the Quran should be fought with:
If Muslims do not have a state, then in such a situation, Muhammad while answering a question raised by one of his followers, directed Muslims to dissociate themselves from such anarchy and disorder:
I asked: If there is no state or ruler of the Muslims? He replied: In this situation, dissociate yourself from all groups, even if you have to chew the roots of a tree at the time of your death. Sahih Bukhari 7084
Supremacy of Islam in the Arabian peninsula
It is stated in Qur'an:
After Itmam al-hujjah (clarification of religion to the addressees in its ultimate form), Jews were the ones who were subdued first. They had been granted amnesty because of various pacts. Those among them who violated these pacts were given the punishment of denying a Messenger of God. Muhammad exiled the tribe of Banu Qaynuqa to Khyber and that of Banu Nadir to Syria. The power they wielded at Khyber was crushed by an attack at their strongholds. Prior to this, Abu al-Rafi and Ka'b ibn al-Ashraf were put to death in their houses. The tribe of Banu Qurayza was guilty of treachery and disloyalty in the battle of the Ahzab. When the clouds of war dispersed and the chances of an external attack no longer remained, Muhammad laid siege around them. When no hope remained, they asked Muhammad to appoint Sa'd ibn Mua'dh as an arbitrator to decide their fate. Their request was accepted. Since, at that time, no specific punishment had been revealed in the Quran about the fate of the Jews, Sa'd ibn Mua'dh announced his verdict in accordance with the Torah. As per the Torah, the punishment in such situations was that all men should be put to death; the women and children should be made slaves and the wealth of the whole nation should be distributed among the conquerors. In accordance with this verdict pronounced, all men were executed. John Esposito writes that Muhammad's use of warfare in general was alien neither to Arab custom nor to that of the Hebrew prophets, as both believed that God had sanctioned battle with the enemies of the Lord.
No other incident of note took place regarding the Jews until the revelation of At-Tawba, the final judgement, was declared against them:
This directive related to both the Jews and the Christians. The punishment mentioned in these verses is a show of lenience to them because they were originally adherents to monotheism. However, they did not benefit from this lenience because after the death of Muhammad they once again allegedly resorted to fraud and treachery. Consequently, the Jews of Khyber and the Christians of Najran were exiled once and for all from the Arabian peninsula by Umar. This exile actually fulfilled the following declaration of the Quran about them:
When the polytheists of Arabia had been similarly subdued, it was proclaimed in At-Tawba that in future no pact would be made with them. They would be given a final respite of four months and then they would be humiliated in retribution of their deeds and would in no way be able to escape from this punishment. After this time limit, the declaration is made in the Quran:
After the Treaty of Hudaybiyyah, Muhammad himself singled out nations by writing letters to them. In all, they were written to the heads of eight countries. Consequently, after consolidating their rule in the Arabian peninsula, the Companions launched attacks against these countries giving them two options if they wanted to remain alive: to accept faith or to accept a life of subjugation by paying Jizya. None of these nations were considered to be adherents to polytheism, otherwise they would have been treated in the same way as the Idolaters of Arabia..