Was the Call of Islam Spread by the Sword?

Was the Call of Islam Spread by the Sword?

The enemies of Islam have, throughout history, accused Islam with this allegation. Indeed Islam has never forced people to believe in it, nor placed swords on their necks to push them to bear witness to what it has born witness to, or submit to its doctrine, in any way. This assertion is very much mistaken for a variety of reasons:

1) It is wrong because history tells us that the Prophet Muhammad (PBUH.) lived in Makkah thirteen years calling people to the religion of Islam under much persecution by its occupants at the time. He faced hostility and torture even from his own family and the nearest people to him, nevertheless he persevered and endured

the pain of isolation and marginalisation. He used to walk past his companions being tortured saying no more than: "Patience O people for your destination is Paradise." Nevertheless, many of those early believers kept heir will and faith. The Ansar, the people of Madeenah, also accepted him as the messenger of Allah following a brief encounter with him during the Hajj season after which a convoy came to offer him their oath of allegiance finally leading to the covenant of Al-Aqabah- the covenant which ultimately lead to the great emigration of the Prophet. In all of this the Prophet did not meet his enemies with the sword, but he used to persevere and be

patient with good manners and modesty, saying: "O Lord! Forgive my people for they Know not." The permission to fight was not received from Allah by revelation until the second year after Hijrah, after the enemies of Islam had increased in number and had begun to provoke him and plot against him. Allah sent these verses in which one finds the most magnificent examples of the nobility of purpose, and of the reasons for war:

‘Permission to fight is given to those who (i.e. believers against disbelievers), who are

being fought because they (believers) have been wronged, and surely, Allah is Able to

give them (believers) victory - those who have been expelled from their homes

unjustly only because they said: "Our Lord is Allah" - For had it not been that Allah

checks one set of people by means of another, monasteries, churches, synagogues,

and mosques, wherein the Name of Allah is mentioned much would surely have been

pulled down. Verily, Allah will help those who help His Cause. Truly, Allah is

All-Strong, All-Mighty. Those (Muslim rulers) who, if We give them power in the land,

(they) order for the establishment of prayer, to pay charity, and they enjoin goodness

and forbid evil. And with Allah rests the end of (all) matters.’

(Surat-al-Hajj (22), ayahs 39-41)

History tells us that the companions of the messenger of Allah entered the lands with their good conduct and honest dealings before they conquered them with their swords, armaments and numbers. For, it is inconceivable that a small number of Arabs could subvert the throne of Kisra (Persia), flatten the kingdom of Rome and inherit the world after these huge civilizations, in the short while that they did. It is unimaginable that eight thousand soldiers could conquer a vast region the size of Egypt, and spread their religion, culture andbelief with force and imposition. It is through kind discourse and beautiful treatment that they were able to achieve what they had achieved. From this it can been seen why peoples used to crave for the return of the Muslims after they had left, so how can it be said that Islam was founded on the sword or spread by it.

2) It is also refuted by the verses in the Holy Qur’an that affirm freedom of conviction by saying in all clarity and

honesty:

‘There is no compulsion in religion. Verily, the right path has become distinct from the wrong path. Whoever

disbelieves in the tyranny and believes in Allah, then he has grasped the most trustworthy handhold that will

never break. And Allah is the All-Hearer, All-Knower.’

(Surat-al-Baqarah (2), ayah 256)

He Also says:

‘And say: "the truth is from your Lord.", then whosoever wills, let him believe, and

whosoever wills let him disbelieve.’

(Surat-al-Kahf (18), ayah 29)

Allah also says:

And if anyone of the disbelievers seeks your protection, so that they hear the Word of

Allah, then escort him to where he can be secure, that is because they are men who

know not.’

(Surat-at-Tauba(9), ayah 6)

These verses bind the believers such that if anyone among the disbelievers asks them for clarification they

must explain the message and simplify the objectives of Islam to him, then protect him till he reaches his place of security, and leave him to reach a decision through personal conviction and not through fear and compulsion.

3) It is false because the pillars of Islam and what was practised in accordance with them refutes it in the strongest possible terms. For the basis of belief in Islam is rationality, contemplation and deep conviction:

‘The Bedouins say: "We believe." Say: "You believe not but only say, ‘We have

surrendered (to Islam),’ for faith has not yet entered your hearts’

(Surah Al-Hujuraat (49), ayah 14)

And the cause of responsibility in Islam is that the message is heard in such a way that it deserves

consideration, hence refusing it would mean the denial of the well contemplated message of Allah. And that imitation is not a good grounds for Imaan (faith), let alone compulsion. Some contemporary scholars have saidin this regards:

‘Verily, everyone who imitates on matters of belief

His faith is not without hesitation.’

Also, in Islam, the words of the one under pressure or threat are rejected and he will not be accountable for hisactions. Thus, the religion which considers the sound mind and freedom of choice as the bedrock of belief and responsibility can not be said to have been established or expanded by the sword; even though it has permitted fighting for the purposes mentioned earlier. The sign of true belief is confidence in it:

‘Those who believe, and whose hearts rest in the remembrance of Allah. Verily, in the

remembrance of Allah do hearts not find rest? Those who believe and work

righteousness, all kinds of happiness is for them and a beautiful place of final return.’

 (Al-Ra’d (13), ayahs 28-29).

Mercy in War and the Preservation of the Highest Human Morals

Mercy in War and the Preservation of the Highest Human Morals

If indeed war became essential a Muslim provides the highest example of mercy, virtue and the maintenance of the most noble of human moral principles. For if the scale tilts towards the side of the believers, and they become victorious, then the Qur’an obliges them to restrain themselves from fighting, preserve the prisoners they have taken so that they may offer them, afterwards, their freedom or exchange them for their brothers who have been taken by the enemy; thus doing good to two groups of Allah’s servants. In this respect the Qur’an

says:

‘So when you meet (in fighting), those who disbelieve (and fight you), smite at their

necks till you have killed and wounded many of them, then bind a bond firmly.

Thereafter (is the time) either for generosity, or ransom, until the war lays down its

burden.’

(Surat-Muhammad (47), ayah 4)

As for the slaves, we will talk about them in detail on another occasion. For now it suffices to say that Islam replaced the historical sentence for a captive from capital punishment (death) to life imprisonment. Through enslavement. However, Islam has made it very easy for the slave to regain his freedom. Islam does not, in anyway permit slavery except in these circumstances.

Furthermore, a Muslim, during the course of his combat does not transgress, corrupt, destroy or steal; nor kill women, children or elderly persons; nor does he follow a deserter (enemy deserter), kill an injured person or mutilate a dead person; neither does he mistreat a prisoner or a man of religion, nor intend to strike any one inthe face.

Abu Dawood has narrated that Ibn Mas’ud (RA) said that the messenger of Allah said:

‘The most gentle and honourable of those who kill are the follower of the faith’

And Bukhaari relates on the authority of Abdullah Ibn Yazeed Al-Ansaari (RA) that the Prophet (PBUH.):

‘Forbade robbery (at the time of war) and the degradation of the dead.’

Abu Dawood narrates that Abu Ya’laa (RA) said that when once we were in a battle with Abdul-Rahman Ibn Khalid Ibn Al-Waleed (RA), four of the elders of the enemy were brought to him. He ordered that they be killed slowly with arrows. When news of this reached Abu Ayoob Al-Ansaari (RA) he said:

‘I heard the Prophet (PBUH) prohibit slow killing." : "By He in whose hands is my soul, if it be a chicken I wouldnot subject it to slow death." Immediately subsequent to hearing this, Abdul-Rahman went and freed fourslaves.’

The six Imams, except An-Nisaa’i, narrate that Umar (RA) said:

‘During one of the Prophets battles, I found a woman that had been killed. In response to this the Prophetprohibited the killing of women and children during war.’

Muslim, Abu Dawood and At-Tirmidhi narrate that Bura’dah (RA) said:

‘Whenever the Prophet of Allah briefed one of his army commanders, he reminded him to fear Allah in hisactions, and to treat well those believers who are with him. Then the Prophet would tell him to fight in the nameof Allah those who turn away from him. Fight and do not exceed your limits, do not transgress and do not kill achild’

This commitment was taken further by all the subsequent khalifahs and amirs; always entrusting the leaders oftheir armies with it on their conquests. Abu Bakr (RA) commanded Usama (RA) with it when he said:

‘Do not deceive, do not dishonour a treaty, do not mutilate the dead; nor should you kill a child, an old man or a woman. Do not destroy palm trees nor burn them, neither are you to cut a fruitful tree, do not kill a lamb, a cow or a camel except for purposes of food. You will come across a people who have devoted themselves to the monasteries; leave them, and what they do.’

Have you seen, anywhere, hearts more tender than these ?

Honouring Pacts and Covenants

If there is a pact, a treaty or a covenant then Islam is strict in commanding that it should be honoured, kept and conformed to in the strictest sense, and warns those who disrespect such treaties in the strongest possibleterms. Many verses and ahadith are very clear in this regards:

‘And fulfil the covenant of Allah you have covenanted, and break not the oaths after

you have confirmed them, and indeed you have appointed Allah your surety. Verily!

Allah knows what you do. And be not like her who undoes the thread which she spun

after it has become strong, by taking your oaths a means of deception among

yourselves, lest one party be more numerous than another. Allah only tests you by

this. And on the Day of Resurrection, he will certainly make clear to you that wherein

you used to differ.’

(Surat-an-Nahl (16), ayahs 91-92)

‘Except those of the polytheists with whom you have a treaty, and who have not

subsequently failed you in ought, nor have supported any one against you. So fulfil

their treaty to them to the end of their term. Surely Allah loves the pious.’

(Surat-at-Tawbah (9), ayah 4)

‘And fulfil (every) covenant. Verily! the covenant, will be questioned about.’

(Surah Al-Israa’ (17), ayah 34)

Also Abu Dawood has narrated that Safwan Ibn Saleem said that many of the sons of the companions of the messenger of Allah said that their fathers said that the messenger (PBUH.) said:

‘Whoever oversteps or does injustice to whom he has a covenant with, or asked him for what which is beyond his powers, unless the latter does it out of generosity and good will, then I will advocate against the transgress or on the day of judgement.’

The people of Samarqand said to their governor: ‘Qutaiba has dishonoured his oath with us, betrayed and wronged us and taken away our country; but Allah has now spread justice and equity, so give us permission to send a convoy from amongst ourselves to the Khalifah (Umar Ibn Abdul-Aziz (RA)) to complain to him about the tyranny that has besieged us and to take back our dues.’ He granted them permission, and so they went to Umar. When Umar heard their complaints, he wrote to Sulaiman saying: "The people of Samarqand have

complained to me about their unfortunate treatment, and the campaign of Qutaibah against them. If you receive this letter of mine call a judge to look into their case; if he shall rule in their favour then give them back their country, just as they were before. Sulaiman appointed Jamee’ Ibn Haadr (RA) as the judge who would consider their case. The Judge ruled that the people of Samarqand return to their land to either reach a peaceful conclusion with him (Qutaibah), or if he refuses this solution to resort to the use of violence to drive him outafter warning him in advance. The people said: ‘We will agree to our previous agreements and we do not wantto enter into war.’ They said that they have mixed and lived with (the Muslims) who gave them security.

‘Moreover, if we resort to war we know not for whom will be victory, for, if victory does not side with us we would have created more hosility following the conflict.’ So they left things as they were and were contented with a peaceful solution and did not fight. This is the highest limit of justice and the honouring of covenants.

Is Islam Unique in Calling for the Use of the Sword in the Protection of the Truth?

Is Islam Unique in Calling for the Use of the Sword in the Protection of the Truth?

Islam is not alone in resorting to war and fighting as a means for safeguarding the truth. In fact, all past and present laws came with a similar principle.The Books of the Old Testament which are referred to by the Jews today are filled with statements on war, struggle, fighting, destruction, devastation, ruin and hostage taking; thus affirming the legality of war but in its most reckless form, for in Deuteronomy, book 20, verses 10 and above: ‘When you come near to a city to fight, call for peace; if it responds to your call for peace and opens its doors in front of you then all its people will be under your command and all will be your slaves. If it does not heed to your demands for peace then besiege it,and if your Lord God pushes it to you then strike all its males with the edge of your sword. As for the women, children, and beast and all that is in the city, they are all a booty for you. And eat the booty, of your enemy, which your Lord has given you. Such should you do to all those cities that are very far from you and those cities that are not the cities of those nations. As for the cities of those peoples which your Lord God gives unto you do

not leave a soul in it-the Hannites, the Amorite, the Ankanites, Fayarazites, Yousite, like your Lord has orderedyou. ’In Gospel Matthew in the tenth book, verses 25 and onwards: ‘Think not that I have come to spread peace inthe land, but the sword. For, I have come to separate a man from his son, and the son from his father and the daughter-in-law from her mother-in-law... and the animosity of the person with his household, whoever loves ason or a daughter more than I will not deserve me, and whosoever does not take his cross and follow me also does not deserve me. Whoever finds his life will lose it, and whoever loses his life for my sake will find me. ’Modern international law has also admitted to certain circumstances under which war becomes legal and laid down laws and regulations for it. The Islamic rules regarding this issue are finer, more detailed, more merciful, and more just than all this andeven lead to peace:

‘Indeed , there has come to you from Allah a light and a plain Book. Wherewith Allah

guides all those who seek His Good Pleasure to ways of peace, and He brings them

out of darkness by His will unto light and guides them to a Straight Way.’

(Surat-al-Maa’idah (5), ayah 16)

Positive Steps by Islam, and What it Has Laid Down in Terms of Guarantees for the Establishment of Peace

After all that we have mentioned, it is very easy to say that Islam was the most comprehensive legislative system that had taken steps in the path of establishing peace. Islam drew for stability the most genuine guarantees, if adopted by the countries of the world, and followed by the rulers, leaders and politicians the world would then rest and save the agonies of war. Among these regulations and guarantees:

1- The sanctity of the meanings of brotherhood and the overcoming of the spirit of racism and rigidity; on this, much has been said in the last section.

2- The training of the souls on the spirit of forgiveness. At the beginning of this section the position of Islam regarding this point was presented; virtues like the absolute necessity for trustworthiness, and the prohibition of subversion and the dishonouring of treaties and agreements.

3- The restriction of the idea of war into the smallest possible boundaries, forbidding transgression in all its manifestations, and the dominance of the principles of justice, compassion, and the respect of law and order even at the time of war itself. In this respect Islam has the high ground. Allah says in the Holy Qur’an:

‘O you who believe! Stand out firmly for Allah and be just witnesses and let not the

enmity and hatred of others make you avoid justice. Be just: that is nearer to piety,

and fear Allah. Verily, Allah is Well-acquainted with what you do.’

(Al-Maa’idah (5), ayah 8)

4- Arms control, and again Islam has superseded all contemporary measures in this regard when the All-Mightysaid:

‘And if two parties of the believers fall into fighting , then make peace between them

both, but if one of them rebels against the other, then fight you (all) against that which

rebels till it complies with the command of Allah; then if it complies, then make

reconciliation between them justly, and be equitable. Verily! Allah loves those who are

equitable.’

(Surat-al-Hujuraat (49), ayah 9)

The Prophet (PBUH.) spoke about the treaty of Fudool, that regulated the military actions before Islam, in thekindest of terms (this was a treaty conducted before Islam) when he said:

‘I witnessed, in the home of Abdullah Ibn Jadaan, a treaty that is more beloved to me than red camels.’

Then he said:

‘And if I was invited to it during Islam, I would have agreed.’

Where do the leaders of this age stand in realisation of these steps?

What is the position of the leaders, politicians, scholars, lawyers and philosophers of this age in relation to these measures. And what have they done to restore peace on earth after the world has, in less than a quarter of century, witnessed two devastating world wars that have destroyed the green and the dry? After the first ofwhich the ‘League of Nations’ was established to install peace but, it was destined to die before it was born dueto its inability to solve even one case of disagreement between the nations that joined it and signed its treaties;

it was only a moment of time before these countries and nations started preparing for war yet again to fulfil their political and imperialistic desires. It was said that the reason for its failure was the lack of a military sanction forthe wrong-doer.Subsequent to the last war the ‘United Nations’ was founded and the Security Council was established.

However differences and disagreements are still intensifying and gaining momentum. Neither the U.N. nor the security council, till now, have been able to resolve one dispute or untangle a disagreement. I fear, that nothing will remain except a Third World War.

So why does the bewildered humanity not return to its creator and learn the lessons of peace, intellectually, theoretically and practically from Islam? ‘Say praise be to Allah and peace be upon His chosen servants. Is God not far more supreme than that with which they associate ?’.