islamic-jihad-legacy-of-forced-conversion-imperialism-slavery

Life of Prophet Muhammad and the Birth of Jihadslaughter—fighting them, therefore, had become more than legitimate for the sake of justice. Hence, thebelievers should have no ethical scruples about fighting the Quraysh, because they, fighting the Quraysh, wereonly rendering justice in the cause of Allah. Allah exhorts them to fight resolutely, which will continue untiljustice and faith in Allah (i.e., Islam) dominates: ‘And fight them on until there is no more Tumult oroppression, and there prevail justice and faith in Allah’ [Quran 2:193]. Before moving further, let usinvestigate what Tumult or oppression in these verses stands for.Tumult and oppressionThe phrase Tumult or oppression in verse 2:193 (also tyranny in other verses), which stands forfitnah in Arabic, has traditionally been understood as idolatry, more accurately, the persistenceof the Quraysh in the practice of idolatry, rejecting the call to Islam. But modern scholars ofIslam, concerned of non-Muslim and Western audience, have introduced these vague terms forfitnah in English translations of the Quran. Influenced by these vague translations, manyscholars of Islam are quick to assert that violent Jihad or killing is allowed in Islam only understrict conditions, such as to fight tumult, oppression or tyranny. It sounds very reasonable. Whodoesn’t appreciate the noble cause of fighting oppression or tyranny?But these terminologies require a thorough analysis in order to grasp what tumult,oppression or tyranny truly stands for in the language of the Quran. In Arabic, fitnah (also alfasad)means dissension or discord among a group, violation of law and order, or disobedience,a revolution or war against the establishment, or similar things. Given that, the Quraysh were inthe helm of the administration of Mecca and Muhammad’s community were the dissidents, it isonly Muhammad, not the Quraysh, who could commit fitnah in Mecca.How could then the Prophet and the Islamic God, for that matter, accuse the Qurayshof committing fitnah? It is probably because, according to verse 2:193 (also 8:39), the Quranwas revealed by Allah, the supreme Creator, as the supreme book of law and justice, which mustprevail over all religions. Hence, a rejection or opposition to it—which exactly was theQuraysh’s reaction to Muhammad’s creed—could constitute fitnah in the judgement ofMuhammad and Allah. And this is exactly how Allah defines fitnah in verse 2:217: ‘‘…graveris it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access tothe Sacred Mosque, and drive out its members.’ Tumult and oppression are worse thanslaughter.’ Thus, a simple rejection of the Islamic religion constituted tumult, oppression andtyranny, which in turn was deemed worse than slaughter in the eyes of Allah and His Apostle.Readers must bear in mind that this offence of the idolatrous Quraysh was the solereason for everything Muhammad inflicted upon them as described below. Furthermore,Muhammad’s ideal protocol of dealing with the Quraysh and other idolaters of Arabia will, byextension, apply to any idolaters of the world at all time.Allah entreated Muslims again to extirpate all non-Muslim faiths: ‘And fight them on until there is no moretumult or oppression, and there prevail justice and faith in Allah altogether and everywhere; but if they cease,verily Allah doth see all that they do’ [Quran 8:39]. It seems that these verses were not enough to motivate atleast some of Muhammad’s disciples. They refused to engage in fighting the Quraysh or anyone else becauseof their dislikes for violence. Allah thereafter came with new verses making fighting a binding duty for allMuslims, they like it or not: ‘Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislikea thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye knownot’ [Quran 2:216].20