Part 2: Selected speeches by Islamic Expert ABUL A’LA MAUDUDI.
The second part in a series of speeches, writings by Maududi.
In keeping with the standards of this Blog, I post here the Islamic jurisprudence in support of Jihad, from the pen and mouth of an eminent Islamic scholar, namely Seyed Abul Maududi.
Causes of Misunderstanding about the Holy War:
In any case, this is a part of political tactics. But from a purely scholastic standpoint when we analyse the causes due to which the red nature of the ‘Holy War for the Cause of God’ has become difficult to understand not only for non- Muslims but Muslims themselves, we discover two major and basic misconceptions. The first misunderstanding is that they consider Islam to be a religion in the conventional sense of the term ‘religion’. The second misconception is that they take Muslims to be a ‘Nation’ in the technical sense of this term. These two misunderstandings have not only mixed up the concept of Jihād’ but have changed the picture of Islam as a whole and have wholly misrepresented the position of the Muslim people. In common terminology ‘religion’ means nothing more than a hodge podge of some beliefs, prayers and rituals. If this is what ‘religion’ means, then, it should, indeed, be a private affair.
You should be free to entertain any belief and worship any deity whom your conscience is ready to accept. If you are over-zealous and ardent devotees of this type of religion, go and preach it to the whole world and engage yourselves in declamations with the protagonists of other religions. There is no reason why you should take up a sword? Do you wish to convert people to your faith by killing them? We are forced to admit the point that if you regard Islam as a religion in the conventional meaning of the term and if, indeed, Islam be a conventional type of religion, the necessity for ‘Jihad’ cannot be justified.
Similarly, the term ‘Nation’ connotes no more than a homogeneous group of men who have joined themselves in a distinct entity on the basis of fundamental and shared traits. A group of people, who attain to nationhood according to this definition of the term, rises or can rise to arms under two circumstances: either when some other group of people with the intention of depriving them of their lawful rights attack them or when they themselves wishing to usurp other people’s rights launch an attack on them. There is an unassailable moral justification for taking up arms in the first case (although some saintly personages have declared even armed self-defense a sin). But launching an armed attack on other people with the purpose of snatching away their lawful rights can be justified by no one except a few dictators. Even statesmen of vast Empires like those of Britain and France dare not to justify this course of action.
What Jihad Really is?
So if Islam be a ‘Religion’ and the Muslims are a ‘Nation’. ‘Jihad’ (on account of which it has been accorded the dignity of ‘The Best of all Prayers’ in Islam) becomes useless term. But the truth is that Islam is not the name of a ‘Religion’, nor is ‘Muslim’ the title of a ‘Nation’. In reality Islam is a revolutionary ideology and programme which seeks to alter the social order of the whole world and rebuild it in conformity with its own tenets and ideals. ‘Muslim’ is the title of that International Revolutionary Party organized by Islam to carry into effect its revolutionary programme. And ‘Jihād’ refers to that revolutionary struggle and utmost exertion which the Islamic Party brings into play to achieve this objective.
Like all revolutionary ideologies, Islam shuns the use of current vocabulary and adopts a terminology of its own, so that its own revolutionary this particular terminology of Islam. Islam purposely rejected the word ‘harb’ and other Arabic words bearing the same meaning of ‘war’ and used the word ‘Jihad’ which is synonymous with ‘struggle’, though more forceful and wider in connotation.
The nearest correct meaning of the word ‘Jihād’ in English can be expressed as under: ‘To exert one’s utmost endeavour in promoting a cause The question is why was the use of this new word preferred to the exclusion of all older synonyms? The answer to this question is none else than that the word ‘war’ was and is still being used for struggles between Nations and States which are waged for the achievement of individual or national self-interest. The motive forces behind these conflicts are such individual or collective purposes as are completely devoid of any ideological bias or support for certain principles. Since Islamic War does not belong to this category, Islam shuns the use of the word ‘war’ altogether. Islam has no vested interest in promoting the cause of this or that nation. The hegemony of this or that State on the face of this earth is irrelevant to Islam. The sole interest of Islam is the welfare of mankind. Islam has its own particular ideological standpoint and practical programme to carry out reforms for the welfare of mankind. Islam wishes to destroy all states and governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam regardless of the country or the Nation which rules it.
The purpose of Islam is to set up a state on the basis of its own ideology and programme, regardless of which nation assumes the role of the standard-bearer of Islam or the rule of which nation is undermined in the process of the establishment of an ideological Islamic State. Islam requires the earth—not just a portion, but the whole planet—not because the sovereignty over the earth should be wrested from one nation or several nations and vested in one particular nation, but because the entire mankind should benefit from the ideology and welfare programme or what would be truer to say from ‘Islam’ which is the programme of well-being for all humanity. Towards this end, Islam wishes to press into service all forces which can bring about a revolution and a composite term for the use of all these forces is ‘Jihad’. To change the outlook of the people and initiate a mental revolution among them through speech or writing is a form of ‘Jihad’. To alter the old tyrannical social system and establish a new just order of life by the power of the sword is also ‘Jihad’ and to expend goods and exert physically for this cause is ‘Jihad’ too.
‘For the Cause of God’—the Essential Condition But the ‘Jihad’ of Islam is not merely a ‘struggle’; it is a ‘struggle for the Cause of God’. ‘For the Cause of God is an essential condition for ‘Jihad’ in Islam.
This expression is also part of the special terminology of Islam to which I have alluded above. Its literal meaning is ‘In the way of God’. It is this translation which misled the people into believing that ‘Jihad in the way of God’ enjoined forcible conversion of other people to the faith of Islam, for the limited intellects of the people could take the expression ‘in the way of God’ to mean nothing else than that. But in the terminology of Islam this expression bears wider meaning.
All such work as is undertaken for the collective well-being of mankind and in which the functionary has no vested interest in the present world, his sole interest being to win the favour of God, is regarded in Islam as an ‘act in the way of God’. To take an instance, if you give away something in charity in anticipation of receiving some material or moral dividend in this world, it would not be regarded as an ‘act in the way of God’.
But if it is your desire to win the pleasure of God by affording assistance to a poor man, this charitable act would be deemed to have been done ‘in the way of God’.
Hence the term ‘in the way of God’ is reserved for such deeds only as are undertaken with perfect sincerity, without any thought of gaining a selfish end, and executed on the understanding that to afford benefit to other human beings is a means of winning the pleasure of God and the sole purpose of human life is to win the favour of the Creator of the universe.
The condition ‘in the cause of God’ has been attached to ‘Jihād’ for the same reason. It strictly implies that when a person or a group arises to carry out a revolution in the system of life and to establish a new system in conformity with the ideology of Islam, he or they should keep no selfish motives in mind while offering sacrifices and executing acts of devotion for the Cause. The aim should not be to knock out an Emperor and occupy the vacant throne i.e., to become a Caesar replacing another Caesar. The objectives of the struggle should be completely free from the taint of selfish motives like gaining wealth or goods, fame and applause, personal glory or elevation. All sacrifices and exertions should be directed to achieve the one and the only end i.e., the establishment of a just and equitable social order among human beings; and the only reward in view should be to gain the favour of God.
The Holy Qur’an says: ‘Those who believe fight in the way of God and the unbelievers fight in the way of Tāghūt (Devil)’. (4: 76)
The word Tāghūt is derived from ‘Tughian’ (the deluge) which bears the meaning ‘to cross the limit’. When the river crosses its boundaries we say‘the deluge has come’. Similarly, when man transgresses all lawful bounds and exerts himself to assume the position of the Lord over human beings or to expropriate more goods than are rightfully his due, this is called as ‘fighting in the way of Tāghūt’. In contrast to this ‘fighting in the way of God’ refers to the struggle for the establishment of God’s just order in the world. The fighter’s aim is to abide by the law of God himself and enforce it among other human beings. In connection with this point, the Holy Qur an says: ‘We shall confer dignity in the Eternal world upon those who do not seek to establish their might in the world and do not wish to create strife. Success in the world Hereafter awaits those who are God-fearing’. (28: 83) It is reported in the Traditions that an individual enquired from the Holy Prophet (peace be upon him), "What does ‘war in the cause of Allah’ imply? A man fights to obtain goods. Another engages in battle to secure a reputation for valour. A third man fights to wreak vengeance upon the other or is impelled to fight for national honour. Who, among these men, is a fighter ‘in the way of God" The Holy Prophet (peace be upon him) answered: "None. Only he fights in the way of the Lord who holds no other purpose than the glorification of God".
Another tradition relates: "If a man engaged in battle entertains in his heart a desire to obtain out of the war only a rope to tie his camel with, his reward shall be forfeited". God accepts only such needs as are executed for the purpose of obtaining His Goodwill and the doers seek to serve no personal or collective objectives.
Hence from the standpoint of Islam, the condition ‘in the way of God’ is of utmost importance in relation to ‘Jihad’. Mere striving is done by all living creatures in the world. Everyone is doing his utmost to secure his purpose. But the most important, nay, the fundamental ideal among the revolutionary doctrines of that Revolutionary Party called ‘Muslims’ is to expend all the powers of body and soul, your life and goods in the fight against the evil forces of the world, not that having annihilated them you should step into their shoes, but in order that evil and contumacy should be wiped out and God’s Law should be enforced in the world.
After having briefly elucidated the meaning of Jihad and the significance of the clause ‘in the way of God’, I wish to explain in brief terms the Revolutionary Creed which Islam upholds so that it may be easily understood why Jihād is needed and what is the objective of Jihad THE REVOLUTIONARY CREED OF ISLAM The Revolutionary Creed of Islam, in a nutshell, is: ‘O people! Offer worship to that God alone Who created you’. (2: 21) The call of Islam is not addressed to the workers, landholders, peasants or industrialists; it is directed to the whole of human race. Islam addresses man in his capacity as human being. If you entertain the conceit that you are a demi-god, dispel it because none of you has the right to demand worship and unconditional submission from fellow human beings. All of you should affirm devotion to one God and in the devotion to the divine, you should all stand on a level of equality.
"Come to a word equal between us and you that we worship none but Allah, and that we associate no partner with Him, and that some of us take not others for Lords beside Allah. But if they turn away, then say, ‘Bear witness that we have submitted to God". (3: 64) This was the call for a universal and complete revolution. It loudly proclaimed ‘Sovereignty belongs to no one except Allah.’ No one has the right to become a self-appointed ruler of men and issue orders and prohibitions on his own volition and authority. To acknowledge the personal authority of a human being as the source of commands and prohibitions is tantamount to admitting him as the sharer in the Powers and Authority of God. And this is the root of all evils in the universe. God has instilled the correct spirit in man and has shown him the right way of life. The reason why human beings deviate from this straight path is that they forget God and consequently forget their own real worth.
This state of affairs inevitably encourages some persons, dynasties or classes to claim Divine rights for themselves and taking undue advantage of their might they reduce general humanity to the status of their creatures. On the other hand also, this forgetfulness of God and of self-leads a portion of mankind to affirm the Divinity of the Mighty of the World. They acquiesce in the right of the powerful men to issue commands and their own obligation to carry out those commands with servile devotion. This is the root-cause of tyranny, conflict and unlawful exploitation in the world and this is the target upon which Islam directs its first assault. Islam issues a clarion call: "And obey not the dictate of those who transgress the bounds, who mischief in the earth and promote not order". (26: 151-152)
"And obey not him whose heart We have made heedless of Our Remembrance, who follows his low desires, and his case exceeds all
"Certainly Allah’s curse is on the wrong-doers who obstruct (mankind)
from the path of Allah and seek to make it crooked." (11: 18, 19)
Islam puts it to the people:
"Are many lords differing among themselves better or Allah, the One, the
Almighty? “(12: 39) If you do not offer devotion to the One God, you shall never be free from the bondage of these small and false gods; in one form or another they shall obtain power over you and will inevitably create strife: "Verily, the monarchs, when they enter a land, despoil it, and render the highest of its people into the lowest". (27: 34)
"And when he captures power he creates strife on earth. He spoils the fields and annihilates generations. And God disapproves of strife". (2: 35) This is not the occasion to go into all the details. I wish to explain to you in brief terms and I want you to note the point that Islam’s call for the affirmation of faith in one God and offering devotion to Him alone was not an invitation to follow a creed in the same conventional sense as the call of other religious creeds. In reality, it was an invitation to join a movement of social revolution. Its main brunt fell directly on those classes who, as divines in the religious sphere, kings, nobles and ruling classes in the political domain and as usurers, landholders and monopolists in the economic field of life, had reduced common humanity to the status of their slaves.
At some places, they had openly declared themselves to be lords besides Allah. They demanded obedience and devotion from the people as their hereditary rights or privileges based on class distinctions and brazenly declared: "Who besides me is the deity of yours". (28: 38) and “I am your highest Lord"; (79: 34) and “I give life and cause death"; (2: 258) and “Who is greater in strength than us". (15: 41) In other places, they had created false gods in the form of idols and temples in order to exploit the ignorance of the common people and taking over behind these idols and temples they hoodwinked mankind to acquiesce in their own divine rights.
O people, obey Allah; none is your deity except God; (11: 84) the Government of the day hastened to bar his way with all its might and main and the degenerate exploiting classes opposed him tooth and nail, for the call of the Prophet was never a metaphysical proposition; it was a charter of social revolution.
Hence the ruling and exploiting classes smelt the menace of a political upheaval in the very first pronouncement of a prophet (peace be upon him).
The Characteristic Feature of the Revolutionary Creed of Islam There is no doubt that all the Prophets of God (peace be on them) without exception were Revolutionary Leaders, and the illustrious Prophet Muhammad (peace be upon him) was the greatest Revolutionary Leader. But the point at which a clear line of demarcation can be drawn between these God-worshipping Revolutionary Leaders and the general run of worldly revolutionaries is that these worldly revolutionaries, however, honest their intentions may be, can never attain to a correct level of justice and moderation. The revolutionaries of the world either rise from oppressed classes themselves or stand for upholding the rights of the oppressed.
They, therefore, look at all matters from the standpoint of these classes alone The natural result is that their viewpoint is never impartial and purely humane. On the contrary, their outlook is heavily biased in favour of one class and bears hatred and resentment for the other class. They prescribe a remedy for tyranny which is itself tyrannical and is revengeful in effect. It is not possible for them to shake off feelings of vendetta, jealousy and ill-will and plan an equitable and balanced social order which ensures the well-being of all persons. In striking contrast to this, whatever the severity of persecution to which the Prophets (peace be on them) were subjected, whatever the agonies they and their companions had to suffer at the hands of the oppressors, the Prophets (peace be on them) did not allow their personal feel ings to influence the course of their revolutionary movements.
They acted under direct Guidance of their Lord. Since the Lord is above all human passions and He has no special connection with any human group or class, nor does He entertain any grudge or feelings of animosity against any other class of human beings, so under His direct guidance the Prophets (peace be on them) viewed all matters with impartial justice in order to discover ways for securing collective well-being.
They strove to devise a system in which each individual might feel content to remain within the limits of his rights, in which every man might fully enjoy his lawful rights and secure a perfect balance in the relationship between man and man and man and society. For this reason, the Revolutionary Movements launched by the Prophets (peace be on them) never assumed the character of class war They did not affect social reconstruction so as to secure the dominance of one class over the other but establish a just pattern of society which afforded equal opportunities to all human beings for self-improvement and for obtaining material and spiritual excellence.
Read the first part in the series here: http://nazaritze-lionzman.blogspot.com/2017/08/selected-speeches-by-islamic-expert.html
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