Among Al-Qaeda’s justifications for its atrocities is the following Qur’anic verse: “But when the forbidden months are past, then fight and slay the Pagans wherever ye find them, and seize them, beleaguer them and lie in wait for them in every stratagem (of war).” Extremists claim this nullifies all previous verses that speak of reconciliation, forbearance in the face of harm inflicted by enemies and forgiving one’s enemies. Not only is this utter disrespect for the Qur’an, it also diminishes its commands.
This particular verse was never intended to apply to the people of the Book (Ahl Al-Kitab), but only to hostile polytheists.
Why, moreover, do extremists ignore this verse? “If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah and then escort him to where he can be secure. That is because they are men without knowledge.”
Al-Muraghi and Ibn Katheer confirm that anyone who comes into a Muslim land for commerce or to make a pact must be given sanctuary and their property protected until they return safely home. This is our chance to convey the message of Islam. The foreigner’s safety is mandatory if Islam is to spread among all nations.
Worshipping God is the principal act and jihad is only a branch of it. When jihad becomes a means of sedition, terror and confusion, then its sublime meaning is destroyed. Islam does not sanction taking anybody’s life simply because he or she is non-Muslim. Verses related to war cite only two reasons for it: To repel tyranny or to prevent sedition. “Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.” Ibn Abbas says that anyone who makes of this an order to wage general war has taken the verse out of context.
What then of the attacks in Riyadh and Alkhobar and the killing of BBC cameraman Simon Cumbers? How is it that we have twisted God’s words and given the enemies of religion the ammunition to fabricate lies about our religion? Is the Ummah’s knowledge of the Qur’an limited to a simple reading of its verses without being guided by the greatness of its overall purpose?
The duty of jihad cannot be suspended. But we should be aware that it is illegitimate unless certain conditions are met. God has made blood and the inviolability of possessions more sacred than the Kaaba itself. The possessions of the people of the Book may not be destroyed, even if they contain wine and swine. It is God’s will that these people should live. Who are we then to go against God’s will and decide to kill them? What is all this arrogance and scorn? These extremists have become afflicted with Satan’s first crime when he asserted: “I am better than he.”
Let us also consider that the Prophet (peace be upon him) and Imam Malik after him, with the agreement of all Muslims, directed that it is illegal to kill those whom we would today term civilians. This makes it doubly clear that jihad is only intended for the defense of Islam from aggression. Tyranny has never been the road to Islam; rather the road lies in the yielding to belief: “If it had been thy Lord’s will, they would all have believed — all who are on earth! Wilt thou then compel mankind, against their will, to believe!”
The governing authority alone can call for jihad and no other person or entity. For anyone to take it upon himself to declare jihad if the ruler has not done so is in total contravention of God’s laws. The well-known juristic rule is that averting evil is more important than creating benefit, so if the harm resulting from this jihad exceeds its benefit to the country and its citizens, then it is illegal and a corrupt reading of the legal texts. How can we not consider the consequences when God forbade the damning of the infidels’ gods: “Revile not ye those whom they call upon besides Allah, lest they out of spite revile Allah in their ignorance.” Ibn Taymiyya says that we should pick the suitable time and place for confrontations and that we should consider the circumstances when taking a momentous decision such as jihad.
Nor should we forget that jihad is not limited to the sword; jihad with one’s money, therefore, is put above jihad with one’s self in all the verses that mention this duty in the Qur’an: “Those who believe, and suffer exile and strive with might and main, in Allah’s cause, with their goods and their persons, have the highest rank in the sight of Allah. They are the people who will achieve (salvation).”
Islamic jihad has been reduced to bloodshed and forcible conversion. But in reality it is a divine law that protects the religion from enemies who attack it or who threaten its guardianship of freedom of belief.
(Suraya Al-Shehry is a Saudi writer. She is based in Riyadh.)
