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442chapter sixorders: ‘…We visited the wrong-doers (alladhÊn a íalamå) with a grievouspunishment because they were given to transgression’ ( Al-A#r§f7:165). Third, íulm connotes injustice in a more political sense thatis shared by other terms such as ‘oppression’ (ãughy§n), ‘tyranny’(baghy), and ‘haughtiness’ (istikb§r). In this sense, injustice is a constanttheme in the Book, and as mentioned above 22:39 uses íulm in exactlythis way as it defines the fight for the oppressed as the ultimaterationale for any jih§d, 114 and if this jih§d is met by the resistance ofthe oppressor, it turns into a fight in God’s way (qit§l fÊ sabÊl All§h).The ultimate aim is to restore the word of God, as verse 9:40 states:‘[that] the word of God is exalted to the heights…’. This means thatthe word of God is restored when injustice is eradicated, when freedom,justice, and equality reign, when compulsion and force areremoved from people when they choose their religion, their doctrines,and their membership of whatever confessional group theywant. ‘To restore the word of God’ does not mean to conquer othercountries or to force people to believe or practise a specific religiousbelief. And it should not matter whether injustice is done by a rulerwho adheres to MuÈammad’s (ß) message or by a ruler who is anatheist: jih§d against injustice and subsequently qit§l (if jih§d fails toend injustice in a peaceful manner) is not concerned with the ruler’sreligious affiliation. What matters is the injustice and the crimesagainst humanity that the ruler has committed. It is wise to say that‘it is better to serve under a just ruler who is an infidel than to sufferunder an unjust ruler who is a believer’, because infidelity affectsonly the person himself, whereas injustice affects us all. Unfortunately,the political culture we have become used to has turned this on itshead. We now believe ‘that if a ruler is unjust, it is because he shouldersso much responsibility’ and all we can do is to show sympathyfor him. Yet, if a ruler is just, all we do is to hope that he will berewarded for it. This often translates into political apathy and moralindifference. The culture of lethargy is perhaps best reflected in thepolitical axiom that ‘a ruler who is feared by his subjects is betterthan a ruler who fears his subjects’. Here, it is vital to learn from thepolitical culture that exists in non-Islamic countries where the oppositeis true. If politicians in those countries evade the rule of law and114To those against whom war is made [sic], permission is given (to fight),because they are wronged [íulimå]; and verily, God is most powerful for their aid( Al-\ajj 22:39).