Question
I have three distinct queries regarding the current war on Iraq.
I am sure that most, if not all, reasonable Muslims are opposed to the current tyrannical war on Iraq. What strikes me as most repugnant about “Operation Iraqi Freedom” is the sheer hypocrisy entailed in it. Saddam Hussein is undoubtedly a horrible dictator who deserves to be removed from power, but America is certainly not the one to execute this task. It is patently hypocritical and repulsive that America could fly into Baghdad with its 82nd Airborne on the grounds that a tyrannical dictator who oppresses his own people must be ousted, while simultaneously flying into Pyongyang with diplomatic kid gloves without taking military action to oust the tyrannical dictator there. Worse yet, America supports and funds Ariel Sharon, a tyrant who maims and kills Palestinians on a scale far grander and more atrocious than Hussein’s maiming and killing of Kurds. In the domestic sphere of American affairs, well-known magazines like Newsweek have published articles lauding Bush for his dependence on God during this war and highlighting his belief that he is serving a “just and faithful God.” Yet I could have sworn that I read in the Gospels that Jesus called the Pharisees “a brood of vipers” for their blatantly hypocritical behavior, so there is no doubt that God, from a Christian standpoint, condemns hypocrisy. How such a God could be served and worshiped by waging a war that is a monument to hypocrisy is an utter conundrum, a bewildering contradiction. At any rate, the theme of hypocrisy in war brings me to pose a question about it:
-
You have written in some of your articles concerning the rules of Jihaad that even a non-Muslim state could, in principle, declare Jihaad on a “Muslim” state that was clearly guilty of oppressing and persecuting its citizens. Would the war-declaring state, in this case, be required according to the Shari`ah to be consistent in its policy of eradicating oppression and persecution? That is, if there were other states guilty of the same, would the war-declaring state be required to launch Jihaad on them as well, or commit to doing so when feasible, or at least condemn such tyrannical states on the same grounds? My instinct is that the answer to all of these questions is “Yes, of course.” But I would like some elaboration in light of Islamic precepts and law.
-
This question is unrelated to the issue of hypocrisy, but I would like to know how the condition of enhancing one’s military resources to the level of at least half that of the opponent is to be interpreted and implemented. Does the state count all of its army men and women, navy, marines, air force, and nuclear arsenal when making such a comparison? Or are only those military personnel and weapons which would actually be used (or which are intended for use) in a war to be counted?
-
I understand that you wish to refrain from proposing solutions to problems that are primarily political in nature. However, I would like to know what you think Muslims around the world should be doing in response to this terrible war. Surely, if none of the fractured, disorganized “Muslim” nations could wage an Islamically legitimate Jihaad, and if none of these nations could ever dream of amplifying their military resources to the level of half that of the United States, Britain, and Australia, they cannot do anything about the war militarily. What then should Muslims do? Just sit back and wait for God to end this trial?
Thank you and may Allah bless you and the rest of the Understanding Islam team in abundance.
Answer
I share your feelings to a great extent.
My answers to your questions follow:
You write:
You have written in some of your articles concerning the rules of Jihaad that even a non-Muslim state could, in principle, declare Jihaad on a “Muslim” state that was clearly guilty of oppressing and persecuting its citizens.
Firstly, I would like to clarify that in my referred statements, I have only implied that because the basic purpose of Jihaad is to end injustice and persecution, therefore, even when a non-Muslim state declares a war against injustice and persecution, it would be an equally justified war and, because of this reason, all such Muslim states which find themselves in a position to help in the cause, should do so. Thus, in my referred statements, I have not used the word Jihaad for non-Muslim states, in its legal connotation. Obviously, non-Muslims are not given any legal directives by the Islamic Shari`ah. Therefore, all the rules of the Shari`ah relating to Jihaad shall not apply to non-Muslims.
You ask:
Would the war-declaring state, in this case, be required according to the Shari`ah to be consistent in its policy of eradicating oppression and persecution? That is, if there were other states guilty of the same, would the war-declaring state be required to launch Jihaad on them as well, or commit to doing so when feasible, or at least condemn such tyrannical states on the same grounds? My instinct is that the answer to all of these questions is “Yes, of course.” But I would like some elaboration in light of Islamic precepts and law.
As I have stated earlier, the Shari`ah does not give any directives to non-Muslims. However, the principle of consistency that you have referred in your statement is not a principle propounded by the Shari`ah, but is actually a basic moral principle. Selective justice, by its very nature is injustice. Those guilty of such intentional injustices are bound to face its consequences in the life of this world as well as in the hereafter.
Nevertheless, it should be kept in mind that the directive of the Shari`ah for the Muslims is not to cooperate with and help only the Just and the Pious. On the contrary, the directive of the Qur’an is to cooperate with all people in all matters of Justice and Piety:
Let not your hatred for a nation – because it stopped you from the Masjid-e-Haraam – incite you to transgress against them. Cooperate with them in matters of obedience and piety but do not cooperate with them in matters of sin and transgression. (Al-Maaidah 5: 2)
It is clear that even if the non-Muslim nation is guilty of injustice in the application of the principle of consistent justice, Muslims have been directed by the Qur’an to extend their cooperation and help in all such cases where they consider the actions of the non-Muslim state to be just and pious.
You write:
I would like to know how the condition of enhancing one’s military resources to the level of at least half that of the opponent is to be interpreted and implemented. Does the state count all of its army men and women, navy, marines, air force, and nuclear arsenal when making such a comparison? Or are only those military personnel and weapons which would actually be used (or which are intended for use) in a war to be counted?
In my opinion, it is not merely the number of personnel that are to be taken into consideration, in this regard. On the contrary, it is the Military Might that should be considered. This assessment of the Military Might, among other things, shall take into consideration the number and quality of Military personnel, the relative position in technological advancement, the effectiveness of weaponry, the number and quality of tanks, Guns, and all other fighting equipments.
Although, in the light of the explanation given, the assessment of a nation’s relative Military Might may seem to be an extremely difficult exercise, yet we know that Military Analysts and other experts of the field can easily make these assessments to a significant degree of accuracy.
You write:
I understand that you wish to refrain from proposing solutions to problems that are primarily political in nature. However, I would like to know what you think Muslims around the world should be doing in response to this terrible war. Surely, if none of the fractured, disorganized “Muslim” nations could wage an Islamically legitimate Jihaad, and if none of these nations could ever dream of amplifying their military resources to the level of half that of the United States, Britain, and Australia, they cannot do anything about the war militarily. What then should Muslims do? Just sit back and wait for God to end this trial?
As you have stated, I would like political and economic planners and strategists to chart out plans for achieving the desired end. However, there are a few things relating to the laws of God that I would like to point out in this connection.
-
Firstly, we must recognize that God’s laws relating to the favors He expressly bestows upon nations are based on justice and a mutual agreement between that nation and God. God is not obliged to favor any nation. When God selects a nation and grants it certain privileges, this selection is based on the nation’s remaining deserving of these favors. If the nation turns its back on God, God, in return, turns His back on that nation. Under such circumstances, because of the special favors enjoyed by that nation and its special position, it is punished more severely than other nations would have been for committing the same sins (See: Surah Al-Baqarah 2: 40)
-
Secondly, we must recognize that among the various forms of punishment that a nation may be subjected to, one form is to allow another nation to transgress upon it, shed the blood of its people and dominate it through power and oppression (See: Surah Al-Israa 17: 4 – 8)
-
Thirdly, we must recognize that according to Muslim beliefs, even the most elaborate and well thought out plans can only be effective if, and only if, God allows them to be effective. We would have been certain of success, if God was with us; we could have hoped for success, even if God was indifferent towards us; but how could we even wish for success if God is against us?
-
Fourthly, we must recognize that there are no short cuts in building nations and collectivities. Whatever the circumstances, we would have to take each and every step to achieve whatever goals we desire to achieve. This point, if fully understood, should amplify the importance of making plans for the long term and fully concentrate on avoiding all short-term steps that may be detrimental for these long-term plans.
As I have stated earlier, whatever our political and economic planners and strategists’ chalk-out, we are only likely to succeed if God would allow these plans and strategies to be effective. For this purpose, we would at least need to render ourselves deserving of God’s mercy, even if not His favors.
With fond regards,
Moiz Amjad
April 30, 2003