In
the part (1) of article, we have seen that there are three categories of cases
in which Muslims can wage ‘qattal’.
The
first type is such cases where Muslims are ruling nation
and want to enforce Islam over any other non-Islamic system/religion. This type
of ‘qattal’ can be adduced, among others, from the following verse:
“Fight those who do
not believe in Allah or in the Last Day and who do not consider unlawful
what Allah and His Messenger have made unlawful and who do not adopt the
religion of truth from those who were given the Scripture - [fight] until
they give the jizyah willingly while they are humbled” (taubah-29).
In this verse Allah is ordering the Muslim nation (plural word has been used for the addressee; it means the addressee are Muslim nation) to fight those
who don’t believe in Allah or those who even believe in Allah but do not
consider unlawful what has been made unlawful by Allah and our Nabi (saww). In
other words, Allah has ordered the Muslims to enforce Islamic systems over
systems of those who do not believe in Allah (obviously who do not believe in
Allah would not consider unlawful what has been made unlawful by Allah) and
who, though believe in Allah, do not believe unlawful what has been made
unlawful by our Nabi (saww). In other words, Allah has ordered the Muslims to
enforce Islamic systems over non-Islamic systems’.
There are some other implications as well contained in
Allah’s order given in that verse. The first implication is that enforcement of
Islamic system does not mean elimination of non-Islamic faith/religion; enforcement of
Islam only means prohibition of that which has been made unlawful by Islam/Islamic systems (politico-economic-social); it
does not mean enforcement over non-Muslims of what has been made lawful by
Islam- a situation which would lead to elimination of non-Islamic faith/religion. Islam
does not intend to eliminate non-Islamic religions/faith by force; actually Islam has
provided for settlement of non-Muslims’ issues according to their own
religions. Islam enforces over non-Muslims (subjects) only such injunctions
which are relating to something unlawful in Islam/ Islamic systems (politico-economic-social); all the rest of
non-Islamic religion is allowed to be practiced by non-Muslim people (subjects)
in an Islamic state.
The second implication is that Muslims have to be ruling
nation first in order to comply with this order of Allah; obviously if they are
not ruling/independent nation, they can’t be able to comply with this order.
The third implication is that the ruling Muslim nation has
to establish first over them-selves Islamic system; obviously if a ruling
Muslim nation does not establish Islamic systems over themselves, they can’t
enforce Islamic system over non-Muslims.
The second type of cases where Muslims can wage ‘qattal’ are
relating to non-ruling Muslim nations and can be adduced, among others, from
the following verses:
“Permission [to fight]
has been given to those who are being fought, because they were wronged. And
indeed, Allah is competent to give them victory” (al-hajj-39).
In this verse, the those Muslims are being permitted to wage ‘qattal’,
which have been attacked and wronged by the non-Muslims. This direction of
Allah also has some implications in it.
The first implication is that this direction is in the form
of ‘permission’; the ‘uzen’ means ‘permission’; it does not mean ‘order’. The
word ‘permission’ implies that the Muslims are not under obligation to wage
‘qattal’, if they do not have capability; however they are permitted to wage
‘qattal’, if they have capability.
The second
implication is that this verse is relating to non-ruling Muslim nation. If some
people are attacked and wronged by the attackers, it means the attacked people
have been suppressed. This verse states
that ‘Allah is competent to give them victory’; it means victory has not yet be
given to them. It means there is continuity of this state of suppression. In
other words, this verse states about non- ruling Muslim nation. Moreover, if
Muslims mentioned in this verse have been ruling Muslim nation, there would be
no point in permitting the Muslims to wage ‘qattal’, because ruling Muslims are
those which have been ‘ordered’ to wage ‘qattal’ even if they are not attacked
by the non-Muslims.
The third implication is that this verse states about
‘permission’ of ‘qattal’ for the sake of self-defense. It applies only if the
non-ruling Muslims have been attacked
and oppressed. In that situation, a non-ruling Muslim nation can wage ‘qattal’,
if they have capability.
Other verses relating to non- ruling Muslim nations’
‘qattal’ are as follows:
“ {they are} those who
have been evicted from their homes without right - only because they say,
"Our Lord is Allah." And were it not that Allah checks the people,
some by means of others, there would have been demolished monasteries,
churches, synagogues, and mosques in which the name of Allah is much mentioned.
And Allah will surely support those who support Him. Indeed, Allah is Powerful
and Exalted in Might” (al-hajj-40).
“{they are} those who,
if We give them authority in the land, establish prayer and give zakah and
enjoin what is right and forbid what is wrong. And to Allah belongs the outcome
of [all] matters” (al-hajj-41).
These both verses too are relating to non-ruling Muslim
nations which have been permitted to wage ‘qattal’, if they have capability to
wage ‘qattal’. The condition of waging ‘qattal’ in verse al-hajj-40 is that Muslims are ‘subjected to injustice and
suppression’ and in verse al-hajj-41 is that ‘Muslims being non-ruling nation
want to establish Islamic system over themselves'.
It may be appreciated that these three verses i.e. 39-41 are
continuous verses of al-hajj. The word ‘uzen’ which is the first word of verse
39 is applicable grammatically to all three verses; it means in all three
verses non-ruling Muslim nations have been permitted only, and not ordered for
waging ‘qattal’. It may also be appreciated that through these three verses (i.e.
al-hajj 39-41) non-ruling Muslim nations are not all the time permitted to wage
‘qattal’, even if they have the capability to wage ‘qattal’; non-ruling Muslim
nations are permitted to wage ‘qattal’ against the nations they are living with , ONLY if one or more of those three conditions
(i.e. self-defense; if Muslims are subjected to injustice and suppression; and
if Muslims being non-ruling nation want to establish Islamic system over them-selves)
exists (continued).
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