Jihad (2)

Jihad (2)

 “jizia” in Arabic stands for a poll-tax levied from those who were vanquished by the Muslim defensive forces and yet did not accept to embrace Islam, but were willing to live under the protection of the Muslims, and were thus tacitly willing to submit to the rulings of the Muslim state, saving only their personal liberty of conscience as regarded themselves. There was no account fixed for the jizia, and in any case it was merely a symbol, an acknowledgement that those whose religion was tolerated would in their turn not interfere with the preaching and progress of Islam.

Imam Shaf’i suggests one dinar a year for the poll-tax, about half a sovereign. The tax, however, varied in amount and there were exemptions for the poor, for females and children and for slaves, if any, and for monks and hermits. The jizia, being a tax on able-bodied males of military age, it was in a sense a commutation for military service. It was partly symbolic and partly a commutation for military service, but as the amount was insignificant and the exemptions numerous, in symbolic character predominated.

As to the directions given to the Muslims to fight the followers of the scriptures, the subject requires some explanation.

The last word on the wars with idolaters of Arabia having been said, the verse under consideration introduces the subject of fighting with the followers of the Book. Though the Jews had for a long time assisted the idolaters in their struggle to uproot Islam, the great Christian power of the Roman Empire had only just mobilized its forces for the subjection of the new religion, and the Tabouk [a place in the northern Arabia near Jordon now] expedition followed, which constitutes the subject-matter of a large portion of what follows in this Sura 9 of the Qu’ran. The object of this Christian mobilization was simply the subjection of the Muslims.

The Qu’ran neither required the idolaters to be forced to accept Islam, nor did it require the Muslims to compel the Christians to embrace the new religion. They, on the other hand, had determined to compel the Muslims to give up Islam and to bring them under subjection. Therefore, the orders given to the Muslims to fight the people of the Scriptures, as mentioned in the above verse, was merely given with a view to save the religion from the threatening  oppression of the Christian forces and to repel the latter. The followers of the Scripture are described in the verse as not believing in God and the day of resurrection as long as they do not follow the religion of Truth, because they do not attribute to God the perfect attribute of His Unity by ascribing to Him a son, and do not understand the real nature of life after death when every soul will be punished for any evil deed committed in this world. It may also be added that the permission or order to fight, as given to the Muslims, is subject always to the condition that the enemy should first take up the sword, “Fight for the cause of God with those who fight with you” [2:190].

The Prophet never overstepped this limit. He fought against the Arabs when they took up the sword to destroy the Muslims, and he led an expedition against the Christian when the Roman Empire had first mobilized its forces with the object of subjugating the Muslims. And so scrupulous was he that when he found that the enemy had not yet taken the initiative but desisted, he did not attack the Roman forces, but returned with his expedition without fighting. The following verse throws further light on the conviction that the Islamic Institution of religious wars is exclusively defensive, with the object of repelling any aggression, persecution and encroachment carried by the parties of unbelievers. Thus verse 39, 40 – Chapter 8, instructs the Muslims as follows:

“And fight them until persecution is no more, and religion is all for Allâh. But if they cease, then lo! Allâh is Seer of what they do. And if they turn away, then know that Allâh is your Befriender - a Transcendent Patron, a Transcendent Helper!”

Now we have to quote a few traditions of the Prophet on the subject of Jihad on which a whole chapter is dedicated in the authentic books of Hadîth, especially those collections of the Imams Al-Bukhari and Muslim.

The Prophet is recorded to have said: “The example of a Mujahid in Allâh’s cause – and Allâh knows better who really strives in His Cause – is like a person who fasts and prays continuously and prays continuously. Allâh guarantees that He will admit the Muhahid in His Cause into Paradise if he is killed, otherwise He will return return him to his home safely with rewards and booty.” [Al-Bukhari Book 52, Hadîth 24. English Translated version 1204, book 4, Hadîth 44, O.B.]

“By Him in Whose Hands my life is! Were it not for some men amongst the believers who dislike to be left behind me and whom I cannot provide with means of conveyance, I would certainly never remain behind any Sariya' (army-unit) setting out in Allâh's Cause. By Him in Whose Hands my life is! I would love to be martyred in Al1ah's Cause and then get resurrected and then get martyred, and then get resurrected again and then get martyred and then get resurrected again and then get martyred.” [Al-Bukhari Volume 4, Book 52, Hadîth 54. Ibd Book 20 Hadîth 4626].

“The Messenger said: 'Anybody who equips a warrior going to Fight in the Way of Allâh is like one who actually fights.” [Sahih Muslim, Book 20, hadîth 4668]

“This religion [of Islam] will ever be established, even to the day of resurrection, as long as Muslims do fight in defence of it.” [Sahih Muslim].

“He who dies and has not even said in his heart: “Would to God I were a champion that could die while defending the cause of God,’ is even as a hypocrite” [i.e. not an earnest believer]. [ibid: 3099]. “The Prophet said, 'A single endeavor of fighting in Allâh's Cause is better than the world and whatever is in it.'” [Al-Bukhari, 4:52, 50]. “Anyone whose feet get covered with dust in Allâh's Cause will not be touched by the Hell fire.” [Al-Bukhari, 4:52, 66]

“Religious war is permanently established until the day of judgment [meaning the ordinance respecting Jihad]”[1]