Scientific Research on the Doubts Regarding the Prophet’s
Marriages, Jihad, and Attributes
Introduction
Thanks are due to Allah, the One, and peace and blessings be upon his
final Prophet (PBUH ), his family and his Companions.
Allah the Almighty created both humans and the jinn for a great objective,
that is, the realization of voluntary worship and servitude to Him alone.
Allah says in the Noble Qur’an what can be translated as «And in no way
did I create the jinn and humankind except to worship Me.» ( 51:56) As human
minds are short of knowing the attributes of the Creator, their duties
towards Him, His rewards for the obedient, and His punishments to the
disobedient, He chose the perfect persons, both physically and morally, to
deliver His Message and guide the people to His right Way. Allah says in
the Noble Qur’an what can be translated as «Allah knows best where He
makes His Message.» (6:124)
Allah has not sent an angel who always worships or another creature that
is always playful and self-indulgent. The reason is that the objectives of
the divine Message are the rehabilitation of man to be able to carry out
his task as a successor on Earth, that is, to worship Allah and cultivate the
Earth according to the divine method.
Therefore, Allah’s Messengers and Prophets (PBUH) were humans who
eat food and walk in the markets, who marry and have children, who are
perfect but human. Prophet Muhammad ( PBUH ) was in no way an innovation
among the Messengers and was no exception. Allah says in the
Noble Qur’an what can be translated as «Say, ‘ Surely I am only a mortal
the like of you: it is revealed to me that surely your God is only one God
« (18:110) Prophet Muhammad (PBUH) was endowed with unique attributes
so that he taught humanity how to worship Allah, guided them to
abide by the best of morals, and showed them, through his good policy
and justice, how to navigate their worldly interests.
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However, media may mislead some people who believe in the veracity of
everything written or broadcast while it is devoid of any fairness or objectivity.
These misleading media may cause people to believe what is being
said about the so-called demerits of Prophet Muhammad (PBUH). It is the
duty of every person not to take this misleading information for granted
and to ask the true scholars and refer to the historical facts that prove the
true image of the Prophet (PBUH).
Preface
The reason for writing this research is the phenomenon of insulting Islam
and Muslims and debasing their sacred symbols, rituals, and legislations.
This comes in the form of systemized fierce campaigns led by politicians
and religious scholars and supported by media. The cause of these campaigns
was the abusive caricatures published by the Danish newspaper
Jyllads-posten . These caricatures depicted Prophet Muhammad (PBUH)
as a lascivious person or a bloody killer who is devoid of any of the values
of humanity or civilization. The same caricatures were later published in
French and Norwegian newspapers.
The reaction was an uncontrolled anger on the part of Muslims all over the
world. Demonstrations were organized, speeches were delivered, conferences
were convened, and flags were burnt. Despite our objection to any
form of violence, all these activities lack the simplest criteria that the true
support of the Prophet (PBUH) must have. Supporting him is not a matter
of temporary anger and aimless demonstration; it is not cursing those
who insulted him or those who did not support him. To really vindicate the
Prophet (PBUH) we should follow a scientific methodology that addresses
both the minds and the hearts.
This methodology should benefit from the effective ways that aim to maximize
the interests and minimizes the negative points. It should not be an
idealistic methodology in an ivory tower that does not abide by any shariah
rule or a human interest and the result would be it fires against us before
the enemy.
This vindication should be comprehensive to include every fair person
from among Muslims and non-Muslims. Scholars, rulers, traders, etc shall
each has his own rule. Vindicating the Prophet (PBUH ) is an obligation.
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This vindication should continue during our life. First, we should support
him within ourselves through following his instructions and sunnah and
leave all bid ’ ahs in order to be gathered with him and his great Companions
on the Day of Judgment, to have his intercession, and to drink from
his hand for one time after which we shall never be thirsty again.
This scientific research regarding the doubts about his polygyny, jihad,
and attributes is a humble contribution to the vindication of the Prophet
(PBUH). I ask Allah, the Ever-Exalted and the Omnipotent, to accept this
and make our scales weigh heavy on the Day of Judgment.
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Noble Civilized Values in the Prophet’s Polygyny
Chapter One
One of the most common doubts regarding Prophet Muhammad (PBUH )
has been his polygyny. He married a number of women more than the allowed
number in the Islamic shariah for the ordinary Muslim. The Prophet
(PBUH ) has been accused of being lusty; this has been the only reason
the accusers found to justify their plea.
In this chapter I am going to refute their plea through historical facts and
shariah rules. I believe that would prove this accusation as groundless.
Aspect One
His Marriage Makes him Completely Human
It is taken for granted that marriage for adult men is a virtue and not a demerit.
Allah says in the Noble Qur ’ an what can be translated as “Adorned
for mankind is the love of lusts, for women and seeds, (Or: sons) and
heaped-up, heaps (Literally: “arched” hoarded cantars) of gold and silver,
and horses of mark, and cattle and tillage. That is the enjoyment (Literally:
the belongings) of the present life; (Literally: the lowly life, i.e., the life of
this world) and Allah has in His Providence the fairest resorting .” ( 3:14)
The males in every society or tribe marry when they grow up; those who
do not marry are held incomplete in one aspect or another. Divine religions
ordain marriage for people if they fulfil the required material and spiritual
conditions. At the top of those ordained to marry were Allah ’ s Prophets.
Allah says in the Noble Qur ’ an what can be translated as “And indeed We
have already sent Messengers even before you, and We made for them
spouses and offspring;” (14:38)
Therefore, Prophet Muhammad ’ s (PBUH ) marriage was a practical proof
of his complete humanity. He married Lady Khadijah (May Allah be pleased
with her) when he was twenty-five years old. She was twice widowed and
she wanted to marry the Prophet (PBUH ) because of his noble attributes.
She sent to him saying “O dear Muhammad, I would like to marry you because
of your noble descent and your lofty status among your people and
your good manners and truthfulness.
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”She was one of the greatest ladies of Quraysh, both in social status and
wealth. The Prophet (PBUH ) told his uncles. His uncles Hamzah and
Abu Talib went with him to her father and proposed for her. The Prophet
(PBUH ) gave her twenty she-camels as a dowry. This marriage produced
six children: Al Qasim, Abdullah, Ruqayyiah, Zainab, Fatimah, and Umm
Kulthoum. The Prophet (PBUH ) did not have any children from any of his
other wives, except from Lady Mary Bint-Sham ’ oun (RA ), mother of his
son Ibrahim.
Following Lady Khadijah ’ s death, Prophet Muhammad (PBUH ) married
Lady Sawdah Bint-Zam›ah (May Allah be pleased with her ), the widow of
Suhail bin Amr, one of the early converts to Islam who migrated to Abyssinia,
embraced Christianity and died there. He then proposed to Lady
Aisha Bint-Abu-Bakr ( May Allah be pleased with her ), the daughter of his
closest Companion Abu Bakr. However, she was still young and he married
her when he migrated to Madinah.
Muhammad also married Lady Hafsah (May Allah be pleased with her )
Bint-Omar Ibnul-Khattab, the daughter of his close Companion Omar. She
was a widow whose husband Ghunays bin Hudhafah as-Sahmi had met
martyrdom in the battle of Uhud.
Then he married Lady Umm-Salamah (May Allah be pleased with her ),
Lady Zainab Bint-Khuzaimah (May Allah be pleased with her ) who was
called “the mother of the weak” because she was kind and charitable and
Lady Juwayriah Bintul-Harith ( May Allah be pleased with her ). Both were
widows. He also married Lady Safiyah Bint-Huiayy Ibn-Akhtab (May Allah
be pleased with her ) and Lady Maimunah Bintul-Harith (May Allah be
pleased with her ) who were both twice widowed. He married his cousin
Lady Zainab Bint-Jahsh following her divorce from his adopted son Zaid
who used to be his servant.
He betrothed Sharraf bint-Khalifah al-Kalbi but she died before marriage.
He betrothed as-Shanbaa bint-Amr al-Ghaffari. When his son Ibrahim died
she said that if Muhammad (PBUH ) were really a prophet, Allah would not
let his son die. The Prophet (PBUH ) divorced her. He betrothed Arabah
bint-Jabir al-Kalabi. However, when she came to him she unknowingly
asked protection against him and they separated. He married Al-Aliyah
bint-Zibian but he divorced her because of a contagious disease.
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The Prophet ’ s (PBUH ) Wives are Mothers of the Believers
It was an honor for all the Prophet ’ s (PBUH ) wives to be married to the
best and the fairest husband. Allah made them the mothers of the believers
until the Day of Judgment. Allah says in the Noble Qur ’ an what can
be translated as “The Prophet is (worthier of) patronizing (i.e., mankind the
pronoun is plural) the believers than their selves, and his spouses are their
mothers ;” ( 33:6) Therefore, they were prohibited to marry after his death;
how can a person marry his mother? Allah says in the Noble Qur ’ an what
can be translated as “ And in no way should you hurt the Messenger of
Allah, nor marry his spouses even after him at all. Surely that would, in the
Reckoning of Allah, be a monstrous (thing). ” ( 33:35)
The Prophet ’ s (PBUH ) House and Matrimonial Problems
The Prophet ’ s (PBUH ) house was just a human house that witnessed
happiness and joy because of the prevalent amity and mercy. Allah says in
the Noble Qur ’ an what can be translated as “And of His signs is that He
created for you, of yourselves, spouses, that you (may) find rest in them,
and he has made between you amity and mercy. Surely in that are indeed
signs for a people who meditate.” (30:21) The Prophet (PBUH ) used to
chat and laugh with his wives to fill their hearts with gladness.
However, it was not always that rosy. There were problems such as the
lack of money, envy among fellow wives, abandoning in bed, divorce,
etc. Imam Al-Bukhari tells us some events that happened at this blessed
house. Ibn Abbas narrated that he was keen to ask Omar Ibnul-Khattab
regarding the two wives of the Prophet (PBUH ) who aided one another
against him and who Allah says about them in Surat at-Tahrim (Prohibition)
what can be translated as “In case you two repent to Allah, then your
hearts are readily attentive; ” (TMQ 66:4) When Omar Ibnul-Khattab went
to perform the hajj, Ibn Abbas too went along with him. On their return, he
asked Omar and he told him they were Lady Aisha ( May Allah be pleased
with her ) and Lady Hafsah ( May Allah be pleased with her ).
Then Omar added, “By Allah, in the Pre-lslamic Period of Ignorance we
did not pay attention to women until Allah revealed regarding them what
He revealed regarding them and assigned for them what He has assigned.
Once while I was thinking over a certain matter, my wife said, “I recommend
that you do so-and-so.
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”I said to her, “What have you got to do with this matter? Why do you poke
your nose in a matter which I want to see fulfilled?” She said, “How strange
you are, O son of Al-Khattab! You don›t want to be argued with whereas
your daughter, Hafsah surely, argues with Allah ’ s Prophet so much that
he remains angry for a full day!” Omar then reported; how he at once put
on his outer garment and went to Hafsah and said to her, “O my daughter!
Do you argue with Allah›s Prophet so that he remains angry the whole
day?” Hafsah said, “By Allah, we argue with him.” Omar said, “Know that
I warn you of Allah›s punishment and the anger of Allah›s Prophet. . . O
my daughter! Don›t be betrayed by the one who is proud of her beauty
because of the love of Allah›s Prophet for her (i.e. Aisha).” Omar added,
“Then I went out to Umm Salamah›s house who was one of my relatives,
and I talked to her. She said, “O son of Al-Khattab! It is rather astonishing
that you interfere in everything; you even want to interfere between Allah›s
Prophet and his wives!” By Allah, by her talk she influenced me so much
that I lost some of my anger. I left her (and went home).
At that time I had a friend from the Ansar who used to bring news (from the
Prophet) in case of my absence, and I used to bring him the news if he was
absent. In those days we were afraid of one of the kings of Ghassan tribe.
We heard that he intended to move and attack us, so fear filled our hearts
because of that. (One day) my Ansari friend unexpectedly knocked at my
door, and said, “Open Open!” I said, “Has the king of Ghassan come”›
He said, “No, but something worse; Allah›s Prophet has isolated himself
from his wives.” I said, “Let the nose of Aisha and Hafsah be stuck to dust
(i.e. humiliated)!” Then I put on my clothes and went to Allah›s Prophet ’ s
residence, and behold, he was staying in an upper room of his to which he
ascended by a ladder, and a black slave of Allah›s Prophet was (sitting)
on the first step.
I said to him, “Say (to the Prophet) Omar Ibnul-Khattab is here.
” Then the Prophet admitted me and I narrated the story to Allah›s Prophet.
When I reached the story of Umm Salamah, Allah›s Prophet smiled while
he was lying on a mat made of palm tree leaves with nothing between him
and the mat. Underneath his head there was a leather pillow stuffed with
palm fibres, and leaves of a saut tree were piled at his feet, and above his
head hung a few water skins. On seeing the marks of the mat imprinted
on his side, I wept. He said.
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“Why are you weeping?” I replied, “O Allah›s Prophet! Caesar and Khosrau
are leading the life (i.e. luxurious life) while you, Allah›s Prophet though
you are, is living in destitute”. The Prophet then replied. “Won›t you be
satisfied that they enjoy this world and we the Hereafter? ”
The Prophet (PBUH ) abandoned his wives for one month because of
some kind of conspiracy among them out on envy. Then Allah revealed
the choice ayah that can be translated as “O you Prophet, say to your
spouses, “In case you would (like) the present life (Literally: the lowly
life, i.e., the life of this world) and its adornment, then come, and I will
allow you (the necessary) enjoyment and will release you a becoming
release. And in case you would (like) Allah and His Messenger and the
Last Home, then surely Allah has prepared for the fair-doers among you
a magnificent reward .” ( 33:28-29)
One reader may ask about the reason for quoting this hadith in full. This
is to assert that the Prophet ’ s (PBUH ) wives are not angels. They are
human beings and behave so. The Prophet (PBUH ) gained strong ties
with all main Arab tribes and powers through his marriages. His family
continues to the present day. My Allah have his mercy and blessing on
the Prophet (PBUH ), his family and Companions until the Day of Judgment.
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The Prophet’s Uniqueness in the Matter of Marriage
Second Episode
The Prophet’s Uniqueness in the Matter of Marriage
Although marriage is an integral part of Allah’s ordinances for his worshippers
and one of the traditions of his Prophet (PBUH), the Prophet (PBUH)
is unique in this matter: he married more than four wives at the same time.
Allah says in the Noble Qur’an what can be translated as: “If ye fear that
ye shall not be able to deal justly with the orphans, Marry women of your
choice, Two or three or four; but if ye fear that ye shall not be able to deal
justly (with them), then only one, or (a captive) that your right hands possess,
that will be more suitable, to prevent you from doing injustice.” (4:3)
However, the Prophet (PBUH) had eleven wives while he ordered his Companions
who embraced Islam while married to more than four to choose
only four and divorce the others. It is reported that the Prophet (PBUH) told
a man from the tribe of Thaqeif when he embraced Islam to keep only four
of his ten wives.
This uniqueness is among Allah’s graces for his Prophet (PBUH). It suits
his lofty status and his bodily strength that made him able to deliver the
rights of his wives completely. Imam al-Bukhari narrated that the Prophet
(PBUH) used to have sexual relation with his eleven wives in one day and
that he had the power of thirty men in doing this.
The Prophet (PBUH) devoted this ability and these marriages in achieving
lofty goals and acquiring prestigious benefits for the Muslim Ummah and
humankind in general, both in this life and in the afterlife.
It is strange that most of those who argue about this issue from among
Christians and Jews know for sure that the number of Prophet Muhammad’
s (PBUH) wives is nothing compared to the other Prophets who came
before him who used to marry in hundreds. This is a fact that is mentioned
in many places in the Scriptures so far.
We should consider marriage as being a Divine order that should be followed
to gain the Allah’ s reward and avoid His punishment. He Who created
Death and Life, that He may try which of you is best in deed: and He
is the Exalted in Might, Oft-Forgiving;-“ (67:2) Having more than one wife is
better than what many leaders and presidents commit of homosexual acts
and adultery. Legal marriage is for sure better than affairs.
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Wisdom behind the Prophet’s Polygyny
Third Theme
Wisdom behind the Prophet’s Polygyny
In the first and second themes we have discussed Prophet’s (PBUH) marriages
and his uniqueness in this regard. It is time now to highlight the noble
civilized values and the lofty legislative aims behind his polygyny and
why he married his pure wives, may Allah be pleased with them. Then we
are going to deal with the accusation of being lusty in light of these values
and aims to see the difference between the lusty womaniser who is eager
to get virgin beautiful girls and replace them when they become older and
the creator of a civilization project who aims to make human happiness
come true in both this world and afterlife. This was the person who was
entitled to deliver Allah’s message, elevate the human soul, and teach us
everything in our life. Allah says in the Noble Qur’an what can be translated
as: « He is The One Who has sent forth among the illiterate (i.e., unlettered
Arabs; the common folk) a Messenger from among them, to recite
His ayat (Verses, signs) to them, and to cleanse them, and to teach them
the Book and (the) Wisdom, though they were earlier indeed in evident
error. » (62:2) From among the women of his age he chose the ones who
could understand his teachings, transfer his morals to others, help him to
obey his creator and help women in their issues. There is wisdom in every
marriage and an aim behind marrying each of them .
Scholar Muhammad Ali as-Sabouni divided the wisdoms and aims of the
Prophet’s (PBUH) polygyny into four parts: legislative, educational, social,
and political. He was unprecedented in making such a division. Therefore,
we will follow it and add some more examples and proofs .
First: Legislative Wisdom
Prophet Muhammad (PBUH) was sent to the people to call them for the
worship of Allah, the One and Only and to order them to be just and honest
in their dealings with one another. He used to deliver the message through
his sayings, actions, or approval. Adoption was an old Arab custom. The
Prophet (PBUH) followed suit as long as Allah did not reveal anything to
him that forbids this. He adopted Zaid Ibn Harithah who preferred to stay to
him and leave his family. He then was called Zaid Ibn Muhammad .
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Because this custom entailed many religious and worldly blights, Allah forbade
it in such a memorable way to be an example for all people. Zaid
Ibn Harithah married Zainab Bint Jahsh and there were a lot of problems
between them that they finally were divorced. Allah had told his Prophet
(PBUH) about this before it happened and told him he would marry Zainab.
Allah reminds us of the wisdom of this story in the Noble Qur’an when He
says what can be translated as: “And as you (This is addressed to the
prophet) have said to him on whom Allah has (graciously) favored and you
have (much) favored, “Retain your spouse to yourself, and be pious to Allah,
” and you were concealing within yourself what Allah would display,
and being apprehensive of mankind; and Allah truly has better right for
you to be apprehensive of Him. So, as soon as Zayd had accomplished
what he would of her, (i.e., accomplished his purpose, and divorced her.
The reference is to Zaynab) We espoused her to you so that there should
not be any restriction for the believers concerning the spouses of their
adopted sons, when they have accomplished what they would of them;
and the Command of Allah has been performed.” ( 33:37) This was not the
Prophet’s (PBUH) choice; it was rather a command from Allah .
Second: Educational Wisdom
Prophet Muhammad (PBUH) was sent to people to tell them all: men,
women, and children about Islam, to teach them the rules for different
types of worship and dealings. As Muslim women were always shy and
as Prophet Muhammad (PBUH) had lofty morals it was required to have
wives who could absorb his teachings and tell women their own rules and
the duties regarding the special relation between them and their husbands
and the like. Lady Aisha narrated that a woman asked the Prophet (PBUH)
about the bath which is taken after finishing from the menses. The Prophet
(PBUH) told her what to do and said, “Purify yourself with a piece of cloth
scented with musk.” The woman asked, “How shall I purify myself with it”
He said, “Subhan Allah! Purify yourself (with it).” Lady Aisha pulled her to
myself and said, “Rub the place soiled with blood with it .”
This was regular at the House of the Prophet (PBUH) as women used to
go there to learn and ask the Prophet (PBUH) and his wives about their
religion and life Lady Aisha as well used to deliver the messages about
the Prophet (PBUH) to both women and men through their wives. She told
women to tell their husbands to use water after they urinate because she
was shy to tell them so. She saw the Prophet (PBUH) doing this.
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How could any one except the wives of the Prophet (PBUH) see such
things? By the way, Lady Aisha narrated many hadiths of the Prophet
(PBUH). She had a photographic memory and much knowledge. After the
death of the Prophet (PBUH) Abu Musa al-Ash’ari told us that in case the
Companions found difficulty in understanding something they used to ask
Lady Aisha who used to be of help .
Third: Political Wisdom
In all his political behaviors, Prophet Muhammad (PBUH) used to give
public interest the priority and to use the best way to minimize blights. He
understood that Arab community at that time was mainly tribal, that is, the
tribe helps its members whether they were right or wrong and the individual
followed the policy of his tribe in all cases. Therefore, he tried to benefit
from the advantages of this tribal community. He ordered his Companions
to help one another if they are right and if they are wrong but in a lawful
way through facing the unjust and returning the rights to their owners. He
also ordered them to follow the right path whether their tribes agreed or
not .
In the light of this, the Prophet (PBUH) married Lady Ramlah bint Abi Sufyan
when her husband embraced Christianity and died in Abyssinia . He
sent to an-Najashi, the ruler of Abyssinia , to ask for her hand in marriage.
She was glad and her father was proud. It is a well-known fact that Abu Sufyan
was highly esteemed among his people and that relationship through
marriage had many social effects among Arabs. It was a means of affinity
among people, especially when the couple does their duties towards each
other .
He also married Lady Juwayriah Bintul-Harith for the same reason. She
was a war prisoner in the Battle of Bani Al Mustalaq, the Prophet (PBUH)
wanted to give dignity to this type of women and so he made them equal
with free women. Such a marriage was a clear proof about the tolerance of
Islam and its call to free bondsmen and women. Muslims learned the lesson
and afterwards we could see many examples of ruklers annd caliphs
who married bondswomen and freed them and later these women gave
birth to rulers and kingsm especially during the Abbassid period .
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Another political wisdom can be discerned in the marriage of Lady Safiyah
Bint-Huiayy Ibn-Akhtab. It refutes the accusation of Prophet’s (PBUH) racism
agauinst Jews. He married Lady Safiyah after he defeated the Jews in
the Battle of Khaibar. If he had been a racist, how could he have married
the daughter of one of his enemies whose husband, brother, and father
died while they were fighting him .
Fourth: Social Wisdom
Abu Bakr and Omar like Prophet’s (PBUH) two main ministers. He used
to entrust them with doing many tasks and ask for their advice in difficult
issues. He needed to visit them at many times. Marrying their daughters,
Aisha and Hafsa, helped strengthening such a relationship between the
Prophet (PBUH) and his ministers. In addition, marrying Lady Umm Salamah
after her husband met martyrdom in the Battle of Uhud and left her
four children. When the Prophet (PBUH) proposed to her she told him
that she had four orphans and that she was jealous. He said that the orphans
would be his children and he would ask Allah to make her get rid
of jealousy. He did not care about age and succeeded to compensate the
orphans .
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The Honourable Civilized Principles of the Holy War (Jihad)
of the Prophet PBUH
Chapter 2
The Honorable Civilized Principles of the Holy War (Jihad) of the Prophet
PBUH:
The second discredit about the character and way of conduct of the Prophet
PBUH was the claim that he was bloody, and unrestrained in killing people,
and destroying innocent lives. This accusation falls to pieces, like the
first accusation, in view of the historic facts during the life of the Prophet
PBUH, his battles, and the capturing of other countries by his successors
(caliphs) later on. Such accusation comes to nothing also in view of the
rules of the Islamic law (the Shareea), and the restrictions and principles
that such law has imposed when practicing holy war (Jihad). More details
are in the following researches:
1st Research:
Legitimacy of the holy war (Jihad)(1)
The war or armed fighting is an act or measure taken by most nations
of the world (if not all of them) when peaceful means and methods fail
to secure what such nations aim at, or fail to prevent what such nations
hope to drive away. The final judgment whether such an act is good or bad
depends on whether what such nations call for is legitimate, whether their
objectives are honorable, and whether their means and methods are fair.
Holy war (Jihad) derives its legitimacy from the Quran, the Sunnah (what
the Prophet PBUH did and said), the consensus, and sound judgment.
Some of what Allah (the Almighty) said in the Quran about the holy war
(Jihad) are the following:
«Verily, Allah has purchased of the believers their lives and their properties;
for the price that theirs shall be the Paradise. They fight in Allah›s
Cause, so they kill (others) and are killed. It is a promise in truth which is
binding on Him in the Taurat (Torah) and the Injeel (Gospel) and the Quran.
And who is truer to his covenant than Allah? Then rejoice in the bargain
which you have concluded. That is the supreme success.»(At Tauba: 111)
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«And fight in the Way of Allah those who fight you, but transgress not the
limits. Truly, Allah likes not the transgressors.»(Al Baqrara : 190)
«And fight them until there is no more Fitnah (disbelief and worshipping
of others along with Allah) and (all and every kind of) worship is for Allah
(Alone). But if they cease, let there be no transgression except against Az-
Zalimun (the polytheists, and wrong-doers, etc.)» (Al Baqara : 193)
Several sayings of the Prophet PBUH indicate that the holy war (Jihad) is
legitimate.
Abu Huraira reported that the Prophet PBUH was asked what acts are
most loved by Allah (the Almighty). The Prophet PBUH replied: «Firm faith
in Allah, and His Messenger». «Then what?» he was asked again. His
reply was: «Jihad in the way of Allah». «Then what?» he was asked once
more. The Prophet PBUH replied: «Doing a blessed and accepted pilgrim
(Hajj)»
Also reported by Abu Huraira that the Prophet PBUH said:
«The best who is doing good to people, is a man holding the reins of his
horse (in Arabic meaning completely on alert and ready to fight) in the way
of Allah, ready to fly on its back whenever he hears any scared call for
help, craving after being killed (in the way of Allah), and to the place where
death is most likely.»
Those texts together give the same indication that the holy war (Jihad) is
legitimate and right. Interpreters and scholars of the sayings of the Prophet
PBUH, after making a consensus about the legitimacy the holy war (Jihad),
they differed over whether this is a collective duty that must by done
by each and every Muslim, or if some Muslims do it, other Muslims are
absolved of doing it. This can be discussed in detail elsewhere.
Among what has been said about the holy war (Jihad) as an example of
sound judgment were the words of the late Mr. Mustafa Al-Sibayee (May
Allah have Mercy on him) in his lecture about «What regulates peace and
war in Islam». He said:
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«As regards the regulation of peace and war in Islam, there is no doubt
that it is based on the view held by every other realistic law (or system),
admitting the idea of war, and that some people cannot get deterred by
reasoning or by law from being aggressive and tyrannous. Also some nations
may get tempted by their own strength, and by the weakness of their
neighbours, to launch aggression and rule them as colonies. Needless to
say that it is good to legalize the use of force in such cases.»
So, Islam was not the first to legalize war. In that, it was preceded and
followed by other religions, and nations. What gives Islam an advantage
over others in that connection is its right guidance when fighting, and its
continued willingness to keep its honest objectives, fair means, and the
legitimacy of its slogans.
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Fight Legislation Stages
The Second Research
Fight Legislation Stages:
Islam is not a message enforcing people to accept it or believe in; it is
rather a self-power propagation relying upon clear-cut facts and supreme
instructions. Allah the Almighty said: {There is no compulsion in the religion;
right-mindedness has already been evidently (distinct) from misguidance.
So whoever disbelieves in the Taghû t (i.e. false gods, idols, devils
and seducers) and believes in Allah, then he has already upheld fast the
most binding Grip, with no disjunction (ever); and Allah is Ever-Hearing,
Ever-Knowing.} (Al-Baqara: 256). However, the old customs and traditions
in addition to the fancies of people are the main obstacles which prevent
people from accepting the right and rejecting the false. Not only this, the
boasting of certain haughty persons who enslave people may lead them
to announce the war against the people who are propagating the right and
defending it, and will also incite people to fight them by all ways. Therefore,
due to this war against the people who propagate the right, it is not
reasonable that the propagators remain like bystanders, do not face the
tyrants or fight the enemies.
Accordingly, Allah the Almighty has legislated fighting on four stages:
The First Stage: Preventing Muslims from Fighting:
This stage continued as long as the stay of the Prophet, peace be upon
him, in Makka for thirteen years suffering from injustice, persecution, restriction
and boycott. The companions was approaching the Prophet
– peace be upon him – to take his permission for fighting the injustice but
he was preventing them and telling them to be patient in order to complete
the stages of the right faith education which is compulsory on those
who will be the pioneers of the Islamic propagation. In this regard, the
companion Khabbab bin Al-Arat – May Allah be pleased with him - one of
the first people who embraced Islam and suffered from the bitterness of
this stage, narrated the following being an eyewitness. He said: (We have
complained to the Prophet – peace be upon him – while he was sitting
beside the Kaba and said: O Prophet of Allah, support us,
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supplicate to Allah The Almighty to help us? The Prophet – peace be upon
him – replied: ((In the previous eras, the tyrants was bringing the faithful
man, digging a pit in the ground, putting him inside, then they saw him by
the saw into two halves in order to change his belief but he remains determined,
firmed and insisting on his faith. They were tearing his flesh into
pieces but he remains firmed and insisting on his faith.
I swear by Allah The Almighty that Allah will perfect this religion to the
degree that the passenger will walk from Sana›a to Hadramount fearing
nothing except Allah The Almighty and the wolf from eating his sheep but
you are anticipating matters)) (1). Even the Prophet – peace be upon him
– was not spared the harm and torture of his people. He was suffering
with his companions alike but Allah The Almighty did not permit Prophet –
peace be upon him – and his companions to fight even for the purpose of
defending themselves.
The Second Stage: The Permission to Fight
This stage commenced after Hijra (immigration) to Medina. The Muslims
in this stage were allowed to fight for the purpose of defending themselves
from injustice, increasing their number and obtain enough weapons. Allah
The Almighty said: {To those against whom war is made, permission
is given (to fight), because they are wronged;- and verily, Allah is most
powerful for their aid;-} (Hajj: 39). The heads of disbelievers in Quraish
were still wishing to undermine the Islamic propagation. Dr. Mahdi Risquallah
Ahmad said in this regard: (When Allah The Almighty permitted his
Prophet and the believers to fight, the started building their force in order to
defend themselves from Quraish and their supporters. The tribe of Quraish
wanted to show the Muslims that it has a support in the Madina; therefore,
the Muslims wanted to show Quraish that the Muslims are not weak as
Quraish is thinking and that they are able to defeat Quriash and break its
legal and economic boycott and recover their usurped rights) (1).
Moreover, the purpose of allowing Muslims to fight in this stage was to put
an end to the hypocrites in the Medina who were headed by Abdullah bin
Ubai; the person who was looking for domination. In this stage, the battle
of Bader and Uhud took place and were preceded with military maneuvers
in the form of brigades.
