Contents

Partners, not Custodians

Islam and the fulfilment of human Security(*)

Dr. Hamid bin Ahmad Al–Rifaie(**)

Praise be to Allah, the Cherisher and Sustainer of the worlds, who has created man in the best of moulds, honoured him, made him ruler on the earth, and entrusted him with its maintenance and development as well as with establishing life and justice thereon. Praise be to Allah, who has honoured our Ummah and made it justly balanced to be a witness over the nations. Blessings and peace of Allah be upon the Messenger sent as a mercy to the worlds, our Imam and delight of our eyes, the guide and bearer of glad tidings, our Prophet Muhammad bin Abdullah, the forerunner of the just universality on earth and the pioneer of the rational globalization among peoples. Blessings and peace of Allah be upon his virtuous family and his honoured companions.

I am sure that no one would contest that today’s world suffers a serious crisis in its security and stability.

I am sure that no one would deny that the confusion of concepts, the disorder of rationality and the deterioration of values and morals constitute a major source of the terror that besets humanity.

On the opposite, it seems to me that the wise men of the world agree that injustice is the deep root of all evils and threats the world is facing, and of the corruption that affects most of its social, cultural and environmental aspects.

“Mischief has appeared on land and sea because of (the meed) that the hands of men have earned, that ((Allah)) may give them a taste of some of their deeds: in order that they may turn back (from Evil)”, (Ar-Rum (the Romans) 30:41).

Humanity is really in distress now! Why? The answer comes from the Lord and Cherisher of mankind, when He says:

“But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment" (Ta-Ha 20:124).

What is meant by turning away from the Message of God?

Generally speaking, and for all nations, it is a deviation from the path of wisdom, righteousness and insight in all matters of life. It is also the disregard of the precepts of the prophets, messengers and reformers. The Holy Quran reminds the Christians and the Jews of the need to lead their lives on the basis of the Torah and the Gospel:

“If only they had stood fast by the Law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course: but many of them follow a course that is evil” Al-Ma'idah (the Table Spread 5:66)

"O People of the Book! Ye have no ground to stand upon unless ye stand fast by the Law, the Gospel, and all the revelation that has come to you from your Lord” (Al-Ma'idah (the Table Spread) 5:68).

Muslims believe that turning away from the Holy Quran and relinquishing its everlasting divine guidance is the source of every act meant to give up the Lord’s Message and deviate from rationality and wisdom in life:

“We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption)" (Al-Hijr (the Rocky Tract) 15:9).

Undoubtedly, turning away from the Message of God is a refusal of the Holy Quran and its guidance and a disruption of the mission and purposes of Islam. In my opinion, this has two dimensions:

1. a sentimental moral dimension;

2. an earthly material civilizational dimension.

More specifically, turning away from the Message of Allah may affect worship in its two sides:

1. the spiritual worship;

2. the development-oriented worship.

Generally, avoiding the Message of Allah is by definition turning away from the paths of reason and success in developing and building the earth. Deviation from the path of Allah and from His guidance of man to lead a good life wherein his dignity is preserved has become a feature of the current international situation. There are numerous other features that characterize the world scene today:

This retrogression is due to the unusual factors that have disoriented the compass of human civilization. As a result, the latter has deviated from its right path to the destruction we see today. It requires joint global efforts to redress the compass of humanity in accordance with the divine guidance which took shape through the missions of prophets and messengers, the last one of which is that of Prophet Muhammad, blessings and peace of Allah be upon him, whereby man has resumed his journey from darkness to enlightenment. In this connection, I think that humanity today is in dire need for such a conscientious courage as that of Allah’s Prophet Yunes, blessings and peace of Allah be upon him, that would take us, as it took him, from darkness to enlightenment, thanks to God the Exalted:

“Glory to thee: I was indeed wrong” (Al-Anbiyaa (the Prophets) 21:87).

- It is also noticeable that the world today is stagnant. In fact, liberal capitalism, the strong influential factor in international decision-making, is in a state of turmoil and retrogression as it has been preoccupied with the present and turned away from the future. Muslims and the others are at best engaged in self-protection and do not care about the future. No attention is devoted to the future and no preparation for its requirements and developments is taking place. Accordingly, human societies and generations are in front of an unknown future open to all surprises and predictions, either frightening or gladdening.

- On the other hand, the world is facing cultural and ideological dumping. Satellite channels and the internet have flooded the globe with views and ideas as well as with an exhaustible flow of questions that look for answers to complex enigmas that haunt individuals and communities in their social and sensational lives and in the dangers threatening their destinies, interests, security, stability and their very existence and dignity.

In parallel to that, there are innumerable solutions and studies aimed at contributing to finding answers to those questions. Honestly and objectively speaking, there are positive and constructive theses and brilliant ideas and views to solve the current worrying world situation. However, they are scattered in a flow of frightening scummy data. Or let’s say that there are luminous cultural rays dispersed in a deep darkness of mean cultural absurdity. These need someone to extract from them a clearly-defined intellectual vision or weave from their scattered threads a meaningful image that helps to establish a decent human living.

- What are the values and cultural features shared between us and the other? - Are we partners competing with the other? Or quarrelling companions?

- Is it true that the other has only three choices in his relation to Islam: Islam, poll tax, or war.

- What is meant by al-walaa (loyalty to the religion of Islam) and al-baraa (repudiation of non-Muslims) in the life of the Muslim? Does repudiating the other affect both life and religion? Or what? Who has the right to decide the repudiation of the other? Is it the individual Muslim? Or is it the Ummah represented by its leaders and rulers? Does the decision to repudiate the other entail enmity and war? Or is it only a sentimental rupture? Or what? Does jihad mean only fight? Or is fight an exceptional means of jihad? Who has the right to decide the fight against the other and declare the state of war? Is it the individual Muslim or a group of Muslims? Or is it the decision of the whole Ummah through its leaders?

These are some questions, and several others that circulate among people and are the subject of controversy between men of intellect and science. I listed them so that we reflect thereby on the Ummah’s state of confusion in concepts and visions in dealing with the religious text, resulting hence in diverse and contradictory fatwas. This constitutes a major source of rifts between Muslims at all levels, and a reason for the bloody confrontation in which some engage against the Ummah as well as against the other.

Undoubtedly, these questions and many others need jurisprudential, intellectual and political councils to be treated earnestly and objectively. The goal of stating the above questions in this context is to shed light on some characteristics of the internal security situation of our Ummah that is a part of the world security situation. I will not try to find answers to them, as it is a task too great to be done by one person or by a group of people. As I said earlier, the issue needs specialized scientific and jurisprudential academies to treat it exhaustively and take the enforceable decision thereon. Research will be confined within the purport of the title, but we will put forth some basic views and concepts that touch some of these questions in a way that clarifies our view of the subject we are discussing:

“Islam and the fulfilment of human security requirements”

To be objective we have to define first the requirements of human security. To do so, it is necessary to determine the sources of threats to human security and delineate the features of the deterioration of this security.

I pointed out in the beginning of this paper to the fact that the world today suffers an acute crisis in its security and stability. I talked about some characteristics of the general situation of humanity now, and concluded that the international community is in dire straits; i.e. in distress. Distress is large in its significance; it includes everything that harms man in his faith and present life. Of its worldly manifestations there is man’s need for religious security, individual security, intellectual security, cultural security, ethical security, family security, social security, health security, food security, economic security, environmental security, and human security.

Careful consideration of these security needs of the human society today shows that they fall under the lofty objectives of Islam’s mission and divine eternal Sharia, namely: the preservation of faith, the preservation of the mind, the preservation of the self, the preservation of honour and the preservation of property.

The Messenger of guidance, the bearer of the Divine Message to all human beings and the delight of our eyes, our chosen Prophet Muhammad bin Abdullah, the peace and blessings of Allah be upon him, sums this up in his saying (hadith):

“Whoever feels safe among his folks, sound in his body and has his food, life has come to him in its entirety” (Reported by Al-Bukhari).

Security should be understood in the context of this great honouring of man and based thereon. Security and safety in Islam are highly important and constitute a major goal of its everlasting divine message. Actually, all values and principles rest on security so as to ensure it to man to help him discharge his noble mission on earth. The Holy Quran has addressed the Qurayshies reminding them of the blessing of security which He has bestowed on them through the message of Islam. The Almighty says:

“Let them adore the Lord of this House, who provides them with food against hunger, and with security against fear (of danger)”(Quraysh 106:3-4).

One may wonder: what is the relationship between what was said above about security and non-Muslims? The values and principles that have been mentioned so far in this paper are mere security-related directions and responsibilities that concern Muslims and their societies, and are unrelated to the other except in the general sense. The paper asserts that: “Islam can ensure human security”. But what about the other’s security?

This is without doubt a legitimate question. The paper has not gone yet into the elucidation of the pivotal topic. What has been said up to now is a prelude to the main subject and lies within the framework of consolidating the culture of security in the Islamic approach in general and the security-oriented upbringing of the Muslim individual and community. Such framework is the basis of clarifying the relationship between the Muslim and human security as well as the responsibilities of the Ummah towards the other in terms of peace and security. In this respect and with a view to setting out on the main subject, I would like to quote Allah’s Messenger, the blessings and peace of Allah be upon him, on the day of Arafa in his famous speech known as the farewell address, when he cited the saying of Allah the Exalted:

Allah’s Messenger (bpuh) has made of this text (of them four are sacred) the core of his everlasting universal charter which he built on seven pillars, namely:

1. O people, your Lord is One,

2. O people, your father is one,

3. O people, your lives and your property are inviolable to each other of you,

4. O people, learn that every Muslim is a brother to every Muslim and that the Muslims constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim unless it was given freely and willingly. Do not therefore do injustice to yourselves,

5. O people, Allah has decreed that you worship none but Him,

6. O people, with Allah the months are twelve in number. Four of them are sacred,

7. O people, verily you have certain rights over your women and your women have certain rights over you. Give each one his rights (The Biography of Ibn Hisham).

These seven pillars of this great Islamic universal charter constituted a major sentimental, religious and cultural step forward in the vocabulary of the human cultural discourse of that era. In fact, humanity had never known before any discourse that directs people toward the fields of joint understanding, joint destiny, joint responsibilities, joint security, or the shared responsibilities between man and woman in all areas of life and their mutual rights. The discourse of the religions that preceded Islam targeted only the tribes and people to whom the prophets were sent, unlike the last glorious Messenger of Allah (bpuh), who brought the last Message.

From care for the individual security to that of human and environmental security:

“…if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people…” (Al-Ma'idah (the Table Spread) 5:32).

“Do no mischief on the earth, after it hath been set in order” (Al-A'raf (the Heights) 7:56).

To put this great universal charter into effect, Islam has laid down seven pillars to sustain the approach of joint human action:

To determine the mechanisms of the approach of the joint human action on the basis of the afore-mentioned pillars, Islam has established the foundations of a charter of the interests of humanity:

1. People are partners in the inheritance of power on earth

“I will create a vicegerent on earth.” (Al-Baqara (the Cow) 2:30.

2. Developing the land and establishing justice as major objectives for the inheritance of power on earth

“He Who hath produced you from the earth and settled you therein” (Hud (the Prophet Hud) 11:61).

“Allah doth command you to render back your Trusts to those to whom they are due; And when ye judge between man and man, that ye judge with justice: Verily how excellent is the teaching which He giveth you! For Allah is He Who heareth and seeth all things.” (An-Nissae (Women) 4:58)

3. People are partners in the wealth of the universe on the basis of the respect for individual property right and shared exploitation

“And He has subjected to you, as from Him, all that is in the heavens and on earth”(Al-Jathiya (the Kneeling) 45:13).

4. Man’s life and dignity are inviolable

“If any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people” (Al-Ma'idah (the Table Spread) 5:3).

“We have honoured the sons of Adam” (Al-Isra (The Journey by Night) 17:70).

5. Man and woman are partners complementing each other in their responsibilities in developing land and establishing justice

“The Believers, men and women, are protectors one of another: they enjoin what is just, and forbid what is evil…” (At-Tauba (the Repentance) 9:71).

6. Earth and the environment are the dwelling of humanity and should be protected against degeneration

“Do no mischief on earth, after it hath been set in order” (Al-A'raf (the Heights) 7:56).

7. Rights and obligations complement each other for the sake of regulating the relation between the production-related responsibilities and the consumption-related responsibilities

“And say: "Work (righteousness): Soon will Allah observe your work, and His Messenger, and the Believers” (At-Tauba (the Repentance) 9:105).

“Eat and drink: But waste not by excess, for Allah loveth not the wasters” (Al-A'raf (the Heights) 7:3).

Partners or custodians?

Partners

Some Muslims mistakenly think that one of the duties of the Muslim is to make all people embrace Islam so that Islam becomes the religion of the whole humanity! They do not perceive the difference between the duty of publicizing Islam and conveying its divine guidance to all people while leaving them the freedom to decide on their own their path, and forcing people to enter into Islam. Some go even further, arguing that it is incumbent upon Muslims to establish the world state of Islam on earth so that all people -regardless of their religion and race- belong to the one Islamic leadership and become citizens of a single state on earth, which is the state of Islam?!

Therefore, we do not approve the claim put forward by some Muslims, wrongly and by misunderstanding Islam and its tolerant message, that the world should be subject to the rule of the single state of Islam and that all people be citizens of this state and adhere to the power of Allah under a Muslim leadership.

With such an understanding that compels them to discharge this religious duty, these Muslims have invented a legitimate offensive Jihad named jihad at-talab or jihad of the sword. This jihad gives people three options:

1. to embrace Islam,

2. to be under the authority of the Muslim state and pay the jizya (poll tax),

3. or to fight.

To justify this understanding and conviction, they say that the verses of the sword abrogate all the other verses related to the different types of jihad. For them, the Quran treats jihad only in some verses which they call the “verses of the sword”, such as:

“Fight them, and Allah will punish them by your hands, cover them with shame, help you (to victory) over them, heal the breasts of Believers” (At-Tauba (the Repentance) 9:14).

“Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued” (At-Tauba (the Repentance) 9:29).

“O ye who believe! fight the unbelievers who gird you about, and let them find firmness in you: and know that Allah is with those who fear Him” (At-Tauba (the Repentance) 9:123).

“And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah. but if they cease, Let there be no hostility except to those who practise oppression” (Al-Baqara (the Cow) 2:193).

What is the origin of the denomination “legitimate offensive jihad”?

What is its religious justification?

Was it advocated by Allah’s Apostle, blessings and peace be upon him?

Was it professed by one of the rightly guided caliphs?

Or mentioned by one of the righteous predecessors in the three first generations of Islam?

These Muslims do not have answers for these questions. They give themselves the right to invent, and see the others as heretics who will go to hell.

Of course, we are partners, not custodians of people imposing on them our beliefs, convictions and choices, or rather what Allah the Greatest, praise be to him, has bestowed on us.

“Even thus were ye yourselves before, till Allah conferred on you His favours” (An-Nissae (Women) 4:94).

We are custodians of ourselves to discharge our mission of founding our lives on Islam and to give a good example to others, as Allah has honoured us and wanted us to be when He addresses the nation of Islam:

“Ye are the best of peoples, evolved for mankind, enjoining what is right, forbidding what is wrong, and believing in Allah.” (Al-Imran (the Family of Imran) 3:110).

It is the best nation in its fairness; the best nation in its security and stability; the best nation in its morals; the best nation in its behaviour; the best nation in its social, political and economic performance; the best nation in the respect for man’s dignity; the best nation in its mercy and compassion among its members and with the others; the best nation in its civilizational process; the best nation in the protection of the environment; the best nation in aspiring to good deeds; and the best nation in warding off evil and creating benefits.

For this reason, Allah the Most High sent the Messenger of guidance our master Muhammad, Allah’s blessings and peace be upon him, as a bearer of good news and warner, and as guidance and mercy to perfect good character and to complement the messages of the preceding prophets, Allah’s blessings and peace be upon them all.

“We have not sent thee but as a universal (Messenger) to men, giving them glad tidings, and warning them (against sin)” (Saba' (Sheba) 34:28).

The just caliph Umar bin al-Khattab, may Allah bless him, gave an excellent example of equity and the establishment of justice the day he did justice to a Copt young man assaulted by a young Muslim who was the son of the governor of Egypt at that time, Amr ibn al-'As. On that occasion, Umar made the following declaration:

“How can you enslave people when they are born free by their mothers?” (Biography of Umar).

Later, the French revolution celebrated Umar for the grace of establishing justice. The French did draw upon Muslims’ approach in administering justice and borrowed from Umar his famous declaration (How can you enslave people when they are born free by their mothers). In this connection, the orator of the French revolution, Mr. Lafayette, when reading article one of its first statement: “A man is born free, and therefore it is not permissible to enslave him”, paused for a while and addressed Umar bin Al-Khattab saying: “O great Arabian king! It is you who have realized justice as it is” (Reported by late Dr. Mohammed Maarouf Dawalibi).

Indeed, we are partners and not custodians of the other. We do not accept that the other appoints himself as guardian of us, nor do we accept the principle of guardianship among people on earth. Absolute guardianship is to Allah alone, the Master of the Kingdom and the God of all people and creatures, and Whom alone all worship:

“"O People of the Book! Come to common terms as between us and you: That we worship none but Allah; that we associate no partners with him; that we erect not, from among ourselves, Lords and patrons other than Allah." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to Allah's Will) ".” (Al-Imran (the Family of Imran) 3:64).

We are partners in sincere obedience to Allah the Exalted, in achieving Allah’s objectives on earth, and in ruling the earth with which Allah has entrusted us in order to:

1. Develop and populate the earth: “I will create a vicegerent on earth”

2. Establish justice: “Allah commands justice, the doing of good”

3. Preserve man’s dignity: “We have honoured the sons of Adam”

4. Protect the environment: “Do no mischief on earth, after it hath been set in order”

To that we strive with each other:

“Then strive together (as in a race) towards all that is good”

Earthly life, alongside its beauties and provisions, is offered by Allah the Exalted to all, without exception:

“Those who desire the life of the present and its glitter,- to them we shall pay (the price of) their deeds therein,- without diminution.” (Hud (the Prophet Hud) 11:15).

Within the framework of this lofty divine mission, our role, we the Muslims, consists in materializing the example of “the best of peoples” in the fields of developing the earth on rational grounds and striving for virtues and good deeds, as well as in the fields of production and consumption.

Muslims should realize that carrying out the mission of ruling the earth successfully is an essential element of our sincere worship to Allah the Most High. It is in fact the practical side of their adoration of their God, as our guide and master, the bearer of glad tidings our Messenger Muhammad (bpuh) emphasized:

“Belief is what is firmly established in the heart and confirmed by action” (Hadith of the Prophet)

And the Quran affirmed:

“And say: "Work (righteousness): Soon will Allah observe your work, and His Messenger, and the Believers"”

“He Who hath produced you from the earth and settled you therein”

“So traverse ye through its tracts and enjoy of the Sustenance which He furnishes: but unto Him is the Resurrection”

The use of rhetoric or of the sword in striving for the way of Allah?

I also think that one of the sources of security disorder in the Islamic world and of the disturbed relations among Muslims is the confused view that some Muslims have of the lofty duty of jihad. Therefore, I deem it necessary to tackle, with the help of Allah the Exalted, this issue in proportion with the topic of this paper.

It is well known among scholars and jurisprudents that the first Quranic verse to be revealed about jihad is:

“Therefore listen not to the Unbelievers, but strive against them with the utmost strenuousness, with the (Quran).” (Al-Furqan (the Criterion) 25:52).

It is a verse from the Chapter “al-Furqan”, which was revealed in Mecca. The term “jihad” has an encyclopaedic significance and includes every effort that can be done. What is eye-catching in this verse is the expression “but strive against them”, which implies confrontation and strong perseverance to counter the allegations levelled against the Holy Quran by the sceptics and the deniers of the message of Allah’s Apostle Muhammad, blessings and peace be upon him. The verse expresses this as “the utmost strenuousness”. Accordingly, arguing and dialoguing with the unbelievers and the sceptics, responding to the accusations of the deniers and contemptuous of the Divine Message of guidance through evidence and demonstration, and presenting the values, principles and objectives of Islam rationally and eloquently is the utmost striving for the cause of Allah, or the greatest jihad. In fact, when the Messenger of Guidance (bpuh) was on his way back from a battle, he addressed his Companions, may Allah bless him, saying:

“You have returned from a smaller jihad (battle), and now it is incumbent upon you to perform your greater jihad.” When they asked what could be a greater jihad, the Prophet, said: “The battle with one’s ego-personality.” (Reported by al-Baihaqi on poor authority).

In the Musnad, Imam Ahmad reports on the authority of Fedala bin Ubaid that the Messenger of Allah, blessings and peace be upon him, said: “the mujahid (one who carries out jihad) is he who strives against himself for the sake of obeying Allah”.

This clearly shows that the original meaning of jihad in Islam is the striving against one’s desires and against the temptations of the devil and mankind by fighting their falsehoods, allegations and stubbornness with the evidence and proofs contained in the miraculous Holy Quran that distinguishes between right and falsehood and invalidates the latter:

“Blessed is He who sent down the criterion to His servant, that it may be an admonition to all creatures.” (Al-Furqan (the Criterion) 25:1)

“Nay, We hurl the Truth against falsehood, and it knocks out its brain, and behold, falsehood doth perish! Ah! woe be to you for the (false) things ye ascribe (to Us).” (Al-Anbiyaa (the Prophets) 21:18).

Jihad consists also in publicizing Islam and its universal message to all people using all means and capacities available with wisdom and gentle preaching taking account of people’s social and cultural conditions:

“Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious”

“Address people by the names they know” (Prophetic hadith reported by Al-Bukhari).

Before the verse of jihad was revealed in Mecca, Muslims had not been authorized to fight. On the day of the second allegiance to the Prophet in al-Aqaba, Al-'Abbas bin Nadlah told the Messenger of Allah: "By Allâh, Who has sent you in Truth, we are powerful enough to put the people of Mina (the Quraishis) to our swords tomorrow, if you desire." The Prophet, Allah’s blessings and peace be upon him replied: "We have not been commanded yet to follow that course. Now, back to your camps" (The Biography of Ibn Hisham).

Muslims during the Meccan era were practising the duty of jihad with evidence, rhetoric, wisdom, good preaching, patience and perseverance: “O Allah, unless you have wrath on me, I do not care”.

When the Prophet (bpuh) was on his way back from At-Taif, after having being aggressed by its people, the angel Gabriel came to him and told him: “Your Lord greets you and says to you that He has ordered the angel of the mountains to bear down on them al-Akhshabayn (two mountains surrounding at-Taif) if you like”. The Prophet (bpuh) replied: "No my Lord, for I hope that there shall be among their offspring those who will worship You alone, and will worship none besides You."

The message of Islam has come to glorify the dignity of man:

“We have honoured the sons of Adam”

“Isn’t it a human soul?”

Furthermore, Islam has come to protect the earth as it is the abode of all people and the reservoir of their subsistence:

“Do no mischief on earth, after it hath been set in order”

“And O my people! give just measure and weight, nor withhold from the people the things that are their due: commit not evil in the land with intent to do mischief” (Hud (the Prophet Hud) 11:85).

This is confirmed by Islam’s ethics and code of conduct in the field of war and fighting, which order soldiers:

- Not to kill an old man, a woman, a child and a worshipper in his cell; - Not to cut a fruitful tree except in case of need;

- Not to dry up a spring;

- Not to finish off a wounded warrior;

- Not to mangle a dead body;

- Not to chase an escapee from the battlefield, which confirms that fighting in Islam is not an end in itself but a repulsion of an aggression or injustice;

- To bury the corpses of their enemy, because the human soul is glorified in Islam (isn’t it a human soul?);

- To treat war prisoners kindly;

- And to respect the messengers of their enemies and avoid imprisoning or offending them.

In Islam, this military preparedness is directed exclusively against the aggressors; i.e. the enemies of God and of His creatures, Muslims and non-Muslims alike, because the enemies of God are not the enemies of Muslims alone, but the enemies of all humanity. This clearly shows that the verse, which dates back to more than fourteen centuries ago, speaks of a world phenomenon, that is aggression against God and His Creatures. In fact, humanity has suffered throughout its history from such aggression, and today’s world is witnessing a general aggressive situation named -terrorism- that has spared more or less no country, no culture and no religion. Terrorism is actually a global phenomenon that has no nationality, no religion and no home country. It is a rebellion against the will of God and an attack against God and His creatures: “to strike terror into (the hearts of) the enemies, of Allah and your enemies, and others besides”.

This terrorism, with all its forms and types, which the world is suffering today, is committed by “the enemies of Allah”. It is therefore a terrorism against the whole world and the creatures, as it targets their God and Creator. On this basis, I can define terrorism as:

“Every aggressive intellectual, religious, social, political, economic, military or security act or every other aggressive act by an individual, a community, a state or an international community that is inconsistent with the rulings and will of God, violates the principles of justice, offends man’s life and dignity, corrupts the earth, spoils the environment and harms people’s interests, security and fundamentals”.

In short, “terrorism is every offence against the right of God and the rights of His creatures”.

Hence, the verse is not inviting Muslims to terrorize the non-Muslims, but it is a call to repel every aggression against Allah, the God of all people. The Verse starts with the expression “to strike terror into (the hearts of) the enemies” to confirm that the objective of getting ready is not to defend only national or religious interests, but to defend first of all a lofty and sublime principle: the rights, values and ideals of God, which is in itself a defence of the rights of His servants and His creatures, and of the earth altogether, their big homeland.

Surely, we support the fact of getting ready to withstand the aggressors, to protect the glory of Islam and Muslims, to safeguard the dignity and existence of mankind, to preserve the sovereignty and sanctity of Muslims’ lands, interests, peace and stability, and to protect the earth, the environment and peoples’ common interests and security. We are with the preparation of troops and the development of skills and industries that qualify us to discharge our responsibilities in times of war and peace according to our values and the standards of our religion Islam, away from the unwise and furious reactions. Yes, we are a nation that gets angry when the sanctity of its religion is violated, and when its honour, sovereignty, security and interests are offended or undermined. However, its fury is regulated by the values, principles and norms established by its divine religion:

“And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves. The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah. For ((Allah)) loveth not those who do wrong. But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame. The blame is only against those who oppress men and wrong-doing and insolently transgress beyond bounds through the land, defying right and justice: for such there will be a penalty grievous. But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs” (Ash-Shura (the Consultation) 42:39-43).

This is what we would like to show to our generations and to people around us, so that we understand ourselves correctly and people understand us correctly. Then, they will treat us in a manner proper to our religious and cultural identity, to our sovereignty and to the independence of our civilizational process, within the framework of complementarity and cooperation in ensuring man’s dignity, preserving his life, protecting the environment and achieving fair and peaceful coexistence among the different communities throughout the world.

The objective of clarifying the issue of jihad and its meanings and goals is to make a modest contribution towards putting an end to the state of confusion through which the Ummah is going regarding the jurisprudence related to jihad. Indeed, the number of the jurisprudents of jihad has increased; the ways of dying for the cause of Allah have multiplied; and the preachers of fighting quarrel about jihad, discredit each other, fight with each other, and sometimes some of them –regrettably- ally with the enemy to crush the opponents of the present who were until recently their fellow preachers of jihad and leaders of Muslim expeditions. All this takes place in the name of Islam and these jurisprudents make use of the slogan of death for the sake of Allah and deploy verses from the Holy Quran and sayings of the Prophet to prove the legitimacy and soundness of their claims and the eternal damnation of those who disagree with them. I do not attempt here to cast doubt on the faithfulness of any Muslim; I am not a judge nor do I know things unseen, and I have not split people’s hearts open to see their intentions. I assert unhesitatingly that this misunderstanding of jihad-related jurisprudence and these foolishnesses and crimes committed in the name of fighting for the cause of Allah are falsehoods against Allah and a profanation of the sanctity of jihad and its lofty objectives. It is a deviant path whereby Muslims and others are illegitimately killed, properties ruined, people terrorized and their personal interests and public affairs disrupted. This misunderstanding is a deviation from the right path, a serious corruption and propagating evil; it has no place in the religion of Allah and is incompatible with the objectives of Islam’s universal tolerant message.

Regional peace and world peace

If this minority, who have such a misunderstanding of Islam and whose ration is paralysed by desire, and their followers, mainly youngsters and those tempted to see their evildoings as good deeds, had become aware of the truth of Islam and of the magnificence of its Message and adhered to the approach of the majority of Muslim eminent scholars and jurisprudents, they would not have adopted this absurd and deviant thinking, dissented from the consensus of the whole Muslim nation, and exposed themselves to the hatred and contempt of people and to the wrath of God in the afterlife:

“It is true thou wilt not be able to guide every one, whom thou lovest; but Allah guides those whom He will and He knows best those who receive guidance” (Al-Qasas (the Narration) 28:56).

This group have badly damaged the image of Islam, its values and principles, as well as the majesty of its tolerant and just Message, through their wrong approach, misunderstanding, foolishnesses and crimes.

The greatness of Islam consists partly in the fact that it has come to fulfil three major objectives:

1. To establish life: “when He calls you to that which will give you life”;

2. To be a mercy for mankind: “We sent thee not, but as a Mercy for all creatures”;

3. To universalize morality among mankind: “I was sent to perfect good character”

4. To consolidate peace in the world: “He will change (their state), after the fear in which they (lived), to one of security and peace”.

The issue of individual, collective, regional and international security is one of the major aspirations of man. Islam has indeed considered them complementary and correlated spheres, starting from the individual security up to the sphere of global security.

The security of the individual in Islam is the solid groundwork of the security of the community, the region and the world. Man’s spiritual peace, on the other hand, constitutes the basis of individual security. Islam has made the sincere belief in Allah the One and Only God the foundation of the emancipation of man’s soul from any servitude other than to Allah, as well as from temptations and anxieties of earthly life, and the source of the individual’s spiritual serenity:

“Verily, in the remembrance of God [men's] hearts do find their rest” (Ar-Ra'd (the Thunder) 13:28).

Family in Islam represents the spring of individual security and the first and main foundation in the establishment and maintenance of collective national security and regional international security alike. In the same connection, Confucius said:

“If the foundation is not solid, the house built on top will not be stable nor long lasting.”

Within the family, the relational self of the individual is built and his psychological identity is defined. Under the care of the parents, he develops the feelings of love and compassion, and learns to be responsible for himself and for the others:

“Everyone of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband's house and is responsible for it; a man is a guardian of his father's property and is responsible for it, and a servant is a guardian of his master's property and is responsible for it, so all of you are guardians and responsible for your wards and things under your care” (Reported by Al-Bukhari and Muslim).

Unquestionably, the great attention devoted to the security of the individual is a prelude to collective security and then to world security. In fact, regional security and international security are interrelated and complement each other, as present-day reality confirms it. Hence came the early interest that Islam has taken in the issue of the individual’s responsibilities and its endeavour to keep balance between man’s rights and obligations. Such complementarity and balance gives shape to the positive and responsible relation between the behaviour of production and the behaviour of consumption in the life of individuals, communities and nations. Imbalance between the behaviours of production and consumption is one of the main causes of security disorder in the world.

On the basis of this comprehensive perception of world security and Islam’s approach in deep-rooting the culture of global justice, peace and security, I can confidently say that the message of Islam has centred the educational and cultural upbringing of the Muslim individual on the basis of an all-inclusive responsibility towards life as well as on the principle of joint responsibility with the other with a view to carrying out the tasks that Allah has entrusted humanity with, namely:

1. To develop the earth and exploit its wealth;

2. To establish life while respecting the dignity of man;

3. To guarantee justice for all;

4. To protect the environment and avoid spoiling the earth.

All these tasks are equal in importance at the national level and the international level. Patriotism in Islam, from my point of view, transcends the traditional meaning of the term, which is confined to the national and regional levels, to a more comprehensive and loftier meaning, which is that of world patriotism. Therefore, I see that there are two kinds of patriotism from the perspective of the eternal universal message of Islam:

1. Territorial patriotism;

2. World patriotism.

There is no doubt that both of these have their own specificities, and entail rights and obligations for the individual, but there are joint responsibilities among all people to preserve man’s interests, security, stability and establish a serene atmosphere favourable to rational development, progress and prosperity in all human communities.

To elaborate a world charter to this end and consolidate the culture of joint responsibilities towards the global patriotism, Islam has laid down seven foundations:

1. Mutual acquaintance;

2. Counterbalance;

3. Cooperation;

4. Mutual command;

5. Mutual mercy and compassion;

6. Competition;

7. Mutual advice.

The solid basis of these foundations is the belief that:

1. The Lord of all people is One, to confirm the singleness of the source of faith;

2. The father of all people is one, by way of confirming human fraternity and the unity of the human family;

3. The lives and property of all people are inviolable to each other of them, to assert the sanctity of human life and property;

4. Interest in loans is forbidden between people, to underline economic security and forbid the exploitation of the needy;

5. Four months of the year are sacred, in which fighting and hunting are prohibited, to insist on the culture of peace and security in the upbringing of generations;

6. Man and woman are equal in rights and responsibilities, to confirm that they are partners in the responsibilities of life and their roles complement each others;

7. Injustice among people is forbidden, to insist that justice is the surest guarantee of people’s security.

Praise be to Allah the Cherisher of the Worlds.

(*) Edited.

(**) Assistant Secretary-General of Muslim World Congress, President of International Islamic Forum for Dialogue (IIFD), Member of Presidency of International Islamic Council for Call and Relief.

Publications of the Islamic Educational, Scientific and Cultural Organization

-ISESCO- 1428H/2007 A.D