FAQ in the category of Jihad

Most people recall war as far as jihad is concerned whereas the words jihad and war are not synonymous. Jihad is more extensive than war. Although the war made for Allahs (SWT) sake is jihad, not every jihad is war. In the Holy Quran, the words harp and kital, and the words, which are derived from these two words, are used to suggest the armed clash between two sides. (1)

We can consider the difference between jihad and war:

a- The Prophet Muhammad (PBUH) as the first person to receive the verse, O (most illustrious) Prophet! Strive hard against the Unbelievers and the Hypocrites (in the way required by time and conditions) and be stern at them (At-Taubah Surah, 9:73; At-Tahrim Surah, 66:9), fought disbelievers with his sword while he did not unsheathe his sword against the hypocrites. Muhammads (PBUH) jihad against them had become to advise and persuade them into the truth (2)

b- It is also possible to see the difference between jihad and war in the verse, (But We have willed instead that you are the last Messenger whose mission is universal.) So pay no heed to (the desires of) the unbelievers, but engage in a mighty striving against them by means of it (the Quran). (Al-Furqan Surah, 25:52) The thing implied with It is the Quran as expressed in most of the Quranic interpretations. (3) It is evident that the jihad made with the Quran is not a war but a struggle in the direction of persuasion. (4)

c- There are verses that mention jihad in the Mecca era of Islam when wars were not ordered. For example,

Those (on the other hand) who strive hard for Our sake, We will most certainly guide them to Our ways (that We have established to lead them to salvation) (Al-Ankabut Surah, 29:69)

Yet surely your Lord turns with favor to those who emigrate after they have been subjected to persecutions (because of their faith) and thereafter exert themselves in Gods cause and endure with patience (whatever befalls them) – indeed, in return for such (good deeds) your Lord is All-Forgiving, All-Compassionate. (An-Nahl Surah, 16:110) The Suras (Chapters) that include these verses came down when believers were still in Mecca. (5)

d- That most of prophets did not personally fight shows the difference between jihad and war. (6) Doubtlessly, every prophet made his jihad. However, not every prophet made a war.


Sources
1-Özel, T.D.V. Islam Ency. "cihad" md. VII, 528; Peters, p., 28; Abdurabbih, p.28- 29; Ali Rıza Nakvî, Laws of War in Islam, Islamic Studies, XIII/1, 25; M.Saîd Ramazan Bûtî, El-Cihadu fi'l-İslam, Daru'l-Fikri'l-Muasır, Beirut, 1995, p. 19-20; Süleyman Ateş, Kur'an-ı Kerîm Tefsîri (The Quranic Interpretation), Milliyet Pub., İst., 1995, III, 1168, Kadiri, 1, 65; Sabunî, Kabes min Nuri'l-Kur'an'il-Kerîm, Daru'l-Kalem, Dımeşk, 1986, IV, 64
2-Razi, XVI, 135; Beydavî, 1, 412; İbnu Kesîr, Tefsîru'l-Kur'ani'l-Azîm (The Interpretation of the Holy Quran), Kahraman Pub. İst., 1985, IV, 119; Yazır, IV, 2591; Abdurabbih, p. 29-30
3-Beydavî, II, 144; Sabunî Saffetu't-Tefasir, Ensar Pub. İst. 1987, II, 366, Yazır, V,3601, Butî, p., 21
4-Şibay, III, 164
5-Celaleddin Süyûtî, Itkan fî Ulûmi'l-Kur'an, Daru İbni Kesîr, Beirut, 1993, I, 28; Butî, p., 21; Abdurabbih, p., 29-30
6-Topaloğlu, VII, 531

The spiritual jihad is a spiritual war that all Muslims need to wage in order not to be overcome in the face of the entrapment and tricks of the Satan and evil-self, and restrain their own selfish desires. The purpose of the spiritual jihad, which is also called spiritual fight or Jihad-u Akbar (the Great Jihad), is to fight against the evil-self and the Satan during Muslims whole lifetime, is to be a pure servant on the right path, a benevolent Muslim, a virtuous and perfect human being, by purifying their own evil-selves from all sorts of temptations. The spiritual jihad means strengthening the order of the inner-world. In addition, it is to wash ones heart away from dirt and evil, and try to get rid of every sort of evil. The spiritual jihad, which aims at ones improving and amending his own inner-world, is the responsibility of being a human.

Spiritual fight is a constant necessity for all Muslims. Spiritual fight is to endeavor to have the consciousness of servitude within constancy. The importance of the spiritual jihad is clearly emphasized in the Holy Quran and hadiths. With regard to the verse, Therefore stand firm (in the straight path) as thou art commanded (Hud Surah, 11:112) the Prophet (PBUH) says : the Surah Hud has made me aged (Tirmidi, Tafseer, part 56) and thus expressed the importance of keeping the right path as Allah (SWT) commands, and his sensitivity towards the task of servitude for Allah (SWT).

In the Holy Quran, with the declaration of By the sun and his brightness, And the moon when she followed him, And the day when it revealed him, And the night when it enshrouded him, And the heaven and Him Who built it, And the earth and Him Who spread it, And a soul and Him Who perfected it, And inspired it (with conscience of) what is wrong for it and (what is) right for it. He is indeed successful who caused it to grow, And he is indeed a failure who stunted it. (As-Shams Surah, 91:1-10) Allah Almighty declares that to reach salvation will only be possible to keep ones self away from evil.

The Prophet Muhammad (PBUH) indicates the importance of the struggle against the evil-self in his hadith The mujaheed (one who performs jihad) is the one who struggles against his evil-self, and Allah Almighty warns people seriously with His verses in the Holy Quran against the evil sides of self, The (human) soul is certainly prone to evil (Yusuf Surah, 12:53), And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone. (Al-Baqarah Surah, 2:41) Along with this warning, He also shows the ways of cleansening and purification: A similar (favor have ye already received) in that We have sent among you a Messenger of your own, rehearsing to you Our Signs, AND PURIFYING YOU, and instructing you in Scripture and Wisdom, and in new knowledge. (Al-Baqarah Surah, 2:151)

Achievement in religion largely rests on the spiritual achievement. The one who cannot perform jihad against his evil-self in following the commands of Allah (SWT) cannot also make a war against the enemy.

Allah (SWT) has assistance and favor for the Muslims who make spiritual wars. This verse confirms this: And those who strive in Our (Cause), We will certainly guide them to Our Paths: for verily Allah is with those who do right (Al-Ankaboot Surah, 29:69).

Principles of Jihad (holy struggle) that are stated precisely in the Quran:

1. The principle of the justified war: The reason for war given in the Quran is the attack and the oppression of an enemy. If an enemy invades a Muslims country, forces them to emigrate, threatens the security of life, property, and chastity; in that case war becomes obligation upon the people of that country.

According to Quran, the reason for fighting against the enemy must be rational and just. The religion Islam that does not recognize the wars of invasion, aggression, and occupation; has allowed a war only if it is for preventative reasons such as providing the security of life, property; protecting rights and liberties; suppressing the enemy attacks. In addition, Islam, considering it legitimate named it as Jihad to differentiate from other wars.

2. The principle of fairness: Fair war principle is effectual when it is engaged in a de facto war. According to this principle, war is only against participating countries. Islam aims at winning people over rather than killing them. For this purpose, invites people to Islam before engaging in war, if it is not accepted, war reparation or Jizyah (per capita tax imposed on able non-Muslim men of military age) is sought from them. It cannot be declared a Jihad without attempting those. It is engaged in a war only after if the enemy refuses to accept the conditions proposed.

A Muslim should always take a step according to this fair war principle. The enemy soldier must be chosen as the only target at shooting. Children, women, elders, handicapped, mentally ill cannot be killed during the war. It cannot be drawn weapons on unarmed ecclesiastics, elders who do not participate in war. Civilians (such as artisans, farmers etc.) who do not participate in war cannot be killed either. (Al-Baqarah Surah, 2:191)

Narrated by Savfan Bin Assal: Messenger of God (peace be upon him) sent me to a war (in sariya). He ordered me: Walk in the way of God, in the name of Him. Fight against the deniers, do not torture your captives, do not steal from the booty, do not kill the children. (Sahih Muslim, Jihad 3:1731, Tirmidhi, 48:1617 Abu Dawud, Jihad 90:2612, 2613)

3. The principle of not going to the extremes in a war: Islam advocates humane values even in war times. Ferocity and brutality of the violence in war becomes more moderate. It accepts the principle of not exceeding limits. It provided necessary penal sanctions for persons who illicitly behave. Islamic law embraced the principle of reciprocity while retaliating against the enemy, going to the extremes is crime.

Quran forbids exceeding limits even in face-to face combat, Fight in Gods cause (in order to exalt His Name) against those who fight against you, but do not exceed the bounds (set by God), for surely God loves not those who exceed the bounds. (Al-Baqarah Surah, 2:190)

As a matter of fact, in another verse, it is stated as, So, whoever attacks you, attack them in like manner as they attacked you. Nevertheless, fear God and remain within the bounds of piety and righteousness, and know that God is with the God-revering, pious. (Al-Baqarah Surah, 2:194)

4. The principle of peace: Islam accepts the principle of retaliating with peace whenever the enemy offers peace proposal. And if they (the enemies) incline to peace, incline to it also, and put your trust in God. Surely, He is the All-Hearing, the All-Knowing. (Al-Anfal Surah, 8:61) And with the message of the following verse announces the truth to the whole world for one thousand and four hundred years peaceful settlement is better... (An-Nisa Surah, 4:128) Finally with the following two verses emphasizes the importance of peace, Then if they desist (from fighting), surely God is All-Forgiving, All-Compassionate (especially towards those who return to Him in repentance.) (Al-Baqarah Surah, 2:192) (But if they persist in causing disorder, continue to) fight against them until there is no longer disorder rooted in rebellion against God, and the religion (the right for worship and the authority to order the way of life is recognized) for God. However, if they desist, then there is no hostility except to the wrongdoers. (Al-Baqarah Surah, 2:193)

5. The principle of treating captives kindly: Islam orders to treat captives kindly and well. Muslims are responsible for feeding their captives. They fulfill this duty for the sake of God. (Al-Baqarah Surah,2:177; Anfal Surah, 8:69,70,71; Muhammad Surah, 47:4; Al-Insan Surah, 76:8,9,10,11,12)

Every Nation has ideals, which inspire them. A nations endeavor to accomplish its ideals becomes huge as much as they deeply believe in them. (1) Founding a state, having a voice in the international arena, gathering same nations members under one flag are some of those ideals.

At this point, the Holy Quran makes a clear distinction between the believers and the unbelievers, Those who (truly) believe fight in Gods cause, while those who disbelieve fight in the way of taghut (powers of evil who institute patterns of rule in defiance of God). So (O believers) fight against the friends and allies of Satan. Assuredly, Satans guile is ever feeble. (An-Nisa Surah, 4:76)

The expression, taghut includes anything worshipped other than God. Satan is a taghut. Pharaoh like people who follow Satan is taghut. Undisciplined nafs (self) is a taghut Do you ever consider him who has taken his lusts and fancies for his deity? (Al-Furqan Surah, 25:43), (Al-Jathiyah Surah, 45:23) Quran, with these verses, takes our attentions to the ones who idolize their habitual evil lusts.

As you see, unbelievers follow those taghuts. They subordinate themselves to Satan, become prisoners of their evil-selves, and struggle under the leadership of evil people. However, their struggle is destitute of sublimity, a menial one. There are benefits to reap in the foundation of this struggle. They never hesitate to burn the world for their benefits. In fact, one can clearly understand their menial interests if only glances at wars in the last two hundred years. (3)

They are after lands, colonies, new markets, and new resources; fight for supremacy over other nations. (4)

There is no difference between the colonialist powers that intend to capture the entire resources of the world and a Roman Emperor who says, by showing the fig in his hand to his commanders, We did not invade the lands that bear this fruit yet! Let us organize a campaign and invade those lands. States and leaders changes but mentality stands still. History repeats itself at this point. First and Second World Wars are the proofs of this truth.

Believers, on the other hand fight in the way of God. And fight in the cause of sublime values. They make efforts in the way of Divine Will. Their struggle is a struggle of virtue. It is a remarkable issue of that Fi Sabilillah (in the way of God) reads wherever Jihad and Kital (war) expressions are made mention in the Quran. Any struggle, any war, which is not in the cause of God, has no value.

The Surah An-Nisa, verse 141, believers gain victory, unbelievers meet with a success, indicates such a significant difference between believers and unbelievers conception of war. While believers fight in the cause of God, unbelievers fight in the cause of worldly gains. (5)

Quran sets the cause and the purpose of the struggle as follows:
And (if they still persist in unbelief and hostilities), fight against them until there is no longer disorder and oppression rooted in rebellion against God, and the whole of religion (the full authority to order the way of life is recognized) for God exclusively. (Al-Anfal Surah, 8:39) There are two objectives for Muslims in the verse; to root out the Fitna (sedition), and to make Gods religion prevail.

The term Fitna comes originally referred to the refining of metal (gold) to remove dross. (6) Tribulation, trouble, and disorder meanings derived from the original meaning. Torturing people because of their belief, intervening worship, forcing emigration; are all Fitna. Fitna is described in Quran in the following verse as, disorder (rooted in rebellion against God and recognizing no laws) is worse than killing. (Al-Baqarah Surah, 2:191) It should not be said there is nothing worse than killing, for, such circumstances which would make someone desire to die are worse than dying.

The following verse points out the sublime objective of Jihad:
Why, then, should you not fight in the cause of God and of the oppressed, helpless men, women, and children, who cry out: "O Lord! Bring us out of this land whose people are oppressors, and appoint for us from Your Presence a protector, and appoint for us from Your Presence a helper!" (An-Nisa Surah, 4:75)

The objective of the whole affair of religion belongs exclusively to God is to free humans from servitude to any other humans; and realization of servitude only to God. (8) Jews and Christians are mentioned in the Quran as, The Jews take their rabbis (teachers of law), and the Christians take their monks, as well as the Messiah, son of Mary, for Lords besides God (by holding as lawful or unlawful what the teachers of law and monks decree to be lawful or unlawful, as against Gods decree), whereas they were commanded to worship none but the One God. Doubtless, taking anything or anybody for Lord besides God does not necessarily mean that they refer to it by the name Lord. (9) As hadith explains the above given verse, accepting anything whatever rabbis and monks decree as haram (religiously forbidden) or halal (religiously permissible); is taking them for Lords besides God. (10)

Islam must be announced in a free environment. Persons who want to convert should not be hindered, and anyone who wants to live according to this religion must be free to live it. They should not have to face the hardships and seditions.

Jihads objective is to provide freedoms and to overcome the obstacles. When obstacles are overcome, humans will yearn for one and only Divine religion, Islam. (11)

Doubtless, the whole religion belongs to God does not mean that Islam does not grant rights to other religions, or it urges people to convert. (12) Muslims never forced people from other religions to convert to Islam. Non-Muslims have lived in peace and in comfort within Islamic countries since the age of Prophet Muhammad (pbuh).

As Ahmet Ozel says, Campaigns of conquest were not conducted to force people to convert to Islam but to find the chance to announce Islam in those places where it was once impossible. (13)

And (if they still persist in unbelief and hostilities), fight against them until there is no longer disorder and oppresssion rooted in rebellion against God, and the whole of religion (the full authority to order the way of life is recognized) for God exclusively. (Al-Anfal Surah, 8:39) This verse displays Islams determination of taking any necessary action. It shows the ultimate goal of Muslims. It expels worries from daily lives and urges to noble ideals. Conveying these high ideals to the new generations will open new frontiers and will give new sublime ideals to them.

Sources:
1-Hamidullah, İslam'da Devlet İdaresi, Ter. Ali Kuşçu, Ahmed Said Matbaası, İst. 1963, s. 135
2-Beydavi, I, 135
3-Abdurrahman Azzam, Ebedi Risalet, Ter. H.Hüsnü Erdem, Sönmez Neş. İst. 1962, s.165
4-Kutub, I, 187; Sabuni, Saffetu't-Tefasir, I, 127
5-Beydavi, I, 244
6-Ebu'l-Fadl İbnu Manzur, Lisanu'l-Arab, Daru Sadır, Beyrut, VI, 317
7-Yazır, II, 695
8-Kutub, III, 1433
9-Yazır, IV, 2512
10-Tirmizi, Tefsir, 9-10; Razi, XVI, 37
11-Yazır, II, 690
12-Zeydan, Şeriatu'l-İslamiye, s. 55-56; Vehbe Zuhayli, El-Alakatu'd- Düveliye fi'l- İslam, Müessesetü Risale, Beyrut, 1989, s.25; Madelung, VII, 110
13-Özel, TDV.İslam Ans. "Cihad" md. VII, 530

There are some certain bases of war that are peremptory; prior, during, and after. Islam is composed of serious body of rules. Every right confers upon its holder. In this regard, unbelievers, too, have some rights. As, Late Hamdi Yazir says, Right is a right, even it concerns an unbeliever Blasphemy of an unbeliever does not allow anyone to encroach upon his/her rights.

a. Bases prior to war

1. The principle that the treaties are binding
If an Islamic country had made a treaty with a non-Muslim country, it has to fulfill the agreement. With Quranic expression, fulfill the covenant: the covenant is surely subject to questioning (on the Day of Judgment you will be held accountable for your covenant). (Al-Isra Surah, 17:34)

In the verse that let Muslims declare a war on polytheists, it is stated as, Excepting those among the people who associate partners with God with whom you made a treaty, and who have not thereafter failed to fulfill their obligations towards you (required by the treaty), nor have backed anyone against you. Observe, then, your treaty with them until the end of the term (that you agreed with them). Surely God loves the God-revering, pious (who keep their duties to Him). (At-Taubah Surah, 9:4) How could there be a covenant with those who associate partners with God (and recognize no laws and treaty) on the part of God and His Messenger? – excepting those with whom you made a treaty in the vicinity of the Sacred Mosque: (as for the latter) so long as they remain true to you, be true to them. Surely God loves the God-revering, pious (who keep their duties to Him). (At-Taubah Surah, 9:7)

In accordance with the divine instructions, Muslims always abide the agreements; never transgress a treaty or an agreement. We believe in the benefit to convey the incident that had taken place in the Asr-i Saadah (Age of Happiness and Tranquility in which Prophet Muhammad lived). It has been on the authority of Huzayfa bin Al-Yaman who said, Nothing prevented me from being present at! The Battle of Badr except this incident. I came out with my father Husail (to participate in the Battle), but we were caught by the disbelievers of Quraish. They said: (Do) you intend to go to Muhammad? We said: We do not intend to go to him, but we wish to go (back) to Medina. Therefore, they took from us a covenant in the name of God that we would turn back to Medina and would not fight on the side of Muhammad (peace be upon him). So, we came to the Messenger of God (peace be upon him) and related the incident to him. He said: Both, of you proceed (to Medina); we will fulfill the covenant made with them and seek God's help against them.

Unbelievers have never seen any harm in not abiding the covenant. The Holy Quran explains the matter as, How (could there be a covenant with the others) when, if they were to prevail against you, they would observe towards you neither any bond, nor law, nor agreement, they seek to please you with their mouths but in their hearts they are averse; and most of them are transgressors (who habitually disregard all bounds of equity). (At-Taubah Surah, 9:8) That is to say, even if they win, they transgress a covenant. For instance, they say, No body will ever hurt, but never hesitate to massacre at the end. In fact, we see many examples of their wrongdoings throughout the history. Meccans to transgress the Hudaibia treaty,

Divine Decree about the ones who make a practice of transgressing covenants is as follows: Those of them with whom you have made a treaty, and who break their treaty on every occasion without fearing God. If you meet them in war, deal with them in such a manner as to deter those behind them (who follow them and those who will come after them), so that they may reflect and be mindful. (Al-Anfal Surah, 8:56, 57) Prophet Muhammad executed the decree of the Bani Qurayza Jews in accordance with the above given verse. (3)

This following verse is also about transgressors, But if they break their pledges after their treaty (with you) and assail your religion, then fight with those leaders of unbelief – surely they have no trustworthy pledges – so that they may desist (from aggression). (At-Taubah Surah, 9:12) The expression mentioned at the end of the verse, so that they may desist (from aggression) depicts that the intent of the war is not massacring, but to dissuade transgressors from their cruelty and injustice. (4)

Besides, there would be a risk of transgression of the counterparty. In such a case, thing to do is given in the following verse, If you have strong reason to fear treachery from a people (with whom you have a treaty), return it to them (i.e. publicly declare to them, before embarking on any action against them, that you have dissolved the treaty) so that both parties should be informed of its termination. Surely God does not love the treacherous. (Al-Anfal Surah, 8:58) As it is clearly understood from the verse, if the transgression of the counterparty is not obvious, but if there is a possibility of any treachery, they should be informed that the covenant is abrogated. It is not religiously permissible to attack all of a sudden. (5) Informing about the abrogation of the covenant would be a nobly behavior. Otherwise, counterparty would set up a howl.

2. Invite to accept Islam

Prophet Muhammads appointment of the commander in chiefs of expeditions and his advise to them on etiquettes of war and three courses of action that they should invite polytheists:

It has been reported from Suleiman b. Buraid through his father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. 1. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhajirs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muslims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). 2. If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. 3. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them. (Sahih Muslim, Book 019, Number 4294) As it is seen, war proposed as a final solution. These three courses of action should not be applied under every circumstance. Hudaibia Treaty is a fine example to that. (8)

b. During War

War is chaos. It is a place for killing and dying. Anyone can lose his continence. Common sense is left destitute, feelings loom large. The following verse teaches us how to react in those kinds of situations.

Fight in Gods cause (in order to exalt His Name) against those who fight against you, but do not exceed the bounds (set by God), for surely God loves not those who exceed the bounds. (Al-Baqarah Surah, 2:190) Fight against those who fight against you gives the message of not fighting against elders, children, women, and clerics. (9) However, if women are fighting against you, it can be fight against them. (10)

Do not exceed the bounds expression, on the other hand, forbids such exorbitances as cutting noses or ears.

One other situation in a war is the situation of the people who crave for mercy, O you who believe! When you go forth (to war) in Gods cause, investigate with care until the situation becomes fully clear to you, and do not say to anyone who offers you (the greeting of) peace (thereby indicating his being a Muslim), "You are not a believer," seeking the fleeting gains of the present, worldly life; for with God are gains abundant. Even thus (as he now is) were you before (ignorant of faith and what being a Muslim is, and you too entered Islam with a similar word); but God has since then been gracious to you. So investigate with care until the situation becomes fully clear to you. Surely God is fully aware of all that you do. (An-Nisa Surah, 4:94)

Sources:
1-Yazır II, 1451
2-Müslim, Cihad, 98
3-Beydavi, II, 224; İbnu Kesir, VI,397-398; İbnu Hişam, III, 249-251
4-Yazır, IV, 2468
5-Azzam, s. 161
6-Kutub, III, 1542
7-Müslim, Cihad, 3; Tirmizi, Siyer, 48; İbnu Mace, Cihad, 38
8-Azzam, s.151
9-Beydavi, I, 108
10-Sabuni, Revaiu'l-Beyan, I, 217
11-İbnu Kesir, I, 328; Beydavi, I, 108; Sabuni, Revaiu'l-Beyan, I, 216-217

A Hypocrite is a person who passes himself off as a believer although he does not truly have faith. In this respect, Hypocrisy is a forgery of faith. (1)

A Hypocrite is like a chameleon; he changes his color in accordance with the place he is in. (2)

A hypocrites direction is determined by wind, whatever side the wind blows violently, he turns himself into that direction. A motive of self-interest prevails over his conception of religion and faith. (3)

In respect of doing harm, a hypocrite is like a tiny white stone in a rice sack.

There are mainly two reasons that lead men into hypocrisy:
1- To make use of the benefits of Islam.
2- To attempt to spread mischief among the Muslims.

Since hypocrites constitute a minor group within the Muslim community, they try to make themselves unnoticed by saying We are Muslims too, or pretending to be Muslims, they spy on them, give information to particular places and thus weakening them unnoticed.

There are many verses in the Quran about hypocrites. Doubtlessly, that is not for nothing. Because when the enemy is not known, he does more harm. He is more dangerous while lying in ambush. (4)

Against this harmful group of people, Allah Almighty warns, O (most illustrious) Prophet! Strive against the unbelievers and the hypocrites (in the way required by time and conditions), and be stern against them. (Al-Taubah Surah, 9:73; Al- Tahrim Surah, 66:9) The Prophet (PBUH) did not draw his sword against the hypocrites. He made jihad against them by offering proofs, attempting to persuade them, and punishing them in accordance with the Islamic law. (5)

The Holy Quran depicts the hypocrites without giving their names. It draws the framework of hypocrisy. Various people from different ages may be included in this framework.

Although the Prophet (PBUH) knew the hypocrites in general, he did not make their names public and did not put them to shame.

There is some kind of hypocrisy, which would be ineffective, if remained unknown. The hypocrite tries to conceal it. If it is no longer secret, just as one says do what ever you want if you are not ashamed, he says I do not care whatever happens and puts his hypocricy into practice. (6)

Like in faith and disbelief, hypocricy also have degrees. Some hypocrites are quiet and inoffensive. This kind of hypocrites must be warned and guided; one must try to bring the faith from their tongues to their hearts. Some endeavor against Islam although pretending to be Muslims. We must be wide-awake against these people and warn others about them.

If we handle the verses about the hypocrites as a whole, it will be possible to know about them better:
Had We so willed, We could have shown them up to thee, and thou should have known them by their marks: but surely thou will know them by the tone of their speech! (Muhammad, 30) That is, a hypocrite contradicts himself with his own words. If one paid careful attention, he would not have difficulty in recognizing them because of the inconsistency in his words. For those who have the perfection of faith, the manners of a hypocrite would not become a secret since they have got the praise of a hadith which says beware of the sagacity of believers, since they see through the light of Allah (7)

However some hypocrites are difficult to identify as the verse indicates: Among the Bedouin Arabs who dwell around you there are hypocrites, and among the people of Madinah (too) there are such as have grown more artful and insidious in hypocrisy: you (O Messenger) do not know them (unless We inform you of them). We know them all (and the threat they pose)... (Al-Taubah Surah, 9:101)

The hypocrites in big cities are the ones who are obstinate in hypocricy and are quite unreliable. They know how to dissemble themselves. They are used to come up the water like oil. If there is no revelation, even the Prophet Muhammad (PBUH) cannot know them. (8)

The Quranic verses that mention hypocrites caused so many hypocrites to be sincere Muslims. For example, let us see this verse:
Among the believers are men (of highest valor) who have been true to their covenant with God: among them are those who have fulfilled their vow (by remaining steadfast until death), and those who are awaiting (its fulfillment). They have never altered in any way. In consequence God will reward the truthful ones for having been true to their covenant, and punish the hypocrites if He wills or turn to them in lenience and accept their repentance (if they repent). Surely God is All-Forgiving, All-Compassionate. (Al-Ahzab Surah, 33:23-24)

In these verses, there is an allusion at those who have disease in their hearts and go back on their words, besides those believers who keep their promises (true to their covenant with Allah) are praised. (9) The words in the verse, which read, punish the Hypocrites if that be His Will, or turn to them in Mercy show that there is a hope of salvation for them. Furthermore, at the end of the verse, the verses reading, Allah is Oft-Forgiving, Most Merciful makes them more hopeful and lead them to repentance.


Sources:
1-Sadık Kılıç, Kur'an'a Göre Nifak (The Hypocricy According to The Quran), Furkan Pub., İst.,1982, p.,27
2-İbnu Manzur, IV, 358-359
3-Kılıç, p. 54
4-Nursi, İşaratu'l-İ'caz, p., 82-83
5-Razi, XVI, 135; İbnu Kesir, IV, 119; Beydavi, I, 412; Yazır, IV, 2591
6-Nursi, İşaratu'l-İ'caz, p.,83-84
7-Acluni, I, 41-42
8-Yazır, IV, 2611
9-Beydavi, II, 243

War necessitates some preliminary preparations and precautions. The following verse guides us at this very point, O you who believe! (While such great grace is there) be fully prepared, then (as circumstance demands) either go forward in (small) consolidated groups (on military expeditions) or go forward all together. (An-Nisa Surah, 4:71) Hamdi Yazir comments on verse as follows: Be conscious and discreet; procure both material and spiritual reasons to avoid the enemy. And appeal to your arms. (1)

This following verse invites Muslims to be strong: (Believers:) make ready against them whatever you can of force and horses assigned (for war), that thereby you may dismay the enemies of God and your enemies and others besides them, of whom (and the nature of whose enmity) you may be unaware. God is aware of them (and of the nature of their enmity). Whatever you spend in Gods cause will be repaid to you in full, and you will not be wronged. (Al-Anfal Surah, 8:60)

Prophet Muhammad (peace be upon him), explains the expression force (i.e. strength) as force is throwing. Doubtless, throwing used to be seen as a mean of strength in those days. Shooting with bow and arrow, launching by catapult of those days replaced by bombs, missiles etc. today.

Prophet Muhammad (pbuh) encouraged his community about Shooting. For instance, he states, God will cause three persons to enter Paradise for one arrow: the maker when he has a good motive in making it, the one who shoots it, and the one who hands it. (4)

Prophet Muhammad (pbuh) encouraged to learn shooting with bow and arrow upon the circumstances of his time. Sultan Mehmed II. who received the appraisal of Prophet Muhammad, inspired by the statement- strength is throwing- of the Messenger of God (pbuh) and cast the most advanced Şahi cannonballs of that age, breached the most majestic city walls. Today, West seems more aware of the hadith with their guided Missiles that can lock onto a target, bombs that can destroy a whole city.

Above quoted verse also encourages us to prepare warhorses. In the beginning part of the Surah Al-Aadiyaat, there is a vow for warhorses.

The Messenger of God (pbuh) eulogizes the qualities of the horses as follows: (A great) benefit (i.e. blessings), has been tied to the forelocks of the warhorses until the judgment day that is to say, there is a continuous benefaction of the company of a horse. Warhorses of our days; armed combat cars, war planes are in the extent of the decree of the verse.

Make ready against them whatever you can of force is stated instead of make ready bows and arrows in the verse, because it infers strength of all kinds such as intellectual-physical, material and spiritual. And again, it is not stated as, you may destroy your enemies, instead it is stated as, you may dismay your enemies. (7)

Such strength by dismaying enemies, and dissuading oppressors of their oppressions, will play an important role to convey the religion of God and to eliminate sedition in everywhere. (8)

In the Holy Quran, it is explained how iron was made supple for Hazrath Dawud. (Saba Surah, 34:10) Hazrath Dawud by shaping iron as a miracle given to him made arms and armors. It is a thought provoking that one of one hundred fourteenth of Quranic Surahs is Hadid (i.e. iron). The verse related with Hadid is: We have sent down iron in which is stern might and benefits for humankind, so that God may mark out those who help (the cause of) God and His Messengers, though they do not see Him... (Al-Hadid Surah, 57:25) If it is attended, War Industry of our century relies on iron. When, there are so many remarks and instructions in Quran, Muslims being remiss in addressing the truth, and non-Muslims following those truths is exemplary thoughtful. The ones who says, I am a Muslim must very well know the commands of Quran, and live according to it. Otherwise, while they are true believers, their loss to the non-believers is inevitable. Humanitys experience in the last two hundred years is a clear proof of it.


Sources:
1-Yazır, II, 1391
2-Abu Dawud, Jihad, 23; İbnu MaJe, Jihad, 19
3-Ebu Bekir Cessas, Ahkamu'l-Kur'an, Daru'l-Fikr, Beyrut, 1993, III,102;Alusi, X,25
4-Abu Dawud, Jihad, 23; Tirmidhi, FAdailu'-Jihad, 11
5-Bukhari, Jihad, 43; Tirmidhi, Jihad, 19; İbnu MaJe, Jihad, 14
6-Razi, XV, 185; Cessas, III, 102; Rıza, X, 69; Tabbera, s.386; Abdülhalim Mahmud, El-Cihadu fi'l-İslam, Daru'l-Mearif, Kahire, s. 17; Kadiri, I, 516; Sabuni, Kabes, III, 161
7-Bilmen, III, 357; Tabbera, s. 386
8-Muhammed Şedid, El-Cihadu fi'l-İslam, Müessesetu Risale, Beyrut, 1985, s.119

There are four major, and those are:

1. Jihad against Ignorance: This Jihad is to teach humans the justice, the truth, and the favorable. God states in Quran addressing Prophet Muhammad (peace be upon him), Call to the way of your Lord with wisdom and fair exhortation, and argue with them in the best way possible. Your Lord surely knows best who has gone astray from His way, and He knows best who are the rightly guided. (An-Nahl Surah, 16:125) In another verse, There must be among you a community calling to good, and enjoining and actively promoting what is right and forbidding and trying to prevent evil (in appropriate ways). They are those who are the prosperous. (Al-Imran Surah, 3:104)

Quran is a divine antidote, not only to a particular community, but also to all humanity, which will ever come until the Judgment Day, and it is an ample cure for all of their material and spiritual, personal, and social wounds. The duty of promoting this antidote is given to the Muslims.

2. Jihad against Evil-self: In a verse, believers are warned about the intrigues of evil-self, so judge among people with the truth and do not follow personal inclination, lest it leads you astray from the path of God (Saad Surah, 38:26)

Prophet Muhammad (pbuh) states that, To fight against your evil-self is the greatest Jihad (Aclûnî, Keşfül-Hafa, Beyrut, I, 143, Hadith No: 413). He draws our attentions to the importance of the Jihad in his Hadiths. As a matter of fact, when he once turned back from a battlefield by stating, To fight against the infidels is Jihad; but to fight against your evil self is greater Jihad (Kanzul-Ummal, IV, 430, Hadith No: 11260) he remarkably signified the importance of fighting against evil-self

3. Jihad against Satan: In Quran by stating that, Surely Satan is an enemy to you, so treat him as an enemy (do not follow him, and be alert against him) (Fatir Surah, 35:6) humankinds greatest enemy shown to be Satan.

4. Jihad as armed warfare against infidels: As it is not permanent, it is not farz (obligatory religious duty) for all Muslims either. Therefore, it is farz-i kifaya- where the obligation is to be provided within the community by some when the Islamic state has adequate power to engage in a war.

The word jihad is often interpreted as “holy war” in Western languages. (1) Such an interpretation stems from the efforts to show Islam as a religion which spreads by the force of weapon.

Jihad is the name given to every activity and movement on behalf of Allah (SWT). It means endeavoring to make justice superior and dominant. In other words, jihad has to do with action in Islam; it is power for Islam to act.

The word jihad is often interpreted as “holy war” in Western languages. (1) Such an interpretation stems from the efforts to show Islam as a religion which spreads by the force of weapon.

However, the translation of the word “jihad” is not “war.” To fight for the sake of Allah (SWT) is also a sort of jihad but in general, terms this word includes any kind of activity and action to make the religion of Allah go everywhere.

While Muslims were in jihad for this lofty end, non-Muslims and especially colonialist countries made “unholy wars” and shed blood in Asia, Africa, Europe, and America. (2) History is full of examples about it. Under the name of “geographical discoveries,” discovery of raw materials in Asia, Africa, America, and making those people into slaves by organizing evil-intended expeditions to those fertile lands exhibit some people’s philosophy of war.

These people are in a dense activity of propaganda to hush their shameful acts up. It is because of the effect of this propaganda, when the word jihad is mentioned, some immediately associate it with a “barbaric Turk” with a sword in his hand, who is about to slaughter a misbeliever who rejects Islam, or an “Arab terrorist !” with a Kalashnikov in his hand. (3)

The Western writers who attack Islam by using jihad as a pretext are in a manner, which expresses itself in the phrase “both guilty and powerful.” The event below shows their situation clearly:

One of the British soldiers during Britons invasion to Africa says to his friend, “These are savage people! When I killed one of them, he bit me!” (4)

Sources

1-Ebu'l Ala Mevdudî, Jihad in Islam, Islamic Publications LTD, Lahor, p.1; Rudolph Peters, islam ve Sömürgecilik ( Islam and Colonialism), Trans. Süleyman Gündüz, Nehir Pub. ist.1989, p.29; M.J. Kister, "Land Property and Jihad" , Journal of the Economic and Social History of the Orient, Leiden, 1991, XXXIV, 276; W. Montgomery Watt, Islamic Political Thought, Edinburgh, p. 14; Ahmet Özel, islam Hukukunda Milletlerarası Münasebetler ve Ülke Kavramı (International Relations In Islamic Law and The Concept of Country), Marifet Pub. Ist. p. 64

2- Mevdudî, Jihad in Allah's Cause, The Journal, XIV/4 December, Mekke, 1986, p.14

3- Peters, p.30

4- Muhammed Gazali, Fıkhu's-Sîre, Daru'l-Kalem, Dımeşk, 1989, p.214

It was not commanded any war directly in the era that Muslims were fewer in numbers and faced with brutal oppression in Mecca. The verses which came down during that time were all about forgiveness, remittent, praying as stated, giving alms. (1) For example;

1. Muslims were fewer in numbers. If it were ordained a war, it would be disadvantageous for them. God wished for their population to be larger.

2. If it were permitted to fight in that case it would be a civil war, because Muslims were scattered to different houses. If it were used force in self-protection, there would be bloodshed. People divided into parties after emigration and with this, obstacle eliminated. (2)

In that era of divided parties, it was first let to fight with the below verse,

The believers against whom war is waged are given permission to fight in response, for they have been wronged. Surely, God has full power to help them to victory – (Al-Hajj Surah, 22:39)

This permission was followed by further commands, such as;
Fight in Gods cause (in order to exalt His Name) against those who fight against you, but do not exceed the bounds (set by God), for surely God loves not those who exceed the bounds. (Al-Baqarah Surah, 2:190)

The number of the months, in Gods sight, is twelve as determined and decreed by God on the day when He created the heavens and the earth (and set them moving in the present conditions). Four of them are sacred (in that fighting is forbidden during them). This is the upright, ever-true Religion (the order that God has established for the operation of the universe and life of humanity). Do not, therefore, wrong yourselves with respect to these months. Nevertheless, fight all together against those who associate partners with God just as they fight against you all together; and know well that God is with the God-revering, pious who keep their duties to Him. (At-Taubah Surah, 9:36)



Sources
1. Do you not consider those who were told, "Restrain your hands (from war and similar endeavor), and do the Prayer in conformity with all its conditions, and pay the Prescribed Purifying Alms (at which time they insistently asked you when they would be allowed to fight).( An-Nisa Surah, 4:77) So (O Messenger) endure (their insolence) with becoming patience. (Al-Maarij Surah, 70:5), God will say: "Do not dispute (with each other) in My Presence. I had warned you (of this Day) before. (Qaf Surah, 50:28)
2. Seyyid Kutub, Fî Zılali'l-Kur'an, Daru'ş-Şuruk, 1980, I, 185-186; Sabunî, Revaîu'l-Beyan, I, 213-214
3. İbnu Kesîr, V, 436

Although, Arabic words, Jihad, Jidal, and Qital seem similar in their sound, there are clear differences in their meaning. While Qital means war and killing; Jidal means hegemonic struggle; Jihad has a wider meaning that embraces every kind of striving in Gods cause. Fisabilliah- striving in the way of God, clearly makes Jihad different than others; that is to say being in the way of Quran and Islam. Jidal and Qital in accordance with Gods commandment also involve strife, these came to be called Jihad as well.

A divine guidance from Quran to understand Jihad properly:
O you who believe! Shall I direct you to a bargain (a deal) that will save you from a painful punishment? That you believe in God and His Messenger, and strive hard in Gods cause with your wealth and persons. Doing so is what is to your own good, if you but knew it. (As-Saff Surah, 61:10, 11)

Namely, the aim of the Jihad is to bargain for the hereafter. Even if it has hard tasks and difficulties, it is nothing when compared with the torment of the Hell. Therefore, Jihad is not made to kill and send people to Hell, but to struggle (to defeat carnal selves) to be saved from Hell.

This type of Jihad is the name of a war of saving people from Hell.
The messenger of God received the commandment, Peaceful settlement is better (An-Nisa Surah, 4:128) and called people for striving in the way of God. He (pbuh) overcame the torments of those people who turned down this invitation and finally he was given permission to levy war against oppressors.

While granting a subsidy to the believers who fight in the cause of God is type of a Jihad, spending certain amount of fortune for the eternal bliss of humans in the peacetime is Jihad as well. Participating to a war in accordance with Gods commandment is Jihad, trying to do something for people to reach the dignity of having belief is Jihad too.

Wars without having sublime objectives, just for conquering lands and ruling over people for transient, worldly luxurious lives are not considered Jihad

What is the purpose of war? There are two: to defend ourselves against the enemy and to fight against the oppressors to open the gate of freedom and finding the way of God.

There is no compulsion in Religion. (Al-Baqarah Surah, 2:256) Nevertheless, it should be fight against those who tries to close the way of Paradise. If a group of people prevent some others from reaching the truth and true path of salvation, to fight against those is Jihad too. After having achieved that, individuals are let free to choose their religion. He rather accepts Islam or continuous to live his religion. If he chooses the second one, pays Jizyah ().

Hamdi Yazir of Elmali says that there are two different types of Wars. One is, The war of betterment and the second one is, The war of corruption. And, states that The war of betterment is the one that was ordained on believers.

Therefore, wars should be performed in a way of a prayer. And it should be attended even to the smallest details. These below given verses should be followed:
And fulfill Gods covenant when you have made the covenant (and any commitment that you made among yourselves in Gods Name), and do not break your oaths after having confirmed them; indeed you have made God your guarantor. Surely God knows all that you do. (An-Nahl Surah, 16:91) Fight in Gods cause (in order to exalt His Name) against those who fight against you, but do not exceed the bounds (set by God), for surely God loves not those who exceed the bounds. (Al-Baqarah Surah, 2:190)

Islam has drawn a clear line of distinction between the combatants and non-combatants of the enemy. As far as the non-combatant population is concerned such as women, children, the old, and the infirm, etc. And many other rules like the above given should be complied with.
The hadith, The true enemy of yours is your actual evil self clearly states our greater enemy.
The following wisdom waterfall that spilled from the holy mouth of the Messenger of God (pbuh), after the campaign of Tabuk is a great lesson for us: We are returning from the lesser Jihad to the greater.

The greater Jihad is a personal struggle against ones carnal (evil) self indeed. Our lives pass with this struggle. A moment long negligence would costs a lot. Material Jihad, on the other hand is not continuous. Believers are not responsible with this type of Jihad during peacetimes.

To be defeated by an enemy earns you a martyrdom or a Ghazi (warriors who fought for Islam) title. A personal struggle against carnal self is not like the previous one. It should be won no matter what. Defeat ends up in the Hell.

Satan is identified with nafs (mans lower appetites, evil self)
Surely, Satan is an enemy to you, so treat him as an enemy (do not follow him, and be alert against him). He calls his party (of followers) but that they may become companions of the Blaze. (Fatir Surah, 35:6)
O humankind! (Observe whatever God commands you. He has made you dwell on the earth, so) eat of what is on the earth provided it is lawful, pure and wholesome (in composition and religiously); and do not follow in the footsteps of Satan (who deceives both those who are followed and those who follow); indeed he is a manifest enemy to you. (Al-Baqarah Surah, 2:168)

That means greater Jihad is the one, which is done against carnal self and Satan. Wars against the enemies are lesser Jihads.

Jihad as armed warfare against the enemy is farz-i kifaya (not obligatory on every Muslim) under usual conditions. It is farz-i ayn (obligatory on every Muslim) under a state of emergency. That is to say, this duty is provided within the community by some capable people, because it is hard to do that for some people. Of course, if it is not a state of emergency.

This below quoted verse announces why Jihad is farz:

Prescribed for you is fighting, though it is disliked by you. It may well be that you dislike a thing but it is good for you, and it may well be that you like a thing but it is bad for you. God knows and you do not know. (Al-Baqarah Surah, 2:216)

War is an inevitable reality, even though it is not desirable. (2) There is demolishing, shedding blood, wounding, and killing in the nature of war, -which are actually disliked by the true nature of humans.

The expression, even though you dislike takes our attentions. War is not favorable as an act, but can be favorable with its consequences. Though, there are many favorable consequences of fighting in the way of God such as expelling the misdeeds of an enemy, and providing the rise of Islam. (3)

War is not being favorable as an act, but being favorable with its consequences is just like, one is taking bitter medicine in order to heal, or enduring to the difficulties of journeys for accomplishments. (4) One cannot regain his/her health without taking the bitter medicine.

One who does not endure difficulties cannot succeed. And the one who does not fight in the cause of God, cannot reach happiness either in this world or in the Hereafter; suffers defeat and is punished of opposing to the divine order.

When the strength of the army is adequate for war, Jihad is not farz for the rest of the community. However, in the face of an inadequacy, it is declared a state of emergency, and everyone from seven-year-old to seventy-year-old is mobilized; and protects his/her religion, land, and chastity.

This below given verse is actually signifies of Jihads being farz-i kifaya: (5)

And the believers should not go forth to war all together. But why should not a party from every community of them mobilize to acquire profound, correct knowledge and understanding of religion and warn their people when they return to them so that they may beware (of wrongful attitudes)? (At-Taubah Surah, 9:122)

According to narrations, this above quoted verse was revealed after when all believers wanted to go to war because of the Quranic verses that condemn the people failed to go to war. It is a historical reality that Prophet Muhammad (pbuh) sometimes left some people behind (at their homes) and even he himself did not participate to some minor campaigns.

In addition, the following verse is accepted, as the proof of Jihads not being farz-i ayn: Not equal are those of the believers who (when not all believers are required to mobilize for Gods cause) sit still without justifiable excuse (and without doing any harm to Gods cause) and those who strive (and fight) in Gods cause with their wealth and their persons. God has exalted in rank those who strive with their wealth and their persons over those who sit still. To each God has promised the best reward (Paradise), and yet God has exalted those who strive over those who sit still by a tremendous reward. (An-Nisa Surah, 4:95) Promising paradise to those who sit at home is a sign for it is not being farz. (7)

Needless to say that, laziness is not an appropriate action just because Jihads not being farz. As the verse takes our attentions, those who strive with their wealth and their persons are exalted in rank and higher than those who do not. And showing laziness for a holy duty as jihad cannot be accepted as pious while those whose selves do not desire for less in their terrestrial interest.

Moreover, Jihads being farz-i kifaya is only valid when it is adequately provided by some people within the community. If that certain amount of people would fail to do that, everyone in the community should responsible to take the necessity action.

Sources:
1- Abdullah b. Mahmud Mevsılî, İhtiyar li Ta'lîli'l-Muhtar, Çağrı Yay. İst., 1980, IV, 117; Muhammed b. İbnu Rüşd,, Bidayetü'l-Müctehid Nihayetü'l Muktesid, Daru'l-Marife, Beyrut, 1988, 1, 380-381; Kurtubî, III, 27; Ebu'l-Fadl Àlûsî, Ruhu'l-Meanî, Daru İhyai't- Türasi'l-Arabî, Beyrut, 1985, II, 106; W. Madelung, Dictionary of the Middle Ages, "Cihad" md. VII, 110
2- İbnu Haldun, Mukaddime, El-Mektebetu't-Ticariyye, Mısır, s. 270-271; Reşid Rıza, Tefsîru'l-Menar, Mektebetu'l-Kahire, Mısır, X, 364; Muhammed Hamîdullah, Hz.Peygamberin Savaşları, Ter. Salih Tuğ, Yağmur Yay., İst., 1981, s. 14
3- Halim Sabit Şibay, M.E.B. İslam Ans. "Cihad" md. III, 169; Ömer Nasuhî Bilmen, Hukuk-u İslamiyye ve Istılahat-ı Fıkhıye Kamusu, Bilmen Yay. İst. III, 356; Abdülhafız Abdürabbih, Felsefetü'l-Cihad fi'l-İslam, Mektebetul-Medrese, Beyrut, 1982, s. 42; Özel, İslam Hukukunda Milletlerarası Münasebetler, s.48
4- Razi, VI, 27; Muhammed Ali Sabunî, Revaiu'l-Beyan, Dersaadet Yay. İst., 1, 245; Kurtubî, III, 27-28; Àlûsî, II, 106
5- Razî, XVI, 225-226; İbnu Rüşd, I, 380-381; Kurtubî, VIII, 186; Bilmen, III, 358-359; Ahmed Kadiri, El-Cihadu fî Sebilillah, Daru'l-Menare, Cidde, 1992, I, 59-60
6- Razi, XVI, 225-226
7- Age. XI, 9; Kadiri, I,60

The Surah At-Taubah was one of the last chapters, which came down. In this chapter there are so many verses related with war. For example:

...fight all together against those who associate partners with God just as they fight against you all together... (At-Taubah Surah, 9:36)

Just so, your Lord caused you to go forth from your home for a true cause (which He had already determined would be realized); and yet a group from among the believers were averse (to the direction that events took). (Ay-Taubah Surah, 9:5)

These two verses are well known as Kital (battle) verse and Seyf (sword) verse. In some of the commentaries and in the Quran translations it is claimed that after Kital verses came down the verses about forgiveness, patience which came down during the era in Mecca are no longer in force whereas verses that they claimed as no longer in force adduce a functional degree and Kital verses on the other hand adduce a different functional degree. Actually, the situation is;

God commanded Muslims patience while less in number and weak, commanded war while large in numbers and strong. In these verses, there is no such a thing as abrogating the ordinance of the earlier verses. Abrogation is repealing a decree, which is no more religiously permissible to be in use. Or decree over a new matter is not abrogating the previous decree over another matter.

The verses, which command Muslims patience, while in hardship still in force. We could explain this with a simple example; while traveling by bus, if we tell our kid not to talk to the driver and at the end of the ride if we tell him to talk, this would not abrogate our first admonition. There are two different conditions appear here. Talking to the driver while traveling can cause an accident so it is conformable not to talk to him. However, when it is ended there is no harm to talk to the driver so he can. If he travels, again our first admonition is effective.


Sources:
1- Bkz. Süyuti, II, 703-704; Suad Yıldırım, Kur-an İlimlerine Giriş, Ensar Yay. İst., 1983, s., 103-104; Rıza, X, 199; Mahmud Şeltüt, El-Kur-an'u ve'l-Kıtal, Daru'l Feth, Beyrut, 1983, s., 85-88; Zeydan, Şeriatul-İslamiyye ve'l-Kanunu'd-Düveliyyi'l-Àmm, Müessesetü Risale, Beyrut, 1988, s., 60;

As is known, the Holy Quran was not sent down all at once, but was revealed in 23 years in accordance with the events, which took place. Here what the verse implies is the warfare between the Prophet Muhammad (PBUH) and the first Muslims and pagans. Any country may issue an ultimatum against terrorists by declaring: You have four months to surrender, or else you will be killed wherever you are found.

Likewise, as the first verses of Surah Al-Tawba indicate, the pagans were granted four months. In the meanwhile, they were to be safe. But if they insisted on what they had been doing, they were to be killed. The finale of the verse Slay the idolaters wherever you find them. is Allah is Forgiving, Merciful. The next verse is as follows:

And if any of those who associate partners with God seeks asylum of you (O Messenger), grant him asylum, so that he may hear the Word of God, and then convey him to his place of security. That (is how you should act) because they are a people who have no knowledge (of the truth about Islam). (At-Taubah Surah, 9:6)

It is quite possible to see the signs of the divine mercy for the idolaters in this verse. Therefore, the idolaters must be given the chance to see the beauty of this religion and hear the word of Allah, because they are a people who have no knowledge of Islam. Those among them can live and travel safely in a place where Islam dominates. They can observe the Islamic way of life in the end but they may not become Muslim. If they do not become Muslim, nobody can kill them since they are not Muslim. On the other hand, they are assisted to return to their homeland securely.

History shows us that Muslims did not kill non-Muslims except in wars. If there was any, this is not because of Islam, but his ignorance of Islam. The same situation is also case for the non-Muslim countries. For example if a Muslim is robbed and killed in a non-Muslim country, this not always because of their hostility towards Islam. As todays penal codes also indicate, there are individual crimes. It is contrary to the concept of justice that a group of people be punished due to a crime of some person committed. The Holy Quran announces, That no bearer of burden shall bear the burden of another. (An-Najm Surah, 53:38)

In order to evaluate the notion of jihad in Islam accurately, firstly the questions: Who is the Prophet and what is his duty? must be correctly answered. God has sent prophets to guide people on their travel to the Hereafter, which will end either in paradise or in hell. The prominent duties of these messengers of truth are to introduce God to people, to teach them worship, what is halal-permitted and what is haram-forbidden, and to show them how to offer thanks for His boundless favors.

The final Prophet Muhammad (peace be upon him) also fulfilled this duty in the best way, told them about God in Mecca, taught them His commandments and prohibitions, and explained that it is shirk-polytheism (associating partners with God) to worship idols. He showed patience against all kinds of cruelties of unbelievers for exactly thirteen years and finally migrated to Medina with the leave and command of God and continued the same duty there. The idolaters who wanted to hinder his sacred duty did not leave him alone but they could not hinder Islams penetrating into hearts.

An important characteristic of the Final Prophet (PBUH) was his being sahib-us sayf-possessor of sword; i.e. on the way of spiritual enlightening he was also allowed to fight if need be-when his calling into religion was hindered. Among the former prophets, for example, David and Solomon also supported their spiritual jihad with sword.

When history is scrutinized objectively, it is seen that the basic factor in Islams dominating hearts and souls is not war but exhortation; i.e. explaining the truths of Quran to people and showing its beauties. Historians unit upon the fact that two groups of people have great share in Islams spread. The first one is the learned and knowledgeable people who dedicated their lives to explaining Islam and who went to far-off lands when it was needed. The other is merchants who carried the beauties of Islam to the countries they went to with the purpose of commerce.

These verses clearly show that Islam has spread by way of call and offer not with sword:
There is no compulsion in the Religion. The right way stands there clearly distinguished from the false. (Al-Baqarah Surah, 2:256)
And so remind and exhort (them), for you are one (whose duty is) to remind and exhort. You are not one to dictate (faith) to them. (Al-Ghaashiyah Surah, 88:21-22)

The proofs of Islams spreading through calling and exhortation are many. We will here suffice with just a few: When Prophet Muhammad (PBUH) began calling into Islam in Mecca he had no material power. Although all the idolaters were enemy to him, he conquered the hearts and minds of believers only with calling into religion and exhortation. Many people from Hazrath Abu Bakr to Omar became Muslims through this way and announced that Islam is a power impossible to defeat. If the companions wanted, they could kill all the idolaters of Quraysh, first Abu Jahl, just in a single night. But they did not do that. Without resorting to terror and anarchy, they continued to call into Islam bearing with all the hardships and ordeals.

The Muslims who migrated to Medina before Prophet Muhammad (PBUH) also called into Islam and laid the ground for many peoples belief. Thus, the basis of Islam was well established in both Mecca and Medina on deliverance of divine truths.

In the coming years, Islam was established in Medina. The idolaters of Mecca accepted Muslims as a power from then on and signed a treaty with them in Hudaybiya. However, the treaty was signed for ten years, but it lasted only for two years and finally violated by the idolaters in Mecca. However, in these two years the number of people entering Islam was more than that of the ones who entered Islam in twenty years from the onset of Islam.

In the following years, the Mongols ended the caliphate of Abbasid; they burned all Islamic sources. However, in no time they themselves began to be Muslims. It is a historical fact that sword had no role in Mongols entering Islam.

Islams spreading in Indonesia, Malaysia and Africa was through calling into religion, not with sword.

Let us come back to our time after this short scrutiny into history: In the last century Muslims has lost their former power in material terms, but Islam has continued its growth without a pause in spiritual terms. Today, it is scientists who accept Islam in all European countries, first of all Germany and England, and in America; and many of these became Muslims only by studying Islam without receiving a direct call or offer.

Prophet Muhammad (peace be upon him) has encouraged believers to Jihad in many of his sayings. We would like to give some of those Hadiths as examples.

1. He who fights in the cause of God has the highest rank among all mankind.

2. Once a man asked to Prophet Muhammad (pbuh), If is there any other deed which is equal to Jihad? Messenger of God (pbuh) replied, I do not know any deed which is equal to Jihad.

3. When one of the companions of God's Messenger (pbuh) came upon a mountain path containing a small spring of fresh water, which delighted him he expressed a desire to withdraw from the people and stay on the path. He mentioned that to God's Messenger who replied, "Do not do it, for when any of you remains on God's path it is more excellent than prayer in His house for seventy years. Do you not want God to forgive you and bring you into Paradise? Fight in God's cause. He who fights in God's cause as long as the time between two milkings of a she-camel will be assured of Paradise."

4. My communitys journey is to wage war in the cause of God (i.e. Jihad) This hadith draws attention to the difference between the tourist travel and the journey in the cause of spreading Gods religion. Traveling without any sublime cause, just visiting historical places, and ruins is indeed not comparable with journeying to spread the religion of God.

5. If one dies without fighting in the cause of God or without believing it to be his duty, he will die with one characteristic of hypocrisy in him. This hadith is to develop a duty to take an action. A believer who has secluded himself is a dangerous one. A believer should embark on a journey in the cause of God or at least should wish for it.

6. I would have loved to be martyred in Gods cause and then made alive, and then martyred and then made alive, and then again martyred in His cause."

7. "One night of guard duty in the cause of God the Exalted is better than the entire world and everything that exists in it- a thousand nights stood in prayer and days of fasting.

8. There are two eyes, which the Fire shall not touch: the eye, which wept for fear
of God, and the eye, which passed the night on guard in the way of God.

9. "No two feet that get dusty for the sake of God will ever meet in the
Fire of Hell. Those who journeys in the cause of conveying Gods religion, believe in the comprehensiveness of the hadith.

10. Paradise is under the shadows of swords

Sources:
1-Bukhari, Jihad, 2
2-Age. Jihad, 1
3-Tirmidhi, Fadailu`l-Jihad, 17
4-Abu Davud, Jihad, 6
5-Abu Davud, Jihad, 17
6-Bukhari, Jihad, 7; İbnu MaJa, Sunan, Jihad, 1
7-Bukhari, Jihad, 73; Tirmidhi, Fdailu`l-Jihad, 26
8-Tirmidhi, Fadailu`l-Jihad, 12
9- Mishkat al-Masabah, 2/349, no. 3794, Tirmidhi, Fadailu`l-Jihad, 7
10-BuKhari, Jihad, 22

Humans evil-self leads him into evil things along with the inculcation that the Satan gives. The struggle against the evil-self eliminates the effects of these inculcations and makes them inefficient. The Prophet Muhammad (PBUH) draws our attention to the evil-self, which is an enemy, with his expression: Your most harmful foe is your evil-self. (1) He also announces the hardship of the struggle against the evil-self with his hadith The champion is not the one who brings his rivals back down, but the one who overcomes his evil-self when irritated. (2) With the expression, Mujaheed (the one who performs jihad) is the one who makes jihad against his evil-self (3), he explains that the struggle against the evil-self is jihad. On their return from Tebuk war, he told his companions, We are back to the great jihad from the small one. (4) And stated that the struggle against the evil-self is the greatest jihad. The one who does not fight his evil-self is not to be expected any sacrifice against the enemy in the jihad. (5)

Those having a superficial look might regard the war against the enemy as a greater jihad. Whereas the start of jihad against the enemy is up to the jihad against the evil-self. Those who are overcome by their evil-selves are also overcome by their enemy.

The jihad against the evil-self continues all ones life long. There is not the same continuity as for the jihad against the enemy. During the jihad against the enemy, a greater jihad is experienced in mans inner world. The evil-self in man tries to deter him from the war, at least attempts to discourage him. You have a family behind. What if you get wounded and be disabled? Maybe you would die Your wife and kids would be wretchedetc. Those who can surmount these voices can be successful in the jihad against the enemy.

Furthermore, those defeated in the jihad against the evil-self go to hell-fire. Those who are killed in the jihad against the enemy become martyr and go to Paradise.

Sources:
1-Acluni, I,143
2-Buhari, Edeb, 102; Muslim. Birr., 106-108; Ahmed İbnu Hanbel, Müsned, Çağrı Pub. İst. 1981, I, 382
3-Tirmidhi, Fedailu'l-Cihad, 2
4-Acluni, I,424; Razi, XXIII, 72; Beydavi, II, 97
5-Kadiri, I, 275

A Muslim country cannot levy war on another Muslim country; brother cannot kill brother. It is binding both for individuals and for nations. Messenger of Allah (pbuh), not only forbid killing other Muslims he also forbid pointing a weapon on him and stated, Anyone of you cannot point a weapon to your Muslim brother.

Disagreements must be raveled out by talking. If the disagreement cannot be solved by negotiations, arbitration commission should be elected. Therefore, opposing parties should assent to the decision of the arbitrator. If one side withdraws arbitrators consent, becomes illegitimate in its claim and it is held responsible to start a war. The most important issue that takes attention here is arbitrators being neutral and being on the side of the rightful.

Although war is not something desirable, humanity has not been able to get rid of it throughout history. The Quran quotes the struggle of two brothers. One of them is aggressor and the other is innocent. The aggressor one kills the innocent brother. (See Al-Maidah Surah, 27:31) The name of the innocent brother is Abel, and the name of the aggressor brother is Cain.

For the first time, human blood was shed when Cain killed his brother. As the time went on, the bloodshed in the world increased and covered everywhere. Abel and Cain are the representatives of innocence and aggression. As long as there are ones like Cain in the world, the ones like Abel will have their right of defense.

Islam permits war in certain circumstances in order to prevent the tyranny of oppressors and to maintain the universal peace. Let us have a look at this verse:

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. (Al-Hajj Surah, 22:39)

The ones this verse first speaks to are the Prophet Muhammad (PBUH) and his companions, who were the first-comers to Islam. While in Mecca, they were subjected to oppression, even to the torments that resulted in deaths. Some of them went to Abyssinia on the Prophets (PBUH) advice. The rest immigrated to Medina afterwards. Yet they were restless there too. On every single day, it was rumored that Meccans were about to attack them. While still in that plight, they were permitted to fight.

In another verse with regard to war, it reads as follows:
Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah does not love not transgressors. (Al-Baqarah Surah, 2:190)

The verse draws our attention to several points.

1. Fight those who fight you. In other words, do not fight those who do not fight you. The Prophet Muhammad (PBUH) firmly warned his commanders not to kill women, children, and the old, those who worship in the places of worship.

2. The war in question must be in the cause of Allah (SWT). The others may fight to conquer new lands, to obtain the sources of raw materials. But a Muslim fights only in the cause of Allah (SWT). That is, they fight to preclude oppression, mischief-making, chaos on earth.

3. It is not legitimate to go beyond the limit during and after war. Islam orders to kill as it should be when necessary. For example, it prohibits over doings such as torturing to death or to cut ears or nose off.

In another verse, Allah (SWT) announces:
And why should ye not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: "Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from thee one who will protect; and raise for us from thee one who will help! (An-Nisaa Surah, 4:75)

In this verse, it is advised to fight a country on the condition that it oppresses Muslims and prohibits them to live base on their religion freely. In the end of the war, Muslims become free from oppression and regain their freedom of religion and conscience; and the people of that country are granted freedom as to convert Islam or not to.

Finally, we could say that:

What is essential in Islam is not war but peace. However, war may be in question in some circumstances such as inflicting oppression on people, or a country is attacking any other. According to Islam, war is permissible in those conditions. War is not something that Islam invented when there was no war in the world. Those who claim that Islam is a religion of war are certain to come across the reality that there is war at any period of their history. In consequence, it is not a deficiency for Islam to have decrees of war but is perfection. In the verses, a reality such as war, which is inevitable to be away from and which is in fact primitive and savage, has been made more civilized and more humane.

As you know, dying of Moslems for the sake of their religion, lives, assets, and generation means they become martyrs.
There are hadiths that express that those who get killed for their religion, goods, and lives become martyrs.
As for the issues which are debated mostly in Islamic world such as committing suicide for the sake of one’s native country, religion, sacred things: Are they regarded as suicide or martyrdom? We see two different approaches; one: it is a suicide, two: it is not. Our opinion and conclusion is as follows:
1- We are not aware of both the intentions and the inner world of the people and since we are responsible for having good opinion for anybody. Therefore, when we consider of their sacrificing of their lives in the name of religion and country, it is understood that this event is not committing suicide but martyrdom.
2- According to our religion one of the requirements of the war is the rule “War could be made against those who fight and participate in.”
When we look at the suicide incidents, we see this rule of war to be violated from time to time. It is observed that such attacks are aimed at people who do not fight against them, women and children. Yet, such a situation could cause Islam to be misunderstood as a terrorist religion slaughtering innocent people even the children.
Thus, it is nice and all right for someone to sacrifice himself for the sake of the religion and country. However, this activity must be done only against those who participate in the war according to our religion. It is not suitable to be done against innocent people. Therefore, we deem this assessment suitable instead of making a final decision. Allah knows the best.
Those who sacrifice themselves for the sake of Allah are given a rank of martyrdom and get into Heaven. Houris and other bounties will be given to everybody who enters Heaven and it is not exclusively for the martyrs.
Who is a martyr? Can we consider anyone who has been killed in a war as a martyr?

What does Jihad mean? Why do some people explain jihad as “the holy war”?

Some claim that Jihad is coercing into Islam. What is Jihad? How should it be done?

What is the decree of Jihad?

What is the purpose of Jihad?

What are the parts of Jihad?

What is the spiritual jihad, how should it be done?

There is a financial dimension of Jihad- struggle in Gods cause. Both armed conflict and cultural war requires serious amount of expenditures. In some Quranic verses, Jihad with wealth is ordered. For instance, and strive with your wealth and persons in Gods cause. (At-Taubah Surah, 9:41)

(Just retaliation, as well as war or other defensive measures to maintain your existence, are not possible without expense. So) spend in Gods cause (out of whatever you have) and do not ruin yourselves by your own hands (by refraining from spending. Whatever you do,) do it in the best way in the awareness that God sees it. Surely God loves those who are devoted to doing good, aware that God is seeing them. (Al Baqarah Surah, 2:195) There is a great danger of not spending in Gods cause, because in that way the army of Islam would cease power and it is going to be impossible to fight back against the enemy. (1)

While disbelievers are economically mobilizing to spread their fallacious cases, Muslims not making sacrifices for their rightful action –Islam is of course not an appropriate thing to do. God induces believers to spend for His cause with this verse: What is the matter with you that you do not spend in Gods cause, when Gods is the inheritance of the heavens and the earth. Not equal among you are those who spend before the victory comes and fight (for Gods sake, and those who do not): they are greater in rank than those who spend after the victory comes and fight later. However to all God has promised what is the best (Paradise). God is fully aware of all that you do. (Al-Hadid Surah, 57:10)

First of all, God alone is the possessor of all property. These worldly possessions are just entrusted upon us.

Besides, spending and fighting prior to and after a war of conquest are not equal before God. It is indeed more virtuous to give in difficult times.

Bediuzzaman makes important findings about Jihad with wealth, by saying, Every believer is responsible with the duty of announcing the sublime state, and the precious truths of Islam. And the most important due of this time is advancing materially. (2) Muslims should be materially advanced to spread the truths of Islam. The Struggle over broadcasting, publishing books, establishing schools and dormitories for future generations necessitates ample financial means. Prophet Muhammads (pbuh) following hadith is a great encouragement for believers, Whoever supplies the needs of a Jihadist, he is considered as if he fought himself

Jihad with wealth can be called as economic war in todays expression. Muslim countries are not effective in this economic war. Even though many Muslim countries are rich in sources such as Oil reserves, this richness does not reflect on economic strength. By leaving the necessary studies to the economist, we believe that each Muslim has to think about these below listed basics:

1. And that human has only that for which he labors (An-Najm Surah, 53:39) principle should be taught to everyone. If necessary attention is given to the verse, it mentions human not believer. Whoever labors, he/she will receive the recompense for his/her labor, no matter what he/she believes.
2. The upper (i.e. giving) hand is better than the lower (i.e. taking) hand (4) Muslim countries should not see taking aid from non-Muslim countries as a success, on the contrary they should reach up to the level of giving aid to them.
3. God has made lawful to you) eat and drink, but do not be wasteful (by over-eating or consuming in unnecessary ways): indeed, He does not love the wasteful. (Al-Araf Surah, 7:31) It should apply to everyone and to every field from an individual to a society, from a municipality to a state.
4. The believers are brothers (Al-Hujuraat Surah, 49:10) this verse provides a powerful starting point to produce strong economic ties among Muslim countries. Islamic Union should be established as Europeans once has established EU.
5. Do not, then, be faint of heart, nor grieve, for you are always the superior side if you are (true) believers. (Al-Imran Surah, 3:139) The meaning of the verse should be taught to our people through educational institutions and media. Thus, inferiority complex of our society can be got rid of and self-regard and the effort of being superior can be raised. History consciousness should be given to the society, Muslim countries superior past must be well known by the masses. In fact, the material advantage of West is not more than two hundred years.


Sources:

1-İbnu Kesir, I, 333; Beydavi, I, 109
2-Nursi, Divan-ı Harb-i Örfi, s., 64.
3-Sahih Bukhari, Jihad, 38; İbnu Maja, Jihad, 3
4-Sahih Bukhari, Vasaya, 9; Sahih Müslim, Zakat, 94-97; Tirmidhi, Zakat, 38

Some Westerner writers deliberately argue out the concept of Jihad as if it is only a matter of war, and disregard the other meanings. Whereas, jihad has a more comprehensive meaning, embraces every kind of struggle in the Gods cause. When, Quranic verses, Hadiths, and Prophet Muhammads practices on the subject are taken into consideration, it is quite clear that Jihad does not only mean war.

Examples from the Hadiths:
Hazrath Aisha asked, O Messenger of God, we see Jihad as the best of deeds, so shouldn't we join it? He replied, But, the best of Jihad is a perfect hajj (pilgrimage to Mecca). (Sahih Al-Bukhari Jihad, 2784)

In another hadith, it is stated that, Verily, words of truth and justice are a great Jihad especially when said in front of an oppressive ruler. (Tirmidhi's Kitabu'l-Fitan)
One other remarkable hadith was narrated by Abdullah bin Amr, A man came to the Prophet asking for permission to go to Jihad. The Prophet asked, "Are your parents alive?" He replied in the affirmative. The Prophet said, "Then struggle with your nafs (evil self) to keep their rights" (Sahih Al-Bukhari Jihad, Volume 4, Book 52, Number 248)

It is narrated on the authority of Tariq b. Shihab: It was Marwan who initiated (the practice) of delivering sermon before the prayer on the 'Id day. A man stood up and said: Prayer should precede sermon. Marwan remarked, This (practice) has been done away with. Upon this Abu Sa'id remarked: This man has performed (his duty) laid on him. I heard the Messenger of God as saying: He who amongst you sees something abominable should modify it with the help of his hand; and if he has not strength enough to do it, then he should do it with his tongue, and if he has not strength enough to do it, (even) then he should (abhor it) from his heart, and that is the least of faith. (Sahih Muslim Faith, Book 001, Number 0079-80)

When these Hadiths are resorted, it is seen that Jihad has wider connotation, which embraces every kind of striving in the cause of God.

Jihad means to strive or to struggle in Arabic, comes from the root of Jahd.

Jihad, in the broadest meaning is striving through the way of God, fulfilling the duties of servitude to God, struggling with both evil self and Satan, living and reflecting the essence of Islamic way of life by following the example of Prophet Muhammad, inviting people to the Religion, announcing the Divine Message to humanity, protecting Islam and Muslims against every possible enemy and fighting for it if necessary. Within the framework of this meaning, Jihad has two aspects: Spiritual and Material.

Spiritual Aspect requires an absolute faith and submission, sincerity and purity, self-sacrifice and great effort in religion. (Al-Baqarah Surah, 2:285, 286) By this way, it provides believers to be equipped with strong belief and scientific knowledge, to become conscious and provident, and to live religion with utmost sincerity as a model. (Az-Zumar Surah, 2-3) Material Aspect on the other hand, defines the necessity of developing economically, technologically, culturally against the possible assaults of the enemies.

The concept of Jihad in Islam refers to a large category of duties and responsibilities, which are determined by Quranic verses and Hadiths.

1- Trying to live the Religion in the sake of God with sincerity

2- Prevailing truth above everything.

3- Striving to call others to Islam, teaching those who do not know about it.

4- Enjoining good and forbidding evil.

5- Striving to bear patiently the difficulties involved in calling people to God and the insults of the people

6- Propagating the knowledge of the Divine Message commending right and forbidding wrong with great affection.

7- Striving hard to become superior in science and technology

8- Developing materially to prevail in the war of economics and culture.

9- Governing the state providently not to allow profiteers

10- Striving hard against enemies not to become their villain politically, economically, and militarily.

11- Taking preventative measures against every possible betrayal and assaults of the enemies.

12- When war is unavoidable, it is not running away from the enemy, fighting against them, and trusting in God.

False and deliberate evaluations on Jihad as if it is only a matter of war is lacking, incomplete and wrong according to the teachings of Quran and Sunnah

Jihad, on the other hand, is for to prevent compulsions of the infidels and their tyrannical oppressions on the individuals’ liberty of thoughts, which they have practically established as their principles of morality. Islam with its firm and unchangeable rule enabled individuals to express their thoughts and wills; declared Jihad to any attempt and to any group, which tried oppressing people. Some opponents (non-conformists) claim that some verses of Quran related with Jihad in order to be functioning causes a kind of a compulsion.

However, reality has nothing to do with the above claim. Jihad, on the other hand, is for to prevent compulsions of the infidels and their tyrannical oppressions on the individuals liberty of thoughts, which they have practically established as their principles of morality. Islam with its firm and unchangeable rule enabled individuals to express their thoughts and wills; declared Jihad to any attempt and to any group, which tried oppressing people. The one and only reality, which could be predicated on this matter is, The shackled wills abrogated by the Islams Jihad command. The balance of earth on behalf of thought has been established with the Jihad command. (1)

If it had not been at all, would Syrian Christians, in the face of danger of their countries possibly taken back by Rome, be packed in churches and invoked for the victory of Muslims? Again, would it have been possible for Muslims to establish Islamic states, which sprout in vast geographies that one could reach one end to another in six months.

Islam Jihadists, with the command of Jihad while conveying peace and welfare to all corners of the world, treated the people of the conquered countries as they were from the same origin racially and religiously. Their attitudes towards people, made possible all the gates of hearts open to them as the gates of forts open. They evaluated science and art accumulations of those civilizations, let leading scholars in their fields to work freely, and made possible those people to serve humanity. They were always honored in the Islamic society. (3)

Sources
1. Bedaiu's-Sanai, 7/246; eş-Şerhü'l-Kebir, 9/398, 399
2. Mevlana Şibli, İslam Tarihi, 7/153

It is surely impossible to express the jihad movement of Badiuzzaman that lasted almost a century in a few paragraphs. The following sentences below can be regarded as only a sign of his mentality of jihad.

Ustad (Master) Badiuzzaman adopted the truth For us Allah suffices, and He is the Best Disposer of Affairs! as a principle of life and jihad, and lived as a great guide and a unique man of cause.

The most significant period of his life of jihad is, doubtless, the period which he calls as the New Said.
While the Westernization movement was going on at full speed at the cost of destructing many spiritual values and while the destructive groups were working with all of their strength for driving youths into atheism and corruption, Ustad summarized all those happenings in the following sentences:

There is a horrible fire in front of me.

He went on: My son is burning in it; my belief is on fire: burning.

The gist of his service was included in the sentence that followed those two:

I am running to extinguish that fire, to save my belief. The fire which burnt the youths burnt Ustads heart, as well.

Ustad Badiuzzaman was the recipient of unexampled mercy of Allahs Messenger (PBUH) which was depicted in a verse as: It may be you will kill thyself with grief, that they do not become Believers (Ash-Shuàráa, 3) in an incredible broadness in this age.

With the lesson he learned from this verse Therefore listen not to the Unbelievers, but strive against them with the utmost strenuousness, with the (Qurán). (Al-Furqán,52) , he wrote an interpretation of the Quran that will defeat the whole negative currents originating from materialism, evolution and debauchery. Thus, he attributed his service of belief to knowledge science.

There is an article entitled A Text of Risale-i Nur Students in his work Sikke-i Tasdik-i Gaybî (The Ratifying Stamp of the Unseen). In that article, the date thirteen thirty two (in Islamic calendar) is mentioned. That date is the beginning of the jihad. There is a note stating that He (Ustad) started his struggle by publishing his work Ishârâtu'l-I'jaz (Signs of Miraculousness) that year.

At that time, Ustad was fighting against Russians in the Pasinler front and at the same time, he was having his student Habib write down Quran signs. Although he was in a war, it is very interesting that the beginning date of his jihad was accepted as the publishing date of that interpretation. It means that the genuine jihad is to tell people the truth and reality.

While Ustad was fighting in the Pasinler front, he was also establishing the basis of the forthcoming great jihad. This time he would hold pen and paper instead of weapons in his hands. His pen would fulfill the duty of sword, but a diamond sword; that phrase belongs to him.

Diamond sword There is no forcing in that sword. That sword does not cut heads but cuts wrong convictions. That sword does not strike into hearts but casts off superstitious beliefs. A sort of surgery operation is performed by means of that, sword but the surgery is not about the body, it penetrates into the spirit, enters the heart, reaches the mind and does whatever is necessary without hurting the patient.

The name of that jihad is spiritual jihad, his own expression.

The spiritual jihad within the country is to struggle against spiritual destruction; not material but spiritual services are needed. Therefore, we do not interfere with politicians, so politicians do not have any rights to be engaged with us. (Emirdağ Addendum)


Ustad succeeded in that spiritual jihad which he performed by diamond sword. How? He published the treatise Nature: Cause or Effect? against naturalists and destroyed their convictions. He put down on paper the treatise Resurrection and the Hereafter against psychos who deny the Hereafter and justified the existence of the Hereafter wonderfully by means of rational and revelational proofs.

By means of the treatise Brotherhood and Sincerity which is on the Islamic fellowship, he performed a spiritual jihad against all of the enemies that harm fraternity like hostility, animosity, grudge, slander.

He destroyed racism, which is the most terrifying enemy of unity and solidarity, by rational and revelational proofs through publishing a treatise on racism.

It is not possible to mention all of the one hundred and thirty pieces books here. However, as it is seen clearly in the several examples above, Badiuzzamans jihad is a spiritual jihad; it is a movement of thought, a campaign of belief and morality and a torch of fraternity. It is obviously understood that that jihad has no connection with politics in his following expressions:

Sirs! I am in the current of belief. Before me is the current of unbelief. I have no connection with other currents. (Letters)

Religion shall not be exploited negatively within the country. (Inspirations)

If one acts with the club of politics and prevails over them, the unbelievers descend to the degree of dissemblers. And dissemblers are worse than unbelievers. That is to say, the club cannot heal the heart at this time, for then unbelief enters the heart and is concealed, and is transformed into dissembling. (Flashes)

If we want humanity to reach spiritual salvation, it is not possible through politics but through service, science, knowledge and representing Islam in the best way.

In this topic, the matter should be evaluated by examining the13th verse in the Hujuraat Surah. At this time when the world has become like a village, this verse provides us with a sound measure upon which we can base our practice.

According to this verse, the reason why the offspring of Adam and Eve separated and formed states, nations, and tribes is not for them to be enemies and to wage war against one another. On the contrary, it was for them to get to know each other and form good relations, to sell what they have to others and to buy what others have and thus to serve to each others happiness and prosperity.

Both reason and revelation acknowledge this and see such an understanding reasonable and acceptable. Muslims do not see any race or nation as enemy in advance. Islam issues such a universal invitation as to embrace all the nations and races on Earth. The ones who are seen as enemies in advance are as a result declared incapable of being the addressee of this invitation. And this contradicts with the universality of Islam. Islam does not approve of such a prejudice.

Islam commands us in the verse we mentioned to establish good relations without considering differences of race, state, and nation, to help one another and to gain trust; and contrary to the accusations, Islam views Christians and Jews as the People of the Book-who were given Books. Islam sees the People of the Book closer and proclaims that what they slaughter can be eaten and their daughters may be taken as wives. They are seen worthy of a closer rank to Muslims than atheists and idolaters.

On the other hand, there may be devout believers among the Christians who are the People of the Book. Muslims may unit with them against the ones who aim to devastate belief in God and try to protect the belief of oneness. This kind of coordination is also possible.

In this respect, Islam does not support enmity; on the contrary, recommends unity around common conciliatory values. We learn this from the verse above.

The friendship forbidden with the verse, Take not the Jews and Christians for guardians and confidants (in their Judaism and Christianity) is the friendship felt because of their religions; actually, we do not need to feel such a friendship and do not have a reason for it, either; because our religion also comprises the basic truths that both Christianity and Judaism contain. We do not have anything lacking because of which we should feel closeness to them for their religion and thus complete our shortcomings. The forbidden friendship is the friendship in this meaning. In other words, Quran has forbidden the closeness and friendship toward Jews and Christians that would result in leaving Islam.

The Quran, with the following verse, Say: My Prayer, and all my (other) acts and forms of devotion and worship, and my living and my dying are for God alone, the Lord of the worlds. (Al-Anam Surah, 6:162) states that all of the acts of Believers should be for Gods sake. Moreover, decreeing as, Strive in Gods cause and purely for His sake (against His enemies to raise His Word, and against Satan and your carnal, evil-commanding souls,) in a manner worthy of that striving (Al-Hajj Surah, 22:78) made Jihad as a means of achieving Gods consent. Jihad differs from other wars with this.

Jihad is both physical and material worship. It is committed against the unbelievers who assault Muslims. Islam prohibits struggle within the Islamic State. Jihad within Islamic regime cannot be with arm struggle, it is done with dawah (invitation to Islam), inducement, and irshad (showing the right way). No Muslim can draw his sword against any other Muslim within the Islamic State. A Muslims drawing arms to kill another Muslim is one of the great sins. Fight within the Islamic State is not Jihad; it is Fitnah (disorder-rooted in rebellion to God and recognizing no laws). Fitnah is even far graver than and more sinful than killing. (Al-Baqarah Surah, 2:217)

When the first stage of diffusion of Islam is examined, the hardships and torments that were befitted for Prophet Muhammad (peace be upon him) and Companions by Mecca disbelievers horrors you. The expropriation of their properties, preemptory immigration to Mecca covering 500-600 kilometers urges them to deprecate disbelievers. In fact, it is clearly explained in the first surahs (chapter) of Quran of why it was given permission to fight against disbelievers in response. (Al-Hajj Surah, 22:39-40; Al-Baqara Surah, 2:190; An-Nisa Surah, 4:75; At-Taubah Surah, 9:13).

According to Quran, violating agreements, hypocrisy in international politics, attempting to wage a war, secret agreements with enemies are considered sufficient causes for declaring a war.

In addition, it had been declared wars to announce Islam too. The principal bon mot, here is, not converting to Islam with the use of force but inviting people in places where there is no possibility to make individual invitations and whose freedom to choose the true faith are derogated. To differ invasion and exploitation from these conducts, the term conquest was put into use to refer them.

Islam is a religion of peace. The words such as "Silm, salameh, salaam... which mean peace and security, come from the same root as the word Islam. One of the names of Allah (SWT) is As-Salaam. When Muslims come across each other, they say As-salamu Alaikum, which means, be Allahs peace upon you. One of the gates of Masjid-i Haram is Babus-Salaam (The Gate of Peace) and one of the names of Heaven is Darus-Salaam, which means The Place of Peace.

What is essential in Islam is not war but peace. (1) In Islam, war is waged either against aggressors or against those who are blocking the announcement of Islam. Non-Muslims are not to be fought against as long as they do not attack Muslims, permit Islamic announcement and interfere in the people who live based on Islam. The Prophet Muhammad (PBUH) expresses that what is essential in Islam is peace:

O Men! Do not be eager to meet with the enemy. Wish peace from Allah. When you meet with them (for a fight), be patient. Know that Heaven is under the shades of swords. (2)

Islam recognizes human life as sacred. It regards killing an innocent person as killing all humanity, saving a persons life as saving the lives of all humanity.

Islam has come to let live not to slay. It is possible to see this approach in this verse: O ye who believe! give your response to Allah and His Messenger, when He called you to that which will give you life; and know that Allah cometh in between a man and his heart, and that it is He to Whom ye shall (all) be gathered. (Al-Anfal Surah, 8:24) Here is a good example that Islam spread in an atmosphere of peace seeing that Muhammad (PBUH) came to Hudaybiya with 1400 people, and returned to Mecca in order to conquest there with 10.000 companions of his two years later after the treaty made. (3)

Islam reached the masses after the Hudaybiya Treaty. The Prophet Muhammad (PBUH), by sending envoys to the governors he could reach, invited them to the religion of Allah (SWT). The kings of Byzantine, Persia, Abyssinia, Egypt, Oman, Bahrain, and Syria were some of those. (4)

The reliability of the principles he has brought, the appropriateness of truths, the good manners of Muslims who follow him, has enabled Non-Muslims to embrace Islam for fourteen centuries.


Sources:

1. Rıza, X, 168; Azzam, p., 144; Tabbera, p., 377-378; Shedid, p.119; Abdurrabbih, p., 313; Sabuni, Kabes, III, 163
2. Muslim, Jihad, 20; Abu Davud, Jihad, 89
3. Berki, p., 324
4. Ibnu Hisham, IV, 254-255

Suicide is giving end to life. However, is the person entitled to end his own life?

Did Allah, who granted him the life and flesh, give him permission destroy his life by committing suicide? Does man have such a permission allowing him to eradicate his life?

The answer to this question is very important. If the answer is not taken into consideration, it cannot be clearly perceived why suicide is forbidden by Islam. Our Lord sent the delicate and transparent soul of the human being within a flesh to this earth. Did He give it to man as a possession of his or as a trust for keeping. That is to say, is man the possessor or guest of his body?

That is the main point to be determined! It is not at all any problem if he is the proprietor of his body. He is entitled to do whatever he wishes to his body. It is because it is his property. If he is not, then he is to preserve the trust. He cannot have the right to destroy it.

Thus, this flesh and life are not our own possession but a guesthouse granted to us in order to preserve our spirit. In this case, we cannot attempt to blow up the divine work of art entrusted to us. We cannot destroy it by going on hunger strike, which is wrongly called death fast

We cannot show any inclination towards suicide because of the desperation caused by economical and social troubles. We cannot explode our body using it as a live bomb. None of these bodies, organs, hands, feet, eyes, were made by us; nor are they our work of arts. He that creates this work of art and then bestows it on us permits us to make use of the body as a guesthouse. We are allowed to fix it but not allowed to ruin it.

Therefore, Islam bans all sorts of suicides, which means to detonate the body that we do not own, and some Islamic scholars hold the opinion that at the funeral prayer of the person committing suicide cannot be performed since he has destroyed the structure of Allah.

As a matter of fact, Badiuzzaman Said Nursi made an engrossing statement attracting our attention to the truth that this flesh and maintenance of the body are not left to our hands.

Oh man! Know that the flesh, body and organs granted to you by God Almighty are entrusted you. In other words, God Almighty entrusted his own property to you so that you can make use of it, He bestowed it upon you so that you can take advantage of it.

Seeing that the life and the requirements and necessities of the life given to you areyoure your property but they are entrusted to you, that is, it has been given you as a trust for safekeeping so that you can meet your needs. Then, you must behave in accordance with the fact that you are a holder of trust. For instance, a person invites visitors to a feast and renders permissible benefiting from the goods and food in the guest house; but he does not give them you as your own possession; the thing to do at a banquet is to use it in compliance with the consent of the house owner. Then, you can not waste it or offer it to others, nor can you give it as charity to others by picking it from the table, pour out or lose it. Had it been given him as his property, he, then, could have done those and acted however he wished. Similarly, by blowing up your body, you cannot put an end to the body The Almighty God bestowed it on you only for your utilization.

You cannot remove your eyes, nor can you employ them for looking at haram (forbidden things), which means making them blind; you can not engage your ear, tongue and devices like these for haram things; you cannot kill them spiritually. You cannot kill the animals whose meat is forbidden to eat and so forth unnecessarily. For this reason, all the bounties filling this universe require you that you must make use of these blessings in compliance with the permission by The Landlord, the All-Beauteous One of Perfection, the homeowner of this earth.(Badiuzzaman Said Nursi, Letters of Barla, 250th Letter)

The phrase Either Islam or death, which has been sloganized by the adversaries of Islam, has never been actualized practically throughout history. It is not possible to be actualized henceforward. For the universal discipline, that Islam has introduced has brought quite contrary rules. First, the adversaries of Islam are offered to be Muslim and then if they do not accept, they are announced to pay their tributes by living under the protection of Muslims or else to be fought against. At war time, children, the elderly, women, and men of religion are not be killed, slaves are to be treated in a humane fashion, and any demand for peace is to be assessed favorably at any phase of the war. All of these are the decrees of Islam.

Some people deliberately distort the truths of Islam by quoting verses from the Quran but they do not write previous and latter part of these verses and this leads some people into thinking that the Quran orders tyranny and murder. For example, in the surah (chapter) Baqara ayat (verse) 191 Allah announces; Kill them wherever you come upon them However, when we read the previous and latter part of the verse, it is not hard to see what Allah speaks of, Fight in Gods cause (in order to exalt His Name) against those who fight against you, but do not exceed the bounds (set by God), for surely God loves not those who exceed the bounds.,(While at war) kill them wherever you come upon them, and drive them out from where they drove you out (thus recovering your lands from their usurpation). (Though killing is something you feel aversion to) disorder (rooted in rebellion against God and recognizing no laws) is worse than killing. Do not fight against them in the vicinities of the Sacred Mosque unless they fight against you there; but if they fight against you (there), kill them – such is the recompense of the (rebellious) unbelievers. (Al-Baqara Surah, 2:190-191)

Furthermore, the reason for this verse to be sent down has to do with idolaters of Mecca who for 13 years did their best to tyrannize Muslims.

Some verses that encourage and command jihad are as follows:
1-Do you consider the giving of drink to pilgrims, or the maintenance of the Sacred Mosque, equal to (the pious service of) those who believe in Allah and the Last Day, and strive with might and main in the Cause of Allah. They are not equal in the sight of Allah.
(at-Tauba, 19)
Although giving of drink to pilgrims and the maintenance of the Kaaba, which is the most sacred place on the earth, are good and pious deeds, they cannot be equal to striving with might and main in the Cause of Allah. Worshipping in the neighborhood of Kaaba is nice but striving with might and main in the Cause of Allah is nicer. It is because the first one is an individually performed prayer, the other spreading the religion of Allah. Just as prophethood is superior over piousness, so is the struggle of spreading the religion of Allah superior over individual perfection and prayers.

Because that point is not comprehended exactly, some Muslims who go to hajj (pilgrimage) wish to die in those blessed places. Whereas, if they go there not to die but to resurrect and if they participate in the service of the religion with a fresh spirit and excitement, it will be better for them.

2- Not equal are those believers who sit, except those who are disabled, and those who strive and fight in the cause of Allah with their goods and their persons. Allah had granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home).
(an-Nisa), 95)

3- And slacken not in following up the enemy: If you are suffering hardships, they are suffering similar hardships; but you have hope from Allah, while they have not. (an-Nisa), 104)
A believer who says: I will be a martyr if I die! must be braver than the followers of void causes who do not have such hopes.

4- Go you forth, (whether equipped) lightly or heavily, and strive and struggle, with your goods and your persons, in the Cause of Allah. That is best for you, if you (but) knew.
(Repentance (Al-Tauba), 41)

The phrase (whether equipped) lightly or heavily... is explained as follows:
- Whether you like or dislike.
- Whether your family responsibilities are light or heavy.
- Whether equipped with heavy or light weapons.
-Whether on foot or by a vehicle.
- Whether you are young or old.
- Whether you are healthy or ill
Go you forth in any case! (1)

The phrase with your goods and your persons indicates the two types of jihad. There are some sorts of people who spend their goods in the Cause of Allah. There is another group of people who sacrifice their lives in the Cause of Allah.


The phrase in the Cause of Allah statement is an important condition. A struggle which is not in the Cause of Allah does not deserve to be called as jihad. Here is the point which gives spirit to jihad. (2) Otherwise, people who are Muslims will fight too; they will try to spread their own religions and ideologies. Moreover, they will sacrifice their lives in the cause of that target. However, their struggle is not a struggle which has importance before Allah.

5- And strive in His cause as you ought to strive, (with sincerity and under discipline)...
(al-Hajj, 78)

Striving as what a jihad requires is different from supposing oneself a mujahid (a person who makes jihad). The first one is a right struggle but the second one is just a fooling.

6- make not your own hands contribute to (your) destruction
(The Heifer (Al-Baqarah), 195)

The following is narrated about that verse: In the era of Hazrat Muawiyah, Islam army came in front of Istanbul. During the fighting, a person from muhajirs (emigrants from Makkah to Madinah) attacked and plunged into ranks of the enemy. Some Muslims considered that movement as contrary to the verse makes not your own hands contribute to (your) destruction. Thereupon, standard-bearer of the Prophet (PBUH) Abu Ayyub Al-Ansari said: We know that verse better. That verse was revealed about us. We lived together with Allahs Messenger (PBUH). We confronted against many incidents with Him (PBUH) and helped Him (PBUH). Eventually Islam got victorious. We gathered together as Ansars, helpers of Madinah, and said: Allah granted us the honor of being friends of His Messenger (PBUH) and helping him. However, now Islam is victorious, Muslims have increased. We preferred Him (PBUH) instead of our children and goods. Considering the war is over, let us return to our homes and children and live with them. That verse was revealed when we talked like that. (3)

It is understood that the destruction is not in attacking but in staying behind. The phrase spend of your substance in the cause of Allah... at the beginning of the verse, signals the economic aspect of jihad. If rich people do not spend their goods and money in the Cause of spreading the religion of Allah, they will contribute to their destruction.


7- Truly Allah loves those who fight in His Cause in battle array, as if they were a solid cemented structure.
(As-Saff, 4)

8- O you who believe! Shall I lead you to a bargain that will save you from a grievous Chastisement? - That you believe in Allah and His Messenger, and that you strive (your utmost) in the Cause of Allah, with your wealth and your persons: That will be best for you, if you but knew! He will forgive you your sins, and admit you to Gardens beneath which Rivers flow, and to beautiful mansions in Gardens of Eternity: that is indeed the Supreme Triumph. And another (favor will He bestow,) which you do love, - help from Allah and a speedy victory. So give the Glad Tidings to the Believers.
(As-Saff, 10-13)

Striving in the Cause of Allah is explained as bargain in the verse. The essence of a bargain is to profit. Something is sold and an income is gained in return. Similarly, believers will sacrifice their wealth and persons in the Cause of Allah; they will gain a lot in return. The profits are listed in the verse as follows:

a. Forgiveness of Allah
b. Paradise
c. Triumph
d. A speedy victory

Forgiveness of Allah and Paradise concern the Hereafter; triumph and victory are related to this world. Therefore, the happiness in the world as well as the happiness in the Hereafter is only possible by striving in the Cause of Allah.

9- O you who believe! Fight the unbelievers who are near to you, and let them find harshness in you: and know that Allah is with those who fear Him.
(Repentance (at-Tauba), 123)

That verse is similar to the verse And admonish your nearest kinsmen, (Ash-Shuara, 214) which teaches the strategy of inviting to the religion. That is to say, just as it is necessary to start from the nearest kinsmen, so is fighting started from the nearest enemy. Therefore, Allahs Messenger (PBUH) fought his tribe first and then other Arab tribes and then Byzantines. Doubtlessly, fighting all of the unbelievers at the same time is impossible. So, it is reasonable to start from the closest enemy. (4)

Great interpreter Fakhruddin Razi says the following about the part of the verse: and let them find harshness in you: Gilza, in Arabic, is the opposite of mercy. It conveys harshness in the chastisement. Definitely, harshness is more effective in avoidance also it is more impressive in prohibiting evil. On the other hand, always being harsh is not suitable. It is because some situations require mercy and some harshness. Therefore, through drawing attention to the inconvenience of being harsh all the time, the following is stated and let them find harshness in you Always being harsh disrupts people and alienates people from each other. The phrase and let them find harshness in you is evidence that the harshness should not always exist. It is as if the following is said: When they search your ethics and character, it is natural that they will find harshness in you. Such an expression is valid for people who have compassion and mercy in most of their manners but have a sort of harshness in their nature. The existence of such harshness is not suitable in trading, conversations, eating and drinking, etc. (5)

References

1- Razî,XVI, 69-70; Baydawi, I, 406; Abu'l-Barakat Nasafî, Madariku't-Tanzîl, Daru'l-Fikir, II, 127
2- Qutub, 1, 187; Sabunî, Safwatu't-Tafasir, 1, 127; Qadiri, 1,50; Mawdudi, Jihad in Islam, p.,7; Afif Abdulfattah Tabbara, Ruhu'd-Dini'l-İslamî, Daru'l-İlm, Beirut,p., 380-381, Abdulazîz Hatip, Gönüllerin Fethinde Cihad, Gençlik Yay. Ist., 1994,p., 118-119; Zaydan, Usulu'd-Dava, p., 272
3- Ibnu Kasîr, I, 331; Abu Dawud, Sunan, Jihad, 22; Tirmizî, Commentary , 2/19
4- Razî, XVI, 228-229
5- Razî, XVI, 2301

Islam has brought universal basis. It is possible to see that in the verses related with peace, (Believers:) make ready against them whatever you can of force and horses assigned (for war) (Al-Anfal Surah, 8:60) but in the following verse it is stated as, And if they (the enemies) incline to peace, incline to it also, and put your trust in God. Surely, He is the All-Hearing, the All-Knowing. For peace is the main purpose, not the war.

Muslims should reach to the ultimate power. However, it should not be used to annihilate the enemies rather should be used to deter them. If the enemy inclines to peace, Muslims must incline to it too. Just because the occasion arises, to annihilate them all has never been approved.

Peace that is ordered by the verse is a valuable one. Otherwise, seeking peace in contempt is not an action that fits to a Muslim. So (when in warfare with the enemy) do not be faint of heart and cry out for peace (which will bring you humiliation) when you have the upper hand. (Always bear in mind that) God is with you, and He will never diminish the reward of your good deeds. (Muhammad Surah, 47:35) As Late Hamdi Yazir puts it, it is not a matter of rejecting to the peace or not but accepting it faint-heartedly which will bring humiliation. (2)

Considering only verses that order war, and disregarding the ones, which encourage peace, is nothing but not knowing Islam completely. Some Muslims fall into the same error as Western researchers does, and claim that, Islam has spread by sword. In order not to fall into such errors, one should not avoid comprehending Quranic verses. The Surah Al-Mumtahana, which was revealed before the conquest of Mecca, brings this pleasant news to the believers: (When you obey God in His commands and prohibitions), it may be that God will bring about love and friendship between you and those of them with whom you are in enmity, God is All-Powerful, and God is All-Forgiving, All-Compassionate. God does not forbid you, as regards those who do not make war against you on account of your Religion, nor drive you away from your homes, to be kindly to them, and act towards them with equity. God surely loves the scrupulously equitable, God only forbids you, as regards those who make war against you on account of your Religion and drive you away from your homes, or support others to drive you away, to take them for friends and guardians. Whoever takes them for friends and guardians, those are the wrongdoers. (Al-Mumtahana Surah, 13:7-9)

As it is seen, it is made a clear distinction between atrocious enemies of religion and those who are not, in these verses. In the first verse, it is indicated the possibility of providing peace between Meccan disbelievers and Muslims. By the conquest of Mecca, the love that was promised by God became true, Disbelievers reverted to Islam, and they all became brothers.

Sources:
1-Yazır, IV, 2425
2-Yazır, VI, 4398
3-Beydavi, II, 486-487
4-Razi, XXIX, 303

As it is known, Islam prohibits all kinds of deeds against civilians who do not take part in war. Our Prophet (pbuh) said,

I am the enemy of a person who maltreats a zimmi (non-Muslim living in an Islamic state).

The incident of September 11 cannot be regarded as jihad because it is an attempt that killed civilians and because it caused people in the world to use the word terror and Islam together. Some unbelievers wanted to present Islam as a religion of terror using that incident as a pretext and they partly succeeded it.   

It is difficult to say that a person who causes these things struggles on behalf of Islam. We do not know what or whom they serve but it is not possible to associate those acts with Islam.

1. Obeying the Divine Laws
There exist Divine Laws which Allah had determined for the human beings. For example, he who works earns. He who shows patience succeeds. Being a member of a true cause is not sufficient for a victory in the battle. In fact, Hazrat Muhammad (PBUH), who is the most beloved slave of Allah, who is the greatest man, along with placing his trust in Allah, did not fail to refer causes. For example, He (PBUH) wore two armors in Uhud (1), ditched moats and took shelter during the Battle of Khandaq

2. Knowing to Keep Secrets
Hazrat Prophet (PBUH) did not tell what the destination was in the wars beforehand except Tabuk Campaign and used allegorical expressions. (2) The verse Take not into your intimacy those outside your ranks (Aal-e-Imran), 118) guides us on this matter.

3. Not Talking about Everything Everywhere
Many busy days were experienced in the era of Prophet (PBUH). When Muslims migrated to Madinah although they obtained safety to some extent, they were not fully safe. It was possible that Makkan idolaters would attack at any moment. Sometimes rumors such as they are attacking; they will attack were put about among people. (3) This verse informs us what to do in such cases:

When there comes to them some matter touching (public) safety or fear, they divulge it. If they had only referred it to the Messenger, or to those charged with authority among them, the proper investigators would have known it from them (direct).
(an-Nisa, 83)

With the expression of Allahs Messenger (PBUH): Talking about everything one hears is enough as sin for him. (4) Just as everything which is heard is not possible to be true, so is talking about it everywhere immediately.

Badiuzzaman, an Islamic scholar, expresses that issue as follows: It is your right that all that you say should be true, but not that you should say all that is true (5)

In the verse that we mentioned above, there is a warning which concerns the work of journalists. (6) Reporting news which could possibly be a state secret would be attractive in terms of journalism. However, if reporting that piece of news is likely to help the enemies, then reporting it will not be convenient. Moreover, reporting news that has not been confirmed yet as if it is true is not only violating human rights, but also causing some sort of disturbance in the community. Let us listen to this verse: O you who believe! If a wicked person comes to you with any news, ascertain the truth, lest you harm people unwittingly and afterwards become full of repentance for what ye have done. (al-Hujurat, 6)

4. Being Acquainted with the Rules of War
Allahs Messenger (PBUH) states: War deceit.(7) That word of Allahs Messenger (PBUH) is understood by some people as any kind of lies, deceits and slanders are permissible in war. However, it is proved by the history that Allahs Messenger (PBUH) had never lied. (8) However, he applied battle tactics which could deceive enemies. For instance, he pretended to prepare a campaign towards somewhere and then suddenly attacked the planned destination; he made his companions make fires in ten thousand places at night before the conquest of Makkah. (9) Similarly, acting as if to be defeated and then surrounding the enemy, placing stove pipes as cannons on the castle embrasures and etc are some other examples of the expression War is deceit.. We can also add the permission of telling during war among those examples. (10)

5. Training People
The surest way to win a battle is to train people. A group of people with complete belief in Allah and with hearts full of bravery and with thoughts exalted ideals, and who are expert in their jobs is the strongest army in the world. Such a group gets victorious over crowded armies even if they are in small numbers. This verse How oft, by Allah's will, had a small force vanquished a big one (al-Baqara), 249) speaks of that truth. Today, what sustains the USA is a well-trained and educated small group.

The fact that Allahs Messenger (PBUH) challenged the whole world with forty men and gained a victory lasting the end shows the importance of training people.

References:
1-Tirmizi, Jihad, 17; Abu Dawud, Jihad, 68; Ibnu Majah, Jihad, 18
2-Ibnu Hishm, IV, 159
3-See. Baydawi, I, 227
4-Ajluni, II, 113
5-Nursi, Letters, p. 265
6-Yazır, II, 1403
7-Muslim, Jihad, 17; Tirmizi, Jihad, 5
8-Hamidullah, The Prophet of Islam, II, 1039; Ahmet Çelebi, War and Battle Politics in the View of Islamic Thought, Translator Abdullah Kahraman, Iz Pub., Ist.,1994, p.98; Zuhayli, p.,57-60
9-Azzam,p., 196
10-Ibnu Hanbal, VI, 454

Every Muslim is responsible to fulfill his/her duties. The position that a person has in a society lays some burdens on him/her. Each Muslim is held responsible accordingly. There is a hadith about the issue: “When you see a mischief, change it with your hands if you can, but if not, then try with your tongue, if it does not work either, then disapprove it with your heart."

That hadith may not be interpreted by every person depending on their own understanding. For example, if we see something wrong on the street and dare to change it with our hands and beat the wrongdoer, and if the man sues us, then a punishment will be applied on us. So, in what way should we understand the hadith?.
It is the state’s duty to correct the mistakes by hand, through the personnel in charge for it. The scholars must do the warnings with their tongues and the third duty is for the others.
Accordingly, it is the responsibility of the State to help another Islamic State through war. The decision is to be taken by the State. But if the State decides for the war and orders us to join the battle, then we have to obey. If the Islamic States have a responsibility about the matter, the administrators are liable.
There are many Muslim brothers around the world who suffer persecution. What must we do against the attacks on them?
Everybody will give account for the things to the extent they are responsible or their authority reaches. In the medium that we live, since there is no war (May God secure all Muslims from it) we must thank Him we must not want a war because, the trouble should not be wished and the blessings need thanks.
As for the wars, we do not have the opportunity to go and help those Muslim brothers. They have no demand of troops from the Islamic world and thus it is difficult to determine where to gather and whom to apply. Besides, they do not need manpower because it is inconceivable that a whole nation cannot confront a handful of men. Firstly, they must come together and unite consciously. Provided that this is achieved, they will be victorious by God’s leave.
So, now, they need food, money for weapons and medicine, consciousness, and above all, they need sincere prayers.

Jihad as armed warfare against the enemy is farz-i kifaya (not obligatory on every Muslim) under usual conditions. It is farz-i ayn (obligatory on every Muslim) under a state of emergency. That is to say, this duty is provided within the community by some capable people, because it is hard to do that for some people. Of course, if it is not a state of emergency.

This below quoted verse announces why Jihad is farz:

“Prescribed for you is fighting, though it is disliked by you. It may well be that you dislike a thing but it is good for you, and it may well be that you like a thing but it is bad for you. God knows and you do not know.” (Al-Baqarah Surah, 2:216)

War is an inevitable reality, even though it is not desirable. (2) There is demolishing, shedding blood, wounding, and killing in the nature of war, -which are actually disliked by the true nature of humans.

The expression, “even though you dislike…” takes our attentions. War is not favorable as an act, but can be favorable with its consequences. Though, there are many favorable consequences of fighting in the way of God such as expelling the misdeeds of an enemy, and providing the rise of Islam. (3)

War is not being favorable as an act, but being favorable with its consequences is just like, one is taking bitter medicine in order to heal, or enduring to the difficulties of journeys for accomplishments. (4) One cannot regain his/her health without taking the bitter medicine.

One who does not endure difficulties cannot succeed. And the one who does not fight in the cause of God, cannot reach happiness either in this world or in the Hereafter; suffers defeat and is punished of opposing to the divine order.

When the strength of the army is adequate for war, Jihad is not farz for the rest of the community. However, in the face of an inadequacy, it is declared a state of emergency, and everyone from seven-year-old to seventy-year-old is mobilized; and protects his/her religion, land, and chastity.

This below given verse is actually signifies of Jihad’s being farz-i kifaya: (5)

“And the believers should not go forth to war all together. But why should not a party from every community of them mobilize to acquire profound, correct knowledge and understanding of religion and warn their people when they return to them so that they may beware (of wrongful attitudes)?” (At-Taubah Surah, 9:122)

According to narrations, this above quoted verse was revealed after when all believers wanted to go to war because of the Qur’anic verses that condemn the people failed to go to war. It is a historical reality that Prophet Muhammad (pbuh) sometimes left some people behind (at their homes) and even he himself did not participate to some minor campaigns.

In addition, the following verse is accepted, as the proof of Jihad’s not being farz-i ayn: “Not equal are those of the believers who (when not all believers are required to mobilize for God’s cause) sit still without justifiable excuse (and without doing any harm to God’s cause) and those who strive (and fight) in God’s cause with their wealth and their persons. God has exalted in rank those who strive with their wealth and their persons over those who sit still. To each God has promised the best reward (Paradise), and yet God has exalted those who strive over those who sit still by a tremendous reward.” (An-Nisa Surah, 4:95) Promising paradise to those who sit at home is a sign for it is not being farz. (7)

Needless to say that, laziness is not an appropriate action just because Jihad’s not being farz. As the verse takes our attentions, those who strive with their wealth and their persons are exalted in rank and higher than those who do not. And showing laziness for a holy duty as jihad cannot be accepted as pious while those whose selves do not desire for less in their terrestrial interest.

Moreover, Jihad’s being farz-i kifaya is only valid when it is adequately provided by some people within the community. If that certain amount of people would fail to do that, everyone in the community should responsible to take the necessity action.

Sources:

1- Abdullah b. Mahmud Mevsılî, İhtiyar li Ta'lîli'l-Muhtar, Çağrı Yay. İst., 1980, IV, 117; Muhammed b. İbnu Rüşd,, Bidayetü'l-Müctehid Nihayetü'l Muktesid, Daru'l-Marife, Beyrut, 1988, 1, 380-381; Kurtubî, III, 27; Ebu'l-Fadl Àlûsî, Ruhu'l-Meanî, Daru İhyai't- Türasi'l-Arabî, Beyrut, 1985, II, 106; W. Madelung, Dictionary of the Middle Ages, "Cihad" md. VII, 110
2- İbnu Haldun, Mukaddime, El-Mektebetu't-Ticariyye, Mısır, s. 270-271; Reşid Rıza, Tefsîru'l-Menar, Mektebetu'l-Kahire, Mısır, X, 364; Muhammed Hamîdullah, Hz.Peygamberin Savaşları, Ter. Salih Tuğ, Yağmur Yay., İst., 1981, s. 14
3- Halim Sabit Şibay, M.E.B. İslam Ans. "Cihad" md. III, 169; Ömer Nasuhî Bilmen, Hukuk-u İslamiyye ve Istılahat-ı Fıkhıye Kamusu, Bilmen Yay. İst. III, 356; Abdülhafız Abdürabbih, Felsefetü'l-Cihad fi'l-İslam, Mektebetu‘l-Medrese, Beyrut, 1982, s. 42; Özel, İslam Hukukunda Milletlerarası Münasebetler, s.48
4- Razi, VI, 27; Muhammed Ali Sabunî, Revaiu'l-Beyan, Dersaadet Yay. İst., 1, 245; Kurtubî, III, 27-28; Àlûsî, II, 106
5- Razî, XVI, 225-226; İbnu Rüşd, I, 380-381; Kurtubî, VIII, 186; Bilmen, III, 358-359; Ahmed Kadiri, El-Cihadu fî Sebilillah, Daru'l-Menare, Cidde, 1992, I, 59-60
6- Razi, XVI, 225-226
7- Age. XI, 9; Kadiri, I,60

First of all, we should say that there is no concept called “(wajibul-qatl) the people that have to be killed” in the Islamic resources. There is a penal code in the Islamic law as every state has a penal code.

There must be a parallelism between the formal legal structure of a legal sanction and its status in the legal ground of the community. Otherwise, there will be mismatches between formal law and philosophy of law, which will pave the way for unjust practices.

There are several clear verses and hadiths stating that the real aim of sanctions in Islam is deterrence.

When there is a disagreement between the philosophy of life and philosophy of law in the community, philosophy of life has the priority in the criterion of justice. As a matter of fact, during a period of famine, Hz. Umar did not apply the penalty of stealing and said, “We cannot ask people to obey laws before feeding them.”

Only six or nine hands were cut off in the first three centuries of Islam. This shows the harmony between the formal law and the philosophy of life and philosophy of law of the community.

The religion of Islam demanded four witnesses for the determination of the crime of fornication – unlike all other crimes and deals – in order to prevent abuses. As a matter of fact, the penalties applied in the Era of Bliss related to fornication took place as a result of the confession of the doers.

The most important capital punishment / execution in Islam is related to the murderer. The Quran explains its reason as follows:

“In the Law of Equality there is (saving of) Life to you, o ye men of understanding...” (al-Baqara, 2/179)

It is clearly stated in the verse above that qisas (equality / retaliation) is an institutional sanction because of its deterring feature. 

In fact, the only thing that will prevent a person from killing another person is belief in Allah and the hereafter, and the penalty of retaliation that will kill him. Thus, both the life of the person to be killed and the person to kill will be saved. Thus, the trueness of the statement “the existence of life for people in retaliation” will be proved with the saving of at least two lives.

Another important issue is the decree about the life of a person who exits the religion of Islam. There is a disagreement among the scholars regarding the issue. According to the scholars who support capital punishment for those who exit the religion of Islam, such a penalty is not for exiting from the religion. For, if a person who changed his religion were to be killed, it would be contrary to the principle of freedom of religion and conscience expressed clearly in the following Quranic verse: "…Let there be no compulsion in religion…" (al-Baqara: 2/256) It would mean to threaten and force a person to make him a Muslim or to keep him as a Muslim. However, according to the principle introduced by the verse, belief occurs with the decision of the mind, consent of the heart and conviction of the conscience. If a person is pressurized and is forced to say, "I believed", he will not be a believer; he will hide his faith and act as a hypocrite. Islam does not allow such hypocrisy.

To change one’s religion, means “to join the opposite front and to declare war against Muslims” in terms of balances in the international level and among nations in a sense. Or, it means a snake, a scorpion that poisons people, especially the young people by propaganda against the Muslim community, emitting poison. Therefore, a person is not killed because he changed his religion but because he waged war against Muslims and tries to poison them spiritually.

Doubtlessly, this execution will be carried out by the state if it is deemed appropriate. The state can execute an apostate only after giving him some time to think and scientific help to correct his mistake if he still insists on his apostasy.

For more information, please click on the link given below;

How should we understand "tit for tat"? Where can qisas (retaliation) be applied? What are its boundaries?

Some trees were cut down by Allah’s permission in the war in question. The meaning of the verse regarding the issue is as follows:

“Whether ye cut down (O ye Muslim!) The tender palm-trees, or ye left them standing on their roots, it was by leave of Allah, and in order that He might cover with shame the rebellious transgressors.” (al-Hashr, 59/5)

According to the information given in tafsir books, some of the date trees were cut down and some of them were left on their roots upon the order of the Prophet (pbuh). By using the issue as an excuse, Jews spread the following rumor: “Although the Prophet (pbuh) told people not to cause mischief on earth, he caused mischief by cutting down our trees.” The Companions hesitated in this regard. They asked the Messenger of Allah (pbuh) about the issue: “Did we earn rewards for what we did not cut and did we commit a sin because of cutting the trees.” Thereupon, the verse above was revealed.

The verse attracts attention to the fact that some of the date trees were cut down and others were left uncut upon the command and permission of Allah. The cutting of high-quality trees was aimed at proving the honor of believers and the humiliation of unbelievers, intimidating the Jews, and perhaps causing them to leave their homeland more easily.

This deed is not mischief; on the contrary, it is a blessing for believers and an act of punishing those who pursue mischief.

The last part of the verse “and in order that He might cover with shame the rebellious transgressors” points out that aspect. (See Razi, Mawardi, Maraghi, the interpretation of the verse in question)

According to some scholars, the main rule in war is not to cut down trees. The ones that were cut down are an exception based on Allah’s wisdom.

According to some other scholars, operations such as cutting down trees and demolishing houses during war are not a general rule, but may be put into practice by the head of state, his deputy or the officials appointed by him, depending on the situation of the war. Their evidence is the verse above. (see Razi, Kashshaf, the interpretation of the verse in question)

First of all, we should state that only warriors were sentenced to death. When the warriors were being beheaded, those who were suspected were checked and those who had pubic hair were beheaded while those who had no pubic hair were not touched. The pubic area of Atiyyatul-Khuzai, who was a child at that time, was checked and he was saved from being killed because he had not yet had any pubic hair.

Upon the request of the Jews of Qurayza, Sa’d b. Muadh was appointed as an arbitrator. Sa’d announced his decision after getting the promise out of both the people of Aws and Sons of Qurayza and the Prophet (pbuh) that they would accept his decision:

Men who were old enough to fight were to be killed; women and children were to be treated as captives, and the property was to be divided among the Muslims.

This decision, which was approved by the Prophet (pbuh),

- was in accordance with the Torah (see Deuteronomy, XX/10-15),
- and the Quran also includes such a decree among the penalties to be given to those who wage war against Allah and His Messenger and commit mischief on earth. (see al-Maida 5/33-34)

Upon the order of the Prophet (pbuh), all warriors sentenced to death were given food and drink before the execution and were allowed to read the Torah. Four warriors who converted to Islam during the siege escaped execution. Some of the women and children, who were thought to number around 1,000, were released, and the remaining khums (one-fifth of the war booty) other than that distributed to the Companions, was sold to provide horses and weapons for jihad.

In the meantime, the Messenger of Allah (pbuh) demanded that the children who had not yet reached the age of puberty should not be separated from their mothers and orphans should be sold only to Muslims, and he himself chose Rayhana bint Zayd, who was among the captives, as his share.

After this brief information, here are the details:

Battle of Qurayza

What happened during the Battle of Qurayza, what was the course of the battle, what happened to the captives of Sons of Qurayza, their men, women and children, whose castles were besieged and who were defeated? Why were the adult men beheaded? Were the women and children enslaved? How was their property divided as booty? The answers to all those questions will be known if one knows about the Battle of Qurayza.

In the fifth year of the Hijrah (627 AD), the army of Ahzab, which besieged Madinah during the Battle of Khandaq and could not capture it, were scattered when Allah’s help arrived. The Muslims returned to Madinah the next day, Saturday morning, and went to their homes.

They were very tired and exhausted, but they were also very happy: They rejoiced in victory and patience in the face of hardships. On the one hand, they achieved victory with Allah’s help, and on the other hand, the hardships, difficulties and, hunger added a lot to their books of reward. In addition, being a soldier in the army of the Last Prophet and the first head of state of Islam and being praised by Allah in the verses of the Quran were important reasons to rejoice. They did not lose many men in the defense and were able to return home as the “Warriors of Khandaqs”.

The Messenger of Allah was also exhausted during the siege, which lasted for several weeks. After six days of feverish, hungry and thirsty trench digging, the clashes began immediately; hunger on the one hand, cold on the other hand; the enemy’s numbers and strength on the one hand, and the betrayal of Qurayza on the other...

Makkah laid siege to the capital city of Madinah with the largest army it had ever prepared. If they had been victorious in that war, all adult Muslim men would have been killed and women and children would have been captured and enslaved. On the other hand, there was a month of hardship and worry,

All this tired and shook the believers but they believed that they had succeeded in the test.

When the Messenger of Allah returned from the defense of Khandaq, he went to Aisha’s room. He was dirty with dust. He washed and dressed well. He wanted to smell good. He loved fragrance, so he had the censer brought and lit. [1] As he sat down, someone caught his eye at the door of Masjid an-Nabawi. It was Gabriel (Jibril), who appeared in the form of the Companion Dihya. He appeared to him in human form, with the tip of his white turban between his two shoulders, riding on a mule with an atlas saddle and wearing battle armor. So, he also had returned from the battle of Khandaq. Perhaps he had just returned from the pursuit of the retreating enemy.

The angels are mentioned as follows at the beginning of the chapter of as- Saaffat

“By those who range themselves in ranks, And so are strong in repelling (evil), And thus proclaim the Message (of Allah.! Verily, verily, your Allah is one! …”[2]

In the verses, “Saaffat, Zajirat and Taliyat are mentioned: Who are those who range themselves in ranks, are strong in repelling and proclaim the message?” The angels. A vow is made with the angels in the verses above. [3]

Indeed, there are also performers of prayer in congregation, soldiers and armies that range themselves in ranks. According to an interpretation, the angels of help also go to the battlefields in ranks. The verses also contain some conditions for the angels to help the believing armies: Soldiers must trust in Allah, grit their teeth, endure hardships and avoid sins. In short, the conditions are trust, patience and taqwa. In addition, the angels of remembrance and the angels of pursuit, called muaqqibat, protect people from danger. [4] Angels can take different forms.

Gabriel, who looked like Dihya, had just returned from the battle. As he shook the dust from his head, he asked in amazement:

“O Messenger of Allah, have you taken off your weapon?”

“Yes.”

Gabriel informed him:

“By Allah, the angels have not taken off their weapons. Nor did they turn back without following that group. O Muhammad! Allah, the Exalted and Glorified, commands you to march on Sons of Qurayza! In the meantime, I am going to them and I will shake them (their castles).”

Gabriel and the other angels were still dressed as soldiers. According to a narration, upon receiving the order to march on the polytheists, the Messenger of Allah asked:

“Where am I going and on whom?”

Gabriel gestured with his hand:

“There.”

He pointed to southeast of Madinah, the land of Qurayza. So, the expedition was to be to the castle of Qurayza, which was two hours away from Madinah. Gabriel added:

“I was going against them with the angels with me; I will ride my horse over their castle and I will destroy them.”

This was good news. As soon as Gabriel left, the Messenger of Allah jumped up, put on his armor and put his helmet on his head. He took his weapons and gave Bilal this order:

“Whoever submits and obeys the command of Allah must perform the asr (afternoon) prayer in no other place than the land of Qurayza!” [5]

The Messenger of Allah (pbuh) left Ibn Ummu Maktum (ra) as his deputy in Madinah. Bilal (ra) rushed through the streets of Madinah and loudly conveyed his order to everyone. It was an order from Allah. Those who obeyed Him were to perform the afternoon prayer in the land of Qurayza. It was necessary for them to set out for the expedition immediately. Madinah became very active all of a sudden.

Setting out and difference of opinion

The Prophet (pbuh) put his shield on his back, handed the standard to Ali (ra) and set off. Those who heard the news were getting ready and setting off. It was as if the people of Madinah were flowing to the Qurayza castle. The number of participants in the expedition was about three thousand. There were thirty-six cavalrymen in the army, as in the defense of Khandaq. Soon a group of cavalrymen set out by surrounding and guarding the Messenger of Allah.

Some of those who set out did not perform the afternoon prayer “even at the cost of missing it” because, according to the command of the Messenger of Allah (pbuh), everyone who obeyed Allah was supposed to perform it in the land of Qurayza. Some were of the opinion that the purpose of Bilal’s call in Madinah was “to participate in the war”. It was not disobedience to Allah to perform the afternoon prayer on the way. Those who thought so performed it on the way. [6] Those who set out early performed the afternoon prayer in the land of Qurayza.

When Ali (ra) reached the land of Qurayza, he planted the banner (flag) just beyond the castle. When the Jews saw the soldiers, they began to curse them. Ali (ra) handed the standard to Abu Qatada and went back to meet the Messenger of Allah. When Ali (ra) met him, he asked him:

“O Messenger of Allah! Is it not better for you not to approach those evil men?”

The Messenger of Allah asked,

“Why?”

Ali (ra) kept silent because he felt ashamed to report the curses he had heard from Jews. The Messenger of Allah said to Ali (ra)

“You probably heard some words that would depress me from them.”

“Yes, O Messenger of Allah!”

“The Prophet Moses heard worse words and felt very depressed. Go! If those enemies of Allah see me, they will not be able to utter any of those bad words.”

Ali (ra) returned to the banner. Indeed, when the Messenger of Allah (pbuh) arrived and spoke to the Jews, they denied that they had cursed. Then, the Messenger of Allah commanded and they were showered with arrows. Some of the Jews fled inland. The shooting of arrows continued until the evening.

Those who disagreed about the afternoon prayers came to the battlefield late. Those who did not perform the afternoon prayer on the way made up for it after the night (isha) prayer. The Prophet did not take sides in these disputes and ijtihads and did not condemn anyone. It was necessary not to harden disagreements and differences of opinion and to settle them gracefully. It was also necessary for unity and solidarity. The Companions sometimes disagreed on some issues and had different opinions and ijtihads. In another way, it was the richness of Islam. Thus, some issues were resolved. In this incident, we see and learn about the practice of making up prayers. [7] Another example of it was seen in the Battle of Khandaq.

Peace Offers

The siege continued the next day. The hypocrites of Madinah sent the following message to Sons of Qurayza:

“Keep fighting, do not surrender; we will help you.”

The Jews were getting stuck as the siege continued and expected help from Madinah. When no help came, they had to ask for peace. Nabbash b. Qays came down from the castle and presented his offer to the Messenger of Allah (pbuh):

“O Muhammad! Do not shed our blood like Sons of Nadr when they surrendered. Take our goods and weapons. Let us leave your country with our wives and children. Let each family take as many goods as a camel can carry with them except weapons.”

Sons of Qurayza, were ready for exile like Sons of Nadr. Before the exile, Sons of Nadr lived in their castle on the way to Makkah, two hours away from Madinah. As it is well known, they had been expelled in the fourth year of the Migration (Hijrah), in the month of Rabi’ul-Awwal. The Messenger of Allah said,

“No. I cannot accept this offer.”

Sons of Qurayza had broken the treaty, abandoned the believers “in the thick of the battle”, attacked Madinah and aided and abetted helped the enemy who had come to annihilate them. If they had been victorious, they would not have left a single believer alive. What were the victors supposed to do? Were they thinking of destroying those who wanted to destroy them? Nabbash made his second offer:

“Then, do not shed our blood. Let us take our wives and children, and go. We will leave all of our goods to you?”

The Messenger of Allah (pbuh) said:

“No! You have nothing to do but to surrender without any conditions.”

Nabbash lost hope. The Last Prophet did not seem to forgive Sons of Qurayza, who had broken the treaty without any reason, decided to destroy the Muslims, and insulted the delegation sent to them to compromise. Nabbash returned and told the Jews about what had happened. [8]

One Friday evening, their chief/leader, Kab b. Asad, offered Sons of Qurayza to convert to Islam, and if they did not accept it, to kill their women and children and fight the Muslims, or to attack them suddenly this Saturday night. None of his offers was accepted. That evening the women and children were crying continuously. What would become of them?

Abu Lubaba: “Unless Allah accepts my repentance”

While the battles and siege were going on, the Jews asked their former ally Abu Lubaba of Aws to come to their castle to talk to him and discuss the situation. When the Messenger of Allah said to Abu Lubaba, “Go to your allies”, he went there. When Abu Lubaba arrived at the castle, they began to beg and plead with him, reminding him of the old days. Anyone who saw them in that state might have pitied them if he did not know and think about their treachery and what they had done during the war. Abu Lubaba gave them the following advice:

“I ask you to submit to the judgment of Muhammad (pbuh).”

As he said these words, he was moved by the pitiful sight he saw and he pointed to his throat with his hand, which meant, “If you submit to him, you will end up dead.” Then he suddenly regretted it. Was his message and gesture to them a betrayal of the Prophet (pbuh) and his cause? Was he doing a favor to the enemy and a disservice to the Muslims with this gesture?

He regretted making the sign of death, but could not forgive himself or his mistake. Abu Lubaba began to consider himself a traitor. As he descended from the castle, he was weeping with sorrow. He had told the enemy a secret. He signaled them not to submit to the Prophet’s (pbuh) judgment. He could not dare to rejoin the army. How could he look at the believers and the Prophet in the face? What if a revelation came to the Prophet (pbuh) informing him of his situation, or if Gabriel informed the Prophet (pbuh) of what he had done? Due to his sorrow, he went to Madinah alone. He tied himself with ropes to one of the pillars of the Masjid an-Nabawi and made this promise to himself:

“I will not leave my place until Allah accepts my repentance for the sin I have committed.”

Soon his mistake was mentioned in the verses as a betrayal:

“O ye that believe! Betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you? [9]

Abu Lubaba was not the man to do it. He was one of the seventy or so Companions who took part in the Second Aqaba Pledge, and he had the honor of riding the same camel with the Prophet (pbuh) in turns on the road to Badr. On the way, the Prophet sent him back to Madinah and entrusted the women and children to him because there was a fear that the women and children would be attacked by Jews and hypocrites. He was such a trustworthy person in the eye of the Messenger of Allah. When the Jews asked, “Shall we submit to Muhammad’s judgment?”, could such a person have told them to submit with his tongue, while he gave them another message with a gesture? What he did was a great crime in in his opinion.

Abu Lubaba thought: “I will never approach Sons of Qurayza again, nor will I ever want to see a town in which I betrayed Allah and His Messenger.”

When the Messenger of Allah was informed of his situation, he said,

“If he had come to me directly, I would have asked forgiveness for him from Allah.”

On the other hand, every human being, every believer, every Companion could make mistakes. Even the Prophet Yusuf (Joseph) said in the verse: “Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil.”

What matters is to accept the mistake as a mistake and to show the virtue of returning back from the mistake. He who does not see and accept his mistake will not regret, not try to correct himself and not repent. In this respect, the devil and the soul work together to prevent people from admitting their mistakes, and hence block the path of repentance and the return to goodness. Such people are not open to development, change and maturation. They are as if they have been molded into an unchangeable mold.

Abu Lubaba was sincere in his regret. Regret is repentance in the spiritual sense.

The verse says, “Betray not the trust of Allah and the Messenger!” What should be understood as betrayal here? Tafsir scholars interpret the following as betrayal: Betrayal of belief, divine decrees and the way of the Messenger, deviation from loyalty, disregarding and disobeying the religious commands, not wearing one’s heart on one’s sleeve, stealing from the booty (violation of others’ rights and state property), tell secrets to the enemy and spying for them.

In fact, betrayal of Allah and His Messenger is, according to the verse, betrayal of oneself. They are things such as wealth, position and children, about which the following verse warns the believers:

“And know ye that your possessions and your progeny are but a trial.”

They can lead people to sin, trouble and betrayal. However, this should be considered: All those things do not stay with us for a long time; and even if they do, they are temporary, mortal and ephemeral. The one that is with us the longest can stay with us up to the gate of the grave. “Wa annallaha indahu ajrun azim = and that it is Allah with whom lies your highest reward.” The eternal should be considered rather than the mortal, the great rather than the small, the permanent rather than the perishable and Allah’s reward rather than humans’ reward; and the door to betrayal should not be opened.

Abu Lubaba was always in the mosque. At prayer times, his wife used to come and untie him; and after the prayer, she used to tie him to the pole again. Abu Lubaba was sad when he was tied there. He lost his appetite due to sadness.

During the siege, two Jewish brothers, Salaba and Asid, revealed a truth to Sons of Qurayza:

They declared that Muhammad’s qualities were in the Torah and that he was the Last Prophet. The Jews were not convinced. The two brothers took their uncle’s son, Asad b. Ubayd, with them, and they descended from the castle and became Muslims.

Sa’d b. Muadh’s Decree on Starting the Battle with Sons of Qurayza

The siege began on the twenty-third of the month of Dhul-Qadah in the fifth year of the Hijrah (April 15, 627 AD) and lasted fifteen [10] or twenty-five days. Sons of Qurayza accepted the judgment of Sa’d, the chief of Abdulashhal from Aws and surrendered. Sa’d was a man who had spent the last six years of his life as a Muslim and had earned the honor of being “the most beloved among Ansar” to the Messenger of Allah. He became a Muslim in Madinah when Musab b. Umayr told him about Islam. He did a great good deed and was conducive to the conversion of his close relatives, Abdulashhals. He was known for his speech emphasizing the idea of “fighting” before the Battle of Badr.

He was very useful in Uhud, and he led the delegation sent to Sons of Qurayza in the Battle of Khandaq. When he saw the treachery of the Jews, he took a stand and said, “May Allah not take my life before I fight you!” Sa’d, who was at the head of the delegation because of his good relations with Sons of Qurayza before Islam, was desired by the Jews to become an arbitrator.

Sa’d was wounded in the Battle of the Khandaq, and the Messenger of Allah ordered a tent to be set up for him in Masjid an-Nabawi. He got up from his bed despite being severely wounded and went to the battlefield. Sa’d’s decision about Sons of Qurayza was as follows:

“I decided that the males who reached the age of puberty would be killed, that their goods would be distributed among Muslims and their women and children would be held as captives.” [11]

The Messenger of Allah (pbuh) appreciated him:

“You made the same judgment about them as Allah and His Messenger would have made.”

So, Sa’d made the same judgment as Allah and His Messenger would have made, and he was right.

The Messenger of Allah (pbuh) gave an order to Muhammad b. Maslama after the judgment. Upon his order, he tied the hands of the adult men of Qurayza around their necks and put them to one side. Thus, the hands of the captive men who were to be killed were tied and they were put to one side. The women and children were separated from them.

After the enemy was completely defeated, the captives could be left alive. [12] The Prophet (pbuh) had had a few captives beheaded after returning from the Battle of Badr since he deemed it necessary, and the others were forgiven. However, Sons of Qurayza captives were not like other captives.

Abdullah b. Salam from Madinah was put in charge of the captives. As it is well known, he had seen the Messenger of Allah as he entered Madinah during Hijrah; and a few days later, he became a Muslim, saying, “This face cannot be the face of a liar.” The female captives were taken to Madinah to the house of Ramla bint Harith. The men stayed overnight in Usama’s house. Their number was six hundred. Usama was born to Umm Ayman, the first wife of Zayd b. Haritha.

The next morning, a long pit was dug in Madinah and the Jews whose hands were tied were brought there in groups. Every male who had reached the age of puberty was there. Those who came there were beheaded by Ali (ra) and Zubayr b. Awwam. The Messenger of Allah (pbuh), who supervised the executions, watched the execution of Huyay and a few others, and then left the supervision to Sa’d b. Muadh. The execution continued until nightfall and the pit was covered. Thus, Allah eliminated an important ally of the army of Ahzab.

During the defense of Khandaq, Sons of Qurayza had set up a market for food and drink for Qurayshis, supplied them with weapons, and decided to take their side [13] and not to leave a single Muslim on the earth.

During the defense of Khandaq, twenty camel loads of food were seized near Quba; and when it became clear that they were on their way to help Quraysh, the Muslims seized them in a raid. The camels and their loads were brought to the defense line. The camels were loaded with wheat, barley, dates and straw. [14]

Wheat and dates were for Quraysh soldiers. At that time, people could make bread from barley flour too if necessary. However, barley was necessary especially for the horses. It was indispensable for their nourishment and maintenance.  

The food sent by Sons of Qurayza also showed what Quraysh needed. They could not find barley for the horses, which were like motorized troops and even airplanes of today, and had difficulty in feeding the soldiers. What was obtained in that raid gave the Muslims a respite, albeit temporary.

What was done to the captives, children and property taken during the war?

1. One-fifth of the spoils of the battle of Qurayza was set aside for Baytul-Mal, the state treasury. In the battle, various weapons, fabrics, clothes and other commodities that were in Qurayza strongholds were taken as booty: 1500 swords, 300 armored battle shirts, 2000 spears, 1500 shields were found in the castle. Many household items, utensils, foodstuffs, goods, sheep, cattle and camels were also taken as booty; and the alcoholic drink in jars and vessels was poured. Those who were prisoners of war were sent to Madinah with their hands tied around their necks.

2. The Messenger of Allah took Reyhana bint Zayd as the right commander-in-chief (safiy). Rayhana’s husband, Hakam, was among those who were killed. Rayhana accepted it voluntarily. Thereupon, the Prophet rewarded her: he freed her and married her. [15]

3. In the Western understanding of slavery, it was not possible for a free man to marry a female prisoner of war or a freed slave. In that case, the free man would be considered enslaved. Islam, on the other hand, opened the way to freedom for slaves and encouraged them to attain freedom in various ways. One of those ways is the method we saw in the case of Rayhana. Developments in favor of freedom in the relationship between the free and the slave were supported. [16]

4. The number of adult males taken captive in the Battle of Qurayza was 600-700. On the second day of the victory, a long pit was dug between the house of Abu Jahm al-Adawi and the region called Ahjar az-Zit upon the order of the Messenger of Allah for the adult and male prisoners of war to be beheaded. The Messenger of Allah watched the beheading of adult males from a high place with his prominent Companions. The captives were brought there in groups and they were beheaded.

On that day, the Messenger of Allah (pbuh), as the head of the Islamic state and the Prophet, “ordered the male children of the Sons of Qurayza who had not reached the age of puberty not to be touched; and his order was fulfilled.” [17]

5. After the spoils were divided among the warriors, it was time to divide the captive women among the warriors. The Prophet (pbuh) wanted the captured children not to be separated from their mothers during the division. When he was asked about the measure of being regarded as children, he said:

“It is menstruation for girls, and ejaculation for boys.”

When the captives were being beheaded, those who were suspected were checked and those who had pubic hair were beheaded while those who had no pubic hair were not touched. The pubic area of Atiyyatul-Khuzai, who was a child at that time, was checked and he was spared from being killed because he had not yet had any pubic hair. The execution of the captives lasted until the night; and in the end, the bodies thrown into the ditch were covered. [18]

Question: What was the offense of Sons of Qurayza after the Battle of Qurayza that caused them to be severely punished?

Answer: If the Qurayshi army, which Sons of Qurayza helped by breaking the treaty of Madinah, had been victorious in the siege of Khandaq, the adult Muslims would have been beheaded because if the Qurayshi army had been victorious, they would not have left any of the Muslim warriors alive, and would have captured their women and children and enslaved them.

When the sources are searched, it will be seen that Sons of Qurayza had decided to cooperate with the enemy and betray the Islamic state even before the siege of Khandaq began and while the Qurayshi army was marching toward Madinah. They made a deal with the Qurayshi army about it.

According to that deal, Sons of Qurayza

 - were to join the Qurayshi army and fight against the Muslims for ten nights until the end of the Battle of Khandaq.

- They were to supply weapons for the polytheists (mushriks)

- They were to move their shopping market to the place where the mushrik army was located

- During the Battle of Khandaq, the Jews of Qurayza wrote a letter to Abu Sufyan, the commander-in-chief of the mushrik army, saying: “Be patient and persevere; we will shoot the Muslims from behind in their cities.”

- Umar was the first to know that the Sons of Qurayza had broken the Madinah agreement and immediately informed the Messenger of Allah about it. The issue was investigated and the news turned out to be true. Thereupon, the Messenger of Allah sent Khawwat b. Jubayr to them to convince them to give up this betrayal. When Khawwat failed to convince them, a delegation consisting of Sa’d b. Muadh, Abdullah b. Rawaha and Khawwat b. Jubayr was sent to them. After the leader of Sons of Qurayza, Kab b. Asad, met them, he said that he would never return to the Madinah agreement and to peace and unity with the Muslims again, and he was very determined. Then, he insulted the Muslims and the Messenger of Allah (pbuh)

- When the envoys informed the Messenger of Allah (pbuh) about it, he demanded that this news be kept secret from the warriors.

- During the siege of Khandaq, Sons of Qurayza also asked for 1000 men from the Quraysh army to strike the Muslims from behind. They wanted to capture Muslim women and children from the forts and fortresses. The Prophet (pbuh) sent Salama b. Aslam and Zayd b. Haritha to Madinah with 500 men. [19] During the siege, Sons of Qurayza tried to do other things as well.

- Their armed rebellion against the Islamic state, their unilateral breaking of the Madinah agreement as they wished, their siding with the enemy and collaborating with the enemy, their open confession to the envoys and delegations sent to them by the Islamic head of state that they sided with the enemy, and their declaration that they would never be friends with the Muslims again, made them guilty of high treason. Therefore, the adult men were beheaded by the just decision of the Islamic head of state, the Messenger of Allah. Their women and children were taken captive and all their property and possessions were confiscated. All these actions and punishments were in accordance with Islamic law.

6. After the war, women and children were put up for sale by their Muslim owners and sold as slaves; Muslim merchants bought them for trade; Jewish and polytheist Arab merchants also bought them. The number of captive women and children was about 1000. [20]

Before the captives were distributed, one-fifth of them had been set aside as the share of the state. The Prophet (pbuh) freed some of them, gave some of them as gifts to some Muslims, and some as slaves to some Muslims. The rest of the female captives and children were sold into slavery and the money was used to buy horses and weapons for war, which were very effective weapons of war for the Islamic army at that time. Young children without mothers were sold as slaves only to Muslim families to prevent them from growing up as non-Muslims.  

7. Four-fifths of the animals and date palms were divided among the warriors in accordance with Islamic law. One fifth was reserved for the state. Muslim women who participated in the war were also given a share of the booty. The state’s share of the spoils, women and child slaves were sent to Damascus with Sa’d b. Ubada. Some of them were sent to Najid and sold. The money obtained from them was used to buy horses and weapons for the Islamic army. [21]

Abu Lubaba’s Repentance

When the Muslims returned from the Battle of Qurayza, Abu Lubaba was still tied to a pole in the mosque. On the sixth or seventh day of his being tied, it was dawn. The morning prayer was about to be performed. That day, when the Messenger of Allah was in the house of Umm Salama, one of his wives, divine revelation came. The Messenger of Allah smiled after the revelation. When his wife asked why he was smiling, he gave the following good news:

“Abu Lubaba’s repentance was accepted.”

It was a great honor for Abu Lubaba. It showed his sincerity, that he was one of the good believers. The Sultan of the Universe announced that he had been forgiven. The Divine message in verse 102 of the chapter of at-Tawbah was as follows:

 “Others (there are who) have acknowledged their wrong-doings: they have mixed an act that was good with another that was evil. Perhaps Allah will turn unto them (in Mercy)...”

Umm Salama gave Abu Lubaba the good news from the door of her room:

“Good news Abu Lubaba! Your repentance has been accepted.”

The people in the mosque wanted to untie him, but Abu Lubaba wanted the Prophet to untie him:

 “No. I will not leave this pillar unless the Messenger of Allah unties me with his own hands.”

When the Messenger of Allah (pbuh) came to the mosque for prayer, he untied Abu Lubaba himself. The rope had notched and cut his arms. Abu Lubaba had those wounds on his body for a while.

Abu Lubaba had promised that he would leave his homeland and serve the Messenger of Allah if his repentance were accepted and that he would spend his property in the way of Allah and His Messenger. He entered into the presence of the Prophet and addressed him as follows:

“I am going to migrate from the homeland of my nation, where I committed a sin. I am going give away all of my wealth in the way of Allah and His Messenger.”

He was going to give himself and his wealth to Allah. Thereupon, the Prophet (pbuh) said: “One third is enough as charity.” Therefore, he did so. Then, he left the land of his people as he had promised. [22]

Click here for additional information:

Is it permissible to kill children in war according to the example of Atiyya Qurazi?

Footnotes:

[1] For detailed information about incense, see Hitti, I, 138.

[2] as-Saaffat, 37/1-4.

[3] Yazır, VI, 4046 ff. Sarıcık, Cahiliye, p. 156.

[4] Aal-i Imran, 3/123-126; ar-Ra’d, 13/11; al-Infitar, 82/10; Sarıcık, Cahiliye, p. 161, 167.

[5] Ibn Hisham, III, 252.

[6] Ibn Hisham, III, 253.

[7] Ibn Hisham, III, 254.

[8] Waqidi, II, 501.

[9] Anfal, 8/27; Yazır, IV, 2391.

[10] Waqidi, II, 496; Avcı, “Kurayza”, DİA, XXVI, 431-432.

[11] Waqidi, II, 512.

[12] Yazır, IV, 2432.

[13] For their help to Quraysh, see al-Ahzab, 33/26; Köksal, V, 226, 252; Darwaza, III, 187-189.

[14] Diyarbekri, I, 553-554; Köksal, 270;

[15] Waqidi, II, 520; Ibn Hisham, III, 264; Köksal, V, 364.

[16] While Christianity considers sexual intercourse with a concubine to be fornication and grounds for excommunication, Islam - in the light of the relevant verses - considers it a form of marriage. If the concubine gives birth to a child from her master, she becomes ummul-walad (mother of the child), which means that the path to freedom is opened for her: In that case, she is freed by her master or automatically becomes free when he dies. See Adam Mez, p. 194 ff.

[17] See Köksal, İslam Tarihi, V, 360 – 361; (from Ibn Hisham, III, 255; Waqidi, II,517).

[18] See Köksal, İslam Tarihi, V,361. See hadith books, which are the sources of the issue.

[19] For detailed information and the sources of the issue, see Köksal, İslam Tarihi, V, 226- 235.

[20] See Köksal, İslam Tarihi, V, 365.

[21] Waqidi, II, 521-524; Ibn Hisham, III, 264; Köksal, V, 365-366; Muhammad Riza, p. 299.

[22] Waqidi, II, 509-510; Ibn Hisham, III, 256; Köksal, V, 342.

The irregular armed forces called TALIBAN or ISIS/DEASH, which have occupied our agenda in recent days, regard Muslims who do not belong to them, as well as people of different religious beliefs or racial or ethnic origin, as enemies, in violation of international law and the moral values of Islam.

The acts of terrorism, killing, wounding, kidnapping carried out by those organizations are all acts of terrorism and those who do them are terrorists.

In Islam, there is also the law of war. First of all, it is necessary to have a state in order to declare war. Only states can declare war.

On the other hand, our religion does not allow the killing of women, children and unarmed people, even in war. According to our religion, such a deed means killing people unjustly, which is one of the greatest sins.

As for the incident of Qurayza, there was never any killing of children in it. On the contrary, it was done in order to find out whether they were among the warriors or not, and to save children from death.

It was done according to the law of war, according to the decision of the arbitrator chosen by the Jews themselves; the judgment was made according to the rule of the law of war of the Torah, in which they believed. The separation of the children was a just and fair practice.

Two narrations regarding the issue are as follows:

According to what was narrated from Kathir b. Saib, he said:

“The children of the tribe of Qurayza told me the following: After the Battle of Qurayza, the boys of Qurayza were presented to the Messenger of Allah (pbuh). Those of them who had reached the age of puberty and had pubic hair and armpit hair were killed. Those who had not reached the age of puberty and did not have pubic hair and armpit hair, beard and moustache were spared from death.” (Ibn Majah, Hudud: 4; Abu Dawud, Hudud: 17)

According to what was narrated from Atiyya al-Qurazi, he said:

“I was a child on the day when Sa’d b. Muadh made the judgment at the end of the battle of Sons of Qurayza as to who were to be killed and who were to be left alive. They hesitated as to whether I was a child or reached the age of puberty but they saw that I had no pubic hair, which is one of the signs of puberty, and they let me go. I have been with you since that day.” (Nasai, Talaq 20; Ibn Majah, Hudud 4; Abu Dawud, Hudud 17)

When the Messenger of Allah (pbuh) arrived in Madinah, there were Jewish tribes in addition to the tribes of Aws and Khazraj. One of those tribes was Sons of Qurayza. The Messenger of Allah (pbuh) made an agreement with them. According to the agreement, the parties would not be hostile to each other and would resist any attack on Madinah together.

Among the Jewish tribes in Madinah, Sons of Nadir had already been expelled from Madinah for breaking the treaty they signed.

The tribe of Sons of Qurayza also broke the treaty during the Battle of Khandaq. They betrayed the Messenger of Allah and sided with the polytheists. It put the Muslims of Madinah in great distress and caused them to experience scary moments.

Qurayshis, whose attacks against the Muslims were not successful and who suffered great casualties, retreated and returned to Makkah when their camps were shattered by the storm and their livestock perished.

Thereupon, the Messenger of Allah (pbuh) wanted to punish Sons of Qurayza, who had broken the agreement and committed high treason. He immediately sent his companions against Sons of Qurayza. Instead of apologizing to the Prophet (pbuh) and asking for peace, Sons of Qurayza took refuge in their castle and chose war. In addition, they uttered bad words about the Messenger of Allah.  

The Muslims laid siege to the castle where the Jews had taken refuge. The siege lasted twenty-five days. Finally, they were tired of the siege; they began to fight and were defeated. They were willing to be expelled from Madinah like the tribe of Sons of Nadir. However, the Messenger of Allah did not accept their request and asked them to choose an arbitrator to make a judgement about them. They nominated Sa’d b. Muadh, their ally, as an arbitrator. Sa’d b. Muadh made the following judgment about them:

Those who fought among the Jews are to be killed, children and women are to be captivated, and their property is to be considered as booty.

At first glance, this judgment seems to be a bit harsh. However, this judgment on the Jews is in full accordance with the judgment in their holy book, the Torah.

The following is stated in the Torah:

“When you march up to attack a city, make its people an offer of peace. If they accept and open their gates, all the people in it shall be subject to forced labor and shall work for you. If they refuse to make peace and they engage you in battle, lay siege to that city. When the Lord your God delivers it into your hand, put to the sword all the men in it. 14 As for the women, the children, the livestock and everything else in the city, you may take these as plunder for yourselves...” (Old Testament, Deuteronomy 20/10-15)

In accordance with that decree, four hundred men of Qurayza were killed. The beard, mustache and pubic hair of those who were suspected of being children or youths were checked. Those who had pubic hair were considered to have fought and were killed; and those who did not were captivated.

It took place at a time when the young men were killed and the children were separated. Therefore, if they had been asked about age or puberty, the non-Muslims might not have told the truth because it was a matter of life and death. Even if the person in question had reached the age of puberty, he would have hidden it and claimed to be a child in order to save his life. Although the growth of pubic hair, mustache and beard is not a definite sign of puberty, it is a measure. Therefore, the pubic hair, mustache and beard of the Jews were checked.

Upon the order of the Prophet (pbuh), all the warriors who had been sentenced to death were given food and drink before the execution and were allowed to read the Torah.

Four warriors who converted to Islam during the siege were saved from execution.

The narrator of the second hadith, Atiyya al-Qurazi was not killed but left as a prisoner because he was a child at that time. He later converted to Islam. (See Sünen-i Ebu Davud Terceme ve Şerhi, Şamil Yayınevi: 15/87-90)

a) All the property of the unbelievers obtained as a result of the war is regarded as booty and is shared among the mujahids (warriors). The unbelievers’ families and children who do not participate in the war are also regarded as part of this booty.

- According to Hanafis, the enslavement of captive women depends on the order of the imam. However, the imam / head of state does not have the right to release the captured slaves/concubines without taking anything in return because this behavior will strengthen the unbelieving enemies. For example, freed women will have children and raise new enemy soldiers.

- According to Maliki madhhab, the imam / head of state can free the captured slaves without taking anything in return.

- According to Shafi’is and Hanbalis, the imam / head of state can release them without taking anything in return if he obtains the consent of the mujahids because this booty - before the division - automatically has become the common property of the mujahids. Their shares are determined by the division to be made later. Therefore, the imam cannot free the slaves without obtaining the consent of those property owners. (see W. Zuhayli, al-Fiqhul-Islami, 6/471)

- It is understood from those explanations that, according to the majority of scholars, all booty, including women and children, is the common property of the mujahids. Every mujahid has his share. This share is the own property of the mujahid in question. Therefore, a person has the right to dispose of his property as he wishes. Therefore, a mujahid can free his own slaves and concubines whenever he wishes. Or he can free a concubine and marry her as a wife... There is no obligation to use her as a slave.

b) In our opinion, since there is no such thing as slavery today, mujahids cannot take the enemy’s people as slaves or concubines.

First of all, it is against the spirit of Islam because when Islam came, there was slavery all over the world. It was not possible to eliminate this institution, accepted by the whole world, at once. For example: The enemy could have thought, “It is not possible for Muslims to take slaves / concubines.” Thus, they would not have returned the Muslim slaves because in that case, the Muslims would have lost the means to save their captives through exchange.

However, the Prophet of Islam determined a new status for slaves and decreed that they should be treated humanely. The issue of freeing slaves at every opportunity is stated very clearly in the Quran and Islamic law.

It can be understood from this that the elimination of slavery is an important goal in the religion of Islam. Therefore, it is unacceptable for the people who are members of such a religion to revive that practice - after it has disappeared all over the world - as it will completely damage the liberal and humane image of Islam.

The phrase “either Islam or death”, which was virtually made a slogan by the opposers of Islam, did not take place in practice in any period of history; it is not possible to take place in the future either.  For, the universal discipline introduced by Islam imposes rules that are opposite to it. Accordingly, the opposers of Islam are offered to become Muslims first; if they do not accept, they are offered to live under the rule and protection of Muslims by giving jizyah; if they do not accept it either, they are informed that there will be a war. During the war, children, the elderly, women and clergymen are not killed; the prisoners are treated humanely; and when peace is demanded at any stage of the war, the ways of making peace are tried. All these are the decrees of Islam.

Turan Dursun used the phrase "either Islam or death" in the book wrote malevolently; he did not take the context into consideration in the verses he showed as reference; he generally used some parts of the verses by disrupting the integrity and skewed the meaning in order to confuse people. For example, he wrote that the following was stated in verse 191 of the chapter of al-Baqara: "Slay them wherever ye catch them." However, if we read the verse together with the previous verse and the remaining part of verse 191, the meaning will be as follows:  

"Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors." (al-Baqara, 2/190)

"And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter..." ((al-Baqara, 2/191).

Besides, the verses above were sent down related to the Makkan polytheists, who oppressed and tortured Muslim for thirteen years.

(see Gerçeğe Doğru Vol. III, Zafer Yayınları)

What you have read is incomplete and wrong.

In Islam, if a place is obtained through war, the property and life of those who have not actually participated in the war and those who are unable to participate are untouched.

The property of the warriors and the state are transferred to the Islamic state. As a rule, the state takes one-fifth of it and shares the rest among the warriors.

If the state deems it inappropriate to distribute property other than movable property, especially land, to the warriors, the state will not distribute it; it can allow the former owners to use them in return for tax.

The Prophet (pbuh) and his Rightly-Guided Caliphs (r. anhum) ordered the commanders and soldiers who went to war not to touch “women, children, clerics who did not participate in the war and did not help, farmers and shepherds who were engaged in their work...” and that they should not be targeted while shooting.

Women and children on the battlefield are naturally captivated. Captives are treated humanely. Those who govern the state decide what will happen later, but those other than fighting men are not killed or enslaved.

It is necessary to distinguish between wars between tribes and wars between states regarding the issue. International agreements are generally observed in the latter. Let us take Fatih’s conquest of Istanbul as an example:

After this conquest, the people of Istanbul, other than those who fought, were not captured; neither their money, houses, and shops were taken away, nor were they turned into slaves or concubines.

Istanbul belonged to the conqueror state in terms of property and administrative rights, but as we have said, its people were not treated as booty.

The following statement is included in a source describing the conquest

“…Finally, after the 53-day siege, when the city fell into the hands of the Turks on the 54th day, Sultan Mehmed, the Conqueror, entered the city with a ceremony from Topkapı; he passed Atmeydanı and came in front of Hagia Sophia, and tried to calm the people who had gathered here by telling them that their lives and property were safe...” [Tarih Magazine, Issue 66 (2017 / 2), Istanbul 2017, pp. 63-76]

For additional information see:

- Abu Yusuf, al-Kharaj, p. 19-25.
- Mawardi, al-Ahkamus-Sultaniyya, Cairo 1973, pp. 131-134, 145.
- Muhammad Hamidullah, İslamda Devlet İdaresi (transl. Kemal Kuşçu), Istanbul 1963, pp. 110, 176, 200-204.
- Mustafa Fayda, Hz. Ömer Zamanında Gayr-ı Müslimler, Istanbul 1989, pp. 21-22, 26-36.- Hayreddin Karaman, Ana Hatlarıyla İslam Hukuku, Devletler Hukuku Bölümü.

First of all, the wars in the history of Islam, especially the ones in the Era of Bliss, are all defensive wars. That is the message of the Quran. The mistakes of the Muslims do not bind the Quran. As a matter of fact, it is an indication of this principle that the Quran did not allow material wars during the thirteen-year period of Makkah despite all oppressions. Does the fact that the battles of Badr, Uhud and Khandaq, took place within the borders of Madinah not indicate it?

"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."(al-Hajj, 22/39)

The verse above is the first verse that allows war. As it can be seen, it is emphasized in the verse that the Muslims are wronged. Despite this, Muslims are not encouraged to fight against their cruel enemies by a severe and heroic call; the following is stated "permission is given to fight".

This shows that war is not essential in Islam. It aims to prevent the oppression of those who form a barrier between people and the message of Allah and prevent Islam from reaching people.

It is necessary to see sincerely and wisely the background of "a religion that regards saving the faith of a single human being – not equal to conquering a country or obtaining some loot – superior to the whole world".

Secondly, this a fact: The Muslims never forced people to accept the religion of Islam acting upon the order of the following verse: "Let there be no compulsion in religion." (al-Baqara, 2/256)

What does jizyah (tax paid by non-Muslim minorities) mean? Jizyah is an indication that Muslims treat even the enemies that they defeat humanely.  For example, the Jews of Khaybar always betrayed Muslims. However, when the Prophet gave the standard (flag) to Hz. Ali when Khaybar was conquered, he addressed Hz. Ali as follows:

"Be patient. By Allah! If a single person embraces Islam at your hands (i.e. through you), that will be better for you than loads of red camels." (Bukhari, Jihad, 103)

This statement sheds light on that pure purpose of Islam. Moreover, those ruthless enemies were not forced to become Muslims. On the contrary, despite the economic needs of Muslims, they were allowed to live in their homeland in return for jizyah..

A kind of tax called "jizyah" is taken from non-Muslims as a duty of citizenship just like zakah taken from Muslims. In other words, non-Muslims are accepted as citizens; they benefit from all rights and in return for this, pay taxes as their duties. What can be better than that!

For more information, please click on the link given below;

Does Jihad mean “either Islam or death”?

The Islamic state does not attack the state of non-Muslim societies without any reason.

It first offers the states that are in the position of harming the religion, the homeland and the Ummah or that pose such a danger to convert to Islam; and if they refuse to do so, it offers them to be subject to the Islamic state by preserving their religion and culture; if they accept it, there will be no war and no captivity. If they refuse to do so, a war is waged to eliminate the danger if the situation is suitable.

If a country is conquered by war (clergymen, women, children, and people who are interested in their work only are not killed during the war unless they participate in it), the land becomes the property of the Islamic state and the people become its captives.

How the captives are to be treated and their status are determined by the rulers of the state.

- All of the wars made in the period of the Prophet (pbuh) are wars of defense. The polytheists expelled the Muslims from their land, grabbed their possessions and tried to violate their independence by using the land of Madinah while going to Damascus. That all of the wars made against the polytheists took place around Madinah shows that they were made by Muslims as wars of defense against the attackers.

- It is necessary not to forget that the wars made by the Muslims during the Era of Bliss were made based on the orders of Allah. Allah, who is the owner of all land and property, who can do whatever He wishes in His land and nobody has the right to question Him.

- If there were no wars, there would be no degree called martyrdom, whose owners are described as people of Paradise in the Quran. However, Allah wants to give His slaves the degree of martyrdom. Through martyrdom, the belief of slaves is tested and the sincere ones are given a lofty degree. The following verse, which was sent down related to the Battle of Uhud, sheds light on the issue:

“If a wound hath touched you, be sure a similar wound hath touched the others. Such days (of varying fortunes) We give to men and men by turns: that Allah may know those that believe, and that He may take to Himself from your ranks Martyr-witnesses (to Truth). And Allah loveth not those that do wrong…” (Aal-i Imran, 3/140 and 141)

- When the Companions went all over the world, they did not go as warriors but as apostles of peace in order to spread Islam. They worked at least fifty times more than the missionaries – compared to the conditions of that time.

- It is necessary to establish a dialogue with the people in order to convey the message of the religion to them. At that time, it was not possible for the administrators to allow the Muslims to do it and to travel freely. Thus, it became necessary to neutralize the tyrants in order to enable people to search and find the truth with their free will; material wars sometimes became necessary in order to pave the way for people to choose the true religion.

- The Christian world set many places on fire with the Crusades during the Middle Age; it should not be forgotten that the European nations, especially the British, invaded all over the world in the twentieth century and that they even used the missionaries for their own imperialistic aims.

- Therefore, it is completely wrong and contrary to historical facts to regard Christianity as the religion of peace and Islam as the religion of war; it means to be a slave of the sly suggestions of the western cultural imperialism.

- War is not essential in Islam. There are two important reasons for war:

First: To defend the country against an attack. Most of the wars in the Era of Bliss were like that.

Second: War can be made against those who prevent the duty of proclamation (conveying the divine message to people). For, it is a great duty in Islam to convey Allah’s message to people. The attitude of those who prevent this duty means an implied attack against Islam and Muslims though it is indirect.

- Today, if there are people who object to people’s learning about the realities of Islam and who violate their rights of learning, necessary things are done to eliminate this obstacle – if the circumstances are suitable.  

However, the means of communication have exceeded the formal permissions of states today. Modern means of communication have virtually eliminated the borders. Therefore, the second reason seems to have ended virtually.   

To sum up, we think it is contrary to the spirit of Islam to make war against the states that do not oppress their people and that do not violate their rights of learning including learning Islam.

- The following statements of Badiuzzaman Said Nursi shed light on the issue:  

“...The regulation of this union is the Sunnah of the Prophet and the constitution of it is the divine commands and prohibitions. And its swords are clear evidences. For, defeating civilized people is through persuasion, not through force. The truth is searched through love. Enmity was against savagery and bigotry. The aim of them was the exaltation of Allah’s word. Ninety-nine percent of shari’ah is related to ethics, worship, the hereafter and virtues.” (Divan-ı Harb-i Örfi, p. 20)

“Every believer is responsible for the exaltation of Allah’s word. The most important way of it today is through material advancement. For, foreigners crush us with their spiritual tranny through their weapons of science and industry. We will make jihad with the weapon of science and art against ignorance, poverty and disagreement of opinions, which are the terrible enemy of the exaltation of Allah’s word. However, we will refer the external jihad to the diamond swords of the clear evidences of the luminous shari’ah.” (Divan-ı Harb-i Örfi , p. 57)

Every Muslim has to act in accordance with what he knows. To do/practice something means tabligh. Therefore, a person who practices Islam conveys the message of Islam with his deeds, fulfilling the duty of tabligh.

It is also a duty to convey the message of Islam with the tongue. However, there are some rules that have to be taken into consideration while doing it.

Every Muslim has to fulfill his duty. The status of a person in a community lays some responsibilities on him. Every Muslim is held responsible based on his status and position. We can view the issue through the following hadith:

“When you see a mischief, change it with your hands if you can; but if not, try with your tongue; if it does not work either, disapprove it with your heart.” (Tirmidhi, Fitan, 11; Ibn Majah, Fitan, 20; Abu Dawud, Salah, 242)

That hadith may not be interpreted by every person depending on their own understanding. For example, if we see something wrong on the street and dare to change it with our hands and beat the wrongdoer, and if the man sues us, then a punishment will be applied on us. So, in what way should we understand the hadith?

It is the duty of the authorized people, that is, the state and the security forces to correct the mistakes by hand, the duty of the scholars to correct it with tongue and the duty of the others to disapprove it with the heart.

Besides, the place and time of tabligh and the state of the addressee are also important.

Accordingly, we can summarize what you need to do as follows:

To show the beauties of Islam with your lifestyle, to love people and to give people advice if it is not harmful.

Every Muslim has to fulfill his own duty. The position a person holds in the community lays some responsibilities on him; every Muslim becomes responsible based on his position. We can view the issue through a hadith:  

“When you see a bad deed, correct it with your hand; if it is not possible, correct it with your tongue; if it is not possible, disapprove it with your heart.” (Muslim, Iman 78; Abu Dawud, Salah, 232)

That hadith may not be interpreted by every person depending on their own understanding. For example, if we see something wrong on the street and dare to change it with our hands and beat the wrongdoer, and if the man sues us, then a punishment will be applied on us. So, in what way should we understand the hadith?

It is the duty of the authorized people, that is, the state and the security forces “to correct the mistakes by hand”, the duty of the scholars “to correct it with tongue” and the duty of the others “to disapprove it with the heart”.

Accordingly, it is the duty of a state to help a Muslim country that is in war. The state is to decide about it. However, if the state decides and if we are ordered to take part in the war, it will be our duty to obey that order. If the Islamic countries have a responsibility regarding the issue, the administrators will be held responsible.

Killing a Muslim is a bigger sin than the destruction of the world.

In the sight of Allah, the destruction of the world is lighter than the killing of a Muslim. (Tirmidhi, Diyat, 7; Nasai, Muharaba, 2)

If there is a war between a Muslim country and a non-Muslim country and the Muslim country sends missiles to the non-Muslim country, if Muslims also live in that country and Muslims are killed in this attack, this situation needs to be evaluated according to Islamic law.

If an attack is carried out against a country where Muslims live and if Muslims are harmed, the responsibility for this deed belongs to the attacker. However, in times of war, it is a fundamental principle of Islam that the areas where Muslims live should not be targeted and it is necessary to protect civilians.

In a legitimate war, it is necessary to attack the enemy when there is an obligation and to defend the country; unintentional harm to the Muslims present in the enemy country is permissible due to necessity; and if a Muslim dies, he is considered a spiritual martyr.

It is permissible. A Muslim state can make agreements with non-Muslims provided that it is not in exchange for anything illegitimate; thus, non-Muslims can be helped, and Muslims can benefit from their help. Our Prophet (pbuh) did so.

Yes, a Muslim state can seek help from a non-Muslim state within legitimate borders. However, the following points should be considered:

Something illegitimate must not be given. That is, something haram must not be promised or fundamental Islamic principles must not be violated to receive help.

Both sides benefit from it. Such agreements are based on mutual aid and interest, and do not involve hostility or harmful commitments unless absolutely necessary.

The Prophet Muhammad (pbuh) made such agreements with non-Muslim allies in certain war and defense situations.

For example, the Treaty of Hudaybiyyah and some alliances during the Madinah period were based on mutual benefit and security with non-Muslim tribes.

Furthermore, the Prophet Muhammad (pbuh) asked a polytheist for many suits of armor, shields, and weapons to use and return before a battle, and that polytheist lent them to him. (Abu Dawud, Buyu, 88)

It is not permissible to compromise on religion, ethics and Islamic cause because of receiving help from a non-Muslim person or a state. Help can be accepted as long as they are not involved.

Every Muslim has to act in accordance with what he knows. To do/practice something means tabligh. Therefore, a person who practices Islam conveys the message of Islam with his deeds, fulfilling the duty of tabligh.

It is also a duty to convey the message of Islam with the tongue. However, there are some rules that have to be taken into consideration while doing it.

Every Muslim has to fulfill his duty. The status of a person in a community lays some responsibilities on him. Every Muslim is held responsible based on his status and position. We can view the issue through the following hadith:

“When you see a mischief, change it with your hands if you can; but if not, try with your tongue; if it does not work either, disapprove it with your heart.” (Tirmidhi, Fitan, 11; Ibn Majah, Fitan, 20; Abu Dawud, Salah, 242)

That hadith may not be interpreted by every person depending on their own understanding. For example, if we see something wrong on the street and dare to change it with our hands and beat the wrongdoer, and if the man sues us, then a punishment will be applied on us. So, in what way should we understand the hadith?

It is the duty of the authorized people, that is, the state and the security forces to correct the mistakes by hand, the duty of the scholars to correct it with tongue and the duty of the others to disapprove it with the heart.

Besides, the place and time of tabligh and the state of the addressee are also important.

Accordingly, we can summarize what you need to do as follows:

To show the beauties of Islam with your lifestyle, to love people and to give people advice if it is not harmful.

"Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: "When (will come) the help of Allah?" Ah! Verily, the help of Allah is (always) near."(al-Baqara, 2/214)

This verse explains the method of divine education. Allah’s consent and Paradise are not cheap. It is necessary to pass the test of effort, patience and perseverance, and hence to attain certain characteristics. 

Allah imposed the law of working in the world; there is no place for laziness and slackening. The tools that do not work get rust and decay; a rolling stone gathers no moss. The world is not a place of comfort; it is a place of service (working). The place of reward is the hereafter. If it were a place of comfort, Allah would have made His prophets, who were His most distinguished slaves, live comfortably in this world. The verse encourages all of the believers, primarily the Companions in the Era of Bliss, to work.  

That verse also indicates jihad.

For more information, click on the following;

What does Jihad Mean? What are Types of Jihad?

Yes, fitnah is a word used in the sense of denial, separation, turmoil, civil war, wrongdoing, oppression, injustice, seduction, trial and torment.

War cannot be waged for all of these meanings.

If there is idolatry in a country and women dress immodestly, war is not declared against that country for those reasons. That country is invited to Islam. If they do not accept Islam, they are offered peace or submission; if they accept, no war is waged.

Those who fight against the religion and homeland of Muslims are fought back. In the country conquered by such a war, the Islamic state may destroy idols if it deems it necessary.