Justice and Warfare in Islam ( Part 1 )

Within the Path

Prepared and presented by: Mohra Al Zubair
Produced by: Warrant Officer Ward Al Rawahi
Production: ALSUMOOD FM

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Transcript

SPEAKER_01 0:08

Within the bath. Every bath begins with a vision where ideas and strategies define directions. From the depth of strategic thinking to ever-evolving dynamics of the world. Prepared and presented by Muharrab Bint Zubair Az-Zubair and Audio Director, Warrant Officer Warat bin Salim Ar-Rawhay.

SPEAKER_00 0:56

Assalam alaikum, our dear friends. Welcome back to Within the Path. In the last two episodes and as part of our Ramalan season reflections, we spoke about takwa, meaning God consciousness, living with a real awareness that God sees us and knows what is within us. This awareness is a form of protection because it keeps us mindful of how we move through life and how we respond in different situations. And, in the last episode specifically, we focused on a verse in Surah Al-Himran in the Quran that describes the people of Takwa as those who give in times of comfort and in times of hardship, who restrain their anger and who pardon others. Although this is only one verse that we focused on, it is enough to see how takwah shapes judgment, especially in matters related to justice. These qualities form part of the foundation of what it means to be a just person. And just people shape a more stable society because justice depends on clear judgment, measured response, compassion, and mercy. And so, for this episode, I would like to turn to the topic of justice and Islam, specifically as it appears in the Quran. This topic will unfold in two parts. Part one today, and part two next week. Within this theme, I would like to focus on the area where justice becomes a light in deep darkness. And that is, in times of war, one of the most defining moments for humanity. We begin with Surah al-Hajj. Permission has been granted to those who are being fought because they were wronged, and indeed Allah is able to grant them victory. This verse speaks about permission to fight. And that permission is based on a condition, that they are being fought, so, in other words, fighting back. The reason given is made clear through the word lulimu, meaning that an injustice was taking place against them. And lulimu comes from the root word dulm, which means injustice. And immediately after, the Quran explains who these people are. If Allah did not repel some people by means of others, many monasteries, churches, synagogues, and mosques, where Allah's name is mentioned much, would have been destroyed. Allah is sure to help those who help His cause. Allah is powerful and almighty. So, the context becomes clear. These are people driven from their homes unjustly because of their faith in God. Here, the permission to fight back is directly connected to injustice and expulsion endured. Now let's move to Surah al-Baqarah, where the Quran places clear limits around fighting. Fight in the cause of Allah, only against those who wage war against you. But do not transgress. Allah does not like transgressors. Fight them wherever you come upon them and drive them out of the places from which they have driven you out. For persecution is far worse than killing. And do not fight them at the sacred mosque unless they attack you there. If they do so, then fight them. That is the reward of the disbelievers. But if they cease, then Allah is forgiving and merciful. Fight against them, if they persecute you, until there is no more persecution, and your devotion will be to Allah alone. And if they cease, then there is no aggression except against the oppressors. Before going into the verses, it helps to explain that they were revealed in a context where Prophet Muhammad, may peace be upon him, and the early Muslim community, faced persecution and expulsion because of their faith, and where conflict had become a lived reality. When the passage uses the word disbelievers in this context, it is referring to those who opposed and fought against the early Muslims. And according to some scholars, these verses were among the earliest permissions related to fighting. Because before that, Prophet Muhammad, may peace be upon him, was repeatedly guided towards patience and forbearance. As is clear in the following verse from Surat Azuhraf. So pardon them and say, peace, for they will come to know. Our dear friends, stay tuned, and we'll be back right after this break. Now going back to the verses from Surah al-Baqarah, the condition is clearly set in the Quran. Fighting is directed towards those who fight you, and a limit is placed immediately. Do not transgress, meaning that limits are placed on how fighting is conducted. And we'll look more closely at what those limits are in next week's episode. The verses then speak within the context of expulsion and oppression. And it highlights that fitna, meaning persecution, and can also carry the meaning of deliberately stirring turmoil and planting division, is a harm described as more severe than killing. And then the Quran brings the matter to a close. If they cease, the fighting ceases. The verse then adds, There is no aggression except against the oppressors, meaning that the fighting remains directed only towards ongoing vulm, towards active oppression and injustice itself, for as long as it continues. But once it ceases, the fighting ends. From the verses we read today, it becomes very clear that permission to fight back is tied to injustice, and that this permission came within a wider moral framework. Where the Prophet, may peace be upon him, was first guided towards patience and forbearance, towards the use of peaceful means in dealing with these grave matters. Fighting in self-defense was only permitted when the injustice continued and escalated. But what also becomes clear is that fighting is not an end. It is the last resort. A means permitted when injustice persists and peaceful paths no longer protect people from harm. In such moments, it may become a necessary response in self-defense and in upholding justice. Because war carries immense pain, loss, and destruction, the Quran places strict conditions and limits on it. The aim is never fighting itself. The aim is the right and freedom to live a dignified and just life. Dear friends, we'll continue this discussion next week in part two. Until then, this is Mura Az-Zubayr from within the Path.

SPEAKER_01 10:26

Within the Bath. Every bath begins with a vision, where ideas and strategies define directions. From the depth of strategic thinking to ever-evolving dynamics of the world.