Political Revolt Unlawful
Maulana Wahiduddin Khan
Despite the blatant perversion in the Muslim rulers after the pious caliphate, the Muslim ulema did not lead an insurrection against these corrupt individuals. For about a period of one thousand years they remained detached in this matter and continued to engage all their efforts in non-material fields. This was not a matter of accident but in obedience to the injunctions of the shariah.
As we know, in the books of hadith detailed traditions have been set down in the chapters titled ‘kitabul fitan’. The Prophet of Islam observed in plain words that in later times perversions would set in the rulers, they would become tyrannical and unjust, but that Muslims should not wield their swords against them. They should rather move to the mountains with their goats and camels.
By ‘goats and camels’ are meant the opportunities in non-political fields which exist, even when the political institutions are corrupted. This injunction given by the Prophet meant that the Muslims should avail of such opportunities by avoiding clash and confrontation in the political field. In short, by ignoring the political problem, they should avail of the non-political opportunities.
These injunctions of the Prophet of Islam were so clear that the Muslim ulema of later times formed a consensus to make insurrection against the rulers unlawful.
Imam An-Nawawi, commenting upon some traditions as set forth by Sahih Muslim (Kitab Al-Imarah) observes: “You should not come into conflict with the rulers in matters of their power. Even if you find them going against express Islamic injunctions, you should attempt to make the truth clear to them solely through words of wisdom and advice. So far as revolt and war against them in order to unseat them is concerned, that is totally unlawful according to the consensus of the ulema, even when the rulers are zalim and fasiq (tyrants and evil).” (Sahih Muslim, Bisharh An-Nawawi, 12/229)
This command of the Prophet, as clearly expressed above, was based on extremely important considerations. In actual fact, in the early phase of Islam (as well as in the later phase) dawah and reform works had to be performed, without which the history of Islam would not have been complete. If the ulema of the Muslim community had tried to pose a threat to the political institutions, certainly all this constructive work would have been left undone. That is why the Prophet of Islam expressly prohibited any clash with political institutions. This avoidance of strife guaranteed that non-political constructive work would continue to be performed without any break.
In every society there are always two systems side by side, one political and the other non-political. The latter is established through various non-political institutions. According to the scheme of Islam, non-political institutions established at the social level have always to remain stable. In this way there is a continuing endeavor—even when the political institutions have become corrupt, or keep changing—to keep Islam firmly established at the level of the non-political system.
The Command of War in Islam
It is a fact that certain verses in the Qur’an convey the command to do battle (qital) (22:39). What the special circumstances are which justify the issuance of and compliance with this command we learn from our study of the Qur’an.
The first point to be noted is that aggression or the launching of an offensive by the believers is not totally forbidden. It is permissible, but with certain provisos. We are clearly commanded in the Qur’an: Fight for the sake of God those that fight against you, but do not be aggressive. (2:190)
Only defensive war is permitted in Islam. Such a war is one in which aggression is committed by some other party so that the believers have to fight in self-defense. Initiating hostility is not permitted for Muslims. The Qur’an says: “They were the first to attack you.” (9:13)
Furthermore, even in the case of the offensive being launched by an opposing group, the believers are not supposed to retaliate immediately. Rather in the beginning all efforts are to be made to avert war, and only when avoidance has become impossible is battle to be resorted to inevitably in defense.
- According to the Qur’an there was one form of war which was time- bound strictly in relation to its purpose. This was to put an end to fitna ‘Fight against them until fitna is no more.’ (2:193) In this verse fitna signifies that coercive system which had reached the extremes of religious persecution. In ancient times this coercive political system prevailed all over the world. This absolutism had closed all the doors of progress, both spiritual and material. At that time God commanded the believers to break this coercive system in order to usher in freedom, so that all doors of spiritual and material progress might be opened to man.
This mission was undertaken and brought to a successful conclusion at the internal level within Arabia during the life of the Prophet. Later, during the pious caliphate, the Sasanid and Byzantine empires were dismantled with special divine succor. Consequently, intellectual oppression at the international level was replaced by intellectual freedom.
In this connection those traditions are worth noting which are enshrined in Sahih al-Bukhari. When, after the fourth caliph Ali ibn Abi Talib, political conflict ensued between Abdullah ibn Zubayr and the Umayyads, Abdullah ibn Umar, the seniormost companion of the Prophet held himself aloof from the battle. People approached him and, quoting the verse of qital-e-fitna, asked him why he was not joining in the battle. Abdullah ibn Umar replied that ‘fitna’ as mentioned in the Qur’an did not refer to political infighting, but rather to the religious coercive system, that had already been put to an end by them. (Fathul Bari, 8/60)
From this we learn that the war against fitna was a war of limited duration, meant to be engaged in only until its specific purpose had been served.
Invoking the Quranic exhortation to do battle against fitna in order to validate acts of war which had quite other aims was improper. This verse could be cited only if the same state of affairs as existed at the time of its revelation, were to prevail once again.
The biographers of the Prophet of Islam have put the number of Ghazwa (battle) at more than 80. This gives the impression that the Prophet of Islam in his 23-year prophetic career waged about four battles in a year. But this impression is entirely baseless. The truth is that the Prophet of Islam in his entire prophetic life, engaged in war only on three occasions. All the other incidents described as Ghazwa were in actual fact examples of avoidance of war and not instances of involvement in battle.
For instance, in the books of seerah, the incident of Al-Ahzab is called a Ghazwa (battle), whereas the truth is that on this occasion the armed tribes of Arabia, twelve thousand in number, reached the borders of Medina with all intentions of waging war, but the Prophet and his companions dug a deep trench between them, thus successfully preventing a battle from taking place. The same is the case with all the other incidents called Ghazwa. The opponents of the Prophet repeatedly tried to get him embroiled in war, but on all such occasions, he managed to resort to some such strategy as averted the war, thus defusing the situation.
There were only three instances of Muslims really entering the field of battle—Badr, Uhud and Hunayn. But the events tell us that on all these occasions, war had become inevitable, so that the Prophet was compelled to encounter the aggressors in self-defense. Furthermore, these battles lasted only for half a day, each beginning from noon and ending with the setting of the sun. Thus it would be proper to say that the Prophet in his entire life span had actively engaged in war for a total of a day and a half. That is to say, the Prophet had observed the principle of non-violence throughout his 23-year prophetic career, except for one and a half days.
The Islamic method, being based totally on the principle of non-violence, it is unlawful for believers to initiate hostilities. Except in cases where self-defense has become inevitable, the Qur’an in no circumstance gives permission for violence.