In continuation of the discussions on the laws of retaliation, we shall focus on other relevant aspects of the topic here.
2) Jihad with tyrants and rebels
When two Islamic tribes, groups or countries are involved in a conflict, according to the Holy Quran, the other Muslims are obliged to solve and settle their dispute. If one of them does not accept to reconcile and does not stop oppression and aggression, and continues its assault despite the readiness of other parties for reconciliation, it is called a rebel from an Islamic point of view. Here, Islam authorizes Muslims to fight with the rebel group and initiate Jihad (Holy War) against it.
Islam does not let us keep silent and be an observer while a group is oppressing another one. On this basis, we believe that all Islamic territories shall contribute to the oppressed Palestinians (in any possible way), and eliminate the evil of the usurper and oppressor Israel which commits new oppression and crime every day. Otherwise, they shall bear a heavy responsibility to God.
Although this is an initial Jihad, it is compatible with any sane logic and intellect and is not considered as violence. Rather, it is the requisite of Islamic benevolence and clemency for the oppressed group.
3) Jihad for the elimination of hindrances to freedom for the propagation of Islam
God has issued instructions and programs for prosperity, freedom, perfection, felicity, and tranquillity of man, and has obliged His prophets to declare these instructions to the people. If an individual or a group finds these orders a hindrance to their cheap interests and impedes prophets’ invitation, prophets and their followers are authorized to eliminate them first peacefully, and if not possible, resorting to force in order to restore freedom for propagation.
In other words, people in all societies are entitled to hear the call of heralds of truth, and be free to accept their invitation. If some want to deprive them of their legitimate right and do not let them listen to the call of heralds of truth, the advocators of these programs are authorized to use any means for the provision of this freedom.
Therefore, if Muslims want to propagate their religion and doctrine through logical ways and introduce it to non-Muslims, but a group hinders them and their logical and proper propagation so that they may break pens, cut tongues and choke breaths, Islam authorizes its followers to initiate Jihad for the elimination of these hindrances and paving the way for the proper and logical propagation of religion of truth (not imposing it with force and power of sword).
When Islam was imported to Iran, it did not enter this territory for the imposition of ideas on Iranians. Rather, it fought with the Iranian host for the elimination of unreasonable hindrances to the logical propagation of Islam. After overcoming the Sassanian host, it never obliged and compelled people to accept and convert to Islam. On this account, some fire temples were flaming years after the conquest of Iran by Islam, and some people still had their previous religion and doctrine. However, most of the Iranians who were clever embraced Islam and obeyed its instructions.
The Sassanians were the main hindrance to the propagation of Islam in Iran. Eliminating this great hindrance, Islam prepared the situation for the acceptance of Islam by Iranians. Certainly, this type of initial Jihad too is not refuted by the sane of the world. In general, initial Jihad for extinguishing sedition, preventing rebellion of tyrants and rebels and eliminating hindrances to Islamic propagation is not considered violence. Rather, it is the same Islamic benevolence.
It is inferred from above that Islam is the religion of compassion and clemency, and even some of its rulings which may seem violent apparently, are not practical in contradiction with Islamic clemency. Those who accused this clement religion of violence, are either unfamiliar with Islamic instructions or vindictive enemies who find Islam a hindrance to their illegitimate personal interests and benefits.
Objectives of Jihad in Islam
War is never regarded as a merit in Islam. Rather, it is believed to be a demerit because of causing destruction, and waste of souls, powers and facilities. In some Quranic verses, like 65, ‘The Cattle’ surah is called one of the divine chastisements among earthquakes, thunder, and heavenly or earthly calamities. On this account, Islam has instructed to avoid war as far as possible. However, when the existence of a nation is endangered or its sacred objectives are subject to fall, war is deemed as a merit, and is entitled to “Jihad in the path of God.
Therefore, in contrary to what the enemies propagate, Islamic Jihad never implies the imposition of belief. Basically, an imposed belief is worthless in Islam. Rather, Jihad is recommended when the enemy imposes a war on the Islamic nation or deprives it of its natural freedoms, disregards its rights or tyrant oppresses it unfairly. Then, it is obligatory for Muslims to support the oppressed even if it may result in conflict with the oppressor’s nation. This is also remarkable that Islam has emphasized the peaceful coexistence of followers of other divine religions, and there are detailed discussions in the verses and Islamic narrations and Fiqh on this under the title of “Rulings for the Tributary”.
If Islam advocated the imposition of belief and resort to force and sword for the achievement of its objectives, rulings for the tributary and peaceful coexistence would have been nonsense.
Sometimes calamities too are merciful!
Do those object to the rulings of retaliation, Islamic punishments and Jihad, introducing them as the signs of violence, call heavenly and earthly calamities and divine punishments as violence and introduce God as violent? However, we believe that divine calamities and chastisements embracing sinners are a mercy although they may seem apparently violent. Qur’an says:
وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِنْ نَبِيٍّ إِلَّا أَخَذْنَا أَهْلَهَا بِالْبَأْسَاءِ وَالضَّرَّاءِ لَعَلَّهُمْ يَضَّرَّعُونَ
“We have sent no Prophet to any city but that We seized its people with misery and hardship, that haply they might be humble.” (1)
The man in ease and affluence does not listen to the prophets, but when he is involved in difficulties, he pays heed to them and is ready to accept the truth.
Therefore, divine chastisements for awakening the sinners and resulting in their return and repentance to God are not violence. Rather they are the same divine clemency and benevolence.
Author: Ayatollah Nasir Makarim Shirazi
Source: https://www.al-islam.org
NOTE:
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1. The Quran 7:94
