Chapter 19

resulting in harm to the Muslims, or as Al-Qarafi stated: 'It is established in the Shariah that harm is to be repelled by abandoning a wajib (obligatory act) if that becomes the only way to repel the harm' (1). Based on this, establishing unity here is prohibited to prevent harm, and fighting (qital) to prevent such harm is legislated; because in this situation, it is a fight against colonialism. ¶

4 - If one of the two countries is under colonialism, or under entrenched foreign influence, while the other is free from both, then the ruling on establishing unity between these two countries is the same as what was said in the previous scenario. ¶

- If the unity between them liberates the country that is under colonialism, or liberates the country subject to foreign influence, then unity here is legitimate (mashru'); because it is the fulfillment of a duty, and no harm results from it. Rather, it results in a benefit, which is liberation from colonialism and foreign influence. Therefore, establishing this unity is the fulfillment of a duty, and fighting in the path of fulfilling a duty is also a duty, as previously explained. Furthermore, this fighting qualifies as fighting to expel colonialism and influence, so it is also mandatory on this level. ¶

- However, if the unity between them makes the free country subject to colonialism or entrenched foreign influence, then unity here is prohibited due to the harm that results from it. Fighting to prevent this harm is legitimate because it is fighting to prevent a munkar (evil/forbidden act). Moreover, in this situation, it is fighting against colonialism to prevent it from subjugating Islamic countries to its colonialism or its influence. ¶

5 - If the two countries—one being completely free and the other subject to non-entrenched foreign influence—we mean by this that the foreign state has no leverage over the country, neither by controlling its economy nor by controlling its army... or anything similar, due to the absence of loyal followers of the foreign state infiltrating those sectors of the Islamic country. The only cause of its influence in that country is that the person in authority there is a follower, only on a personal level, to that foreign state, and through him, it executes what it wants in that country. However, he is capable of freeing himself from this subordination at any time, and that foreign state has no way to exert power over him or the country, from an international perspective. ¶

In this situation—what is the ruling on unity between a liberated country and a country subject to a foreign state in the aforementioned manner—assuming the ruler with foreign leanings remains at the head of authority after the union between the two countries? ¶

The answer varies according to the type of governance in the countries. ¶

- If the government is one where the people possess authority, enabling them to appoint whomever they wish and remove whoever they wish from power in both practical and official terms through a periodic electoral system, then in this case, unity with this country is permissible. This is because it constitutes the fulfillment of an obligation—the obligation of unity. As for the harm resulting from this act—namely, the presence of that ruler at the head of power—it is a temporary harm that will vanish upon the end of his term or his removal by the people, while the unity, which is an obligation, remains. This is because the harm of remaining divided is greater than the harm of such a ruler under the aforementioned type of governance. The Shariah maxims state: 'The lesser of two evils is committed' (1), 'The greater harm is removed by the lesser harm' (2), and 'If two corruptions conflict, the greater of the two is avoided by committing the lesser' (3). ¶

- However, if the government in that ruler's country is one where the people do not possess authority, or possess it only officially but not in actual practice—meaning they cannot remove the ruler or prevent him from renewing his term—then in this case, that ruler’s grip on power creates a fear that he might drag the country toward genuine foreign influence by enabling agents of that foreign state to infiltrate the centers of power in the country. Here, the connection of the liberated country with such a country in a union would lead to harm as long as this ruler holds power in that state. ¶

Unity. It has been stated previously that obligatory unity is prohibited if it leads to harm, for 'there should be neither harming nor reciprocating harm in Islam.' ¶

In such a case, fighting (qital) is prescribed to prevent this harm if it is intended to be imposed by force; because it is an evil (munkar), and fighting for the sake of preventing evils, when they cannot be stopped otherwise, is an obligation (wajib), as previously explained. ¶

Thus, we conclude the issue of fighting for the sake of unity in our present time, where the Caliphate is absent from the international arena. However, when its presence is realized—by the permission of Allah—in the hoped-for future, then fighting for the sake of unity will have a different context, which is the subject of the next paragraph: ¶

Fighting for the sake of unity in the hoped-for future: When time completes its blessed cycle, the Caliphate is established, and it calls upon the Muslims in their various regions to enter under the shade of the Caliphate. What is the ruling on the fighting that developments might lead to for the sake of unity, while the Caliphate is the entity calling for that unity? ¶

The answer is that when this Caliphate is established—by the allegiance (bay'ah) of a Caliph for the Muslims in one of the Islamic regions—as the Imam for all Muslims in the world to establish Islamic rule in all internal affairs, make it the axis of external relations, and carry it as a message to the world; in this state, the bay'ah of this Imam becomes binding upon the neck of every Muslim, even if they have not personally given the pledge, because the Imam has been established and the 'bay'ah of inauguration' (bay'at al-in'iqad) has been correctly completed for him. Any Muslim who does not consider him an Imam, and does not recognize his right to obedience, falls under the scope of the Hadith: 'Whoever dies while there is no pledge (bay'ah) upon his neck, dies a death of ignorance.' ¶

Therefore, all other regions, once they verify the validity of the 'bay'ah of inauguration' of the Caliph, must offer him the 'bay'ah of obedience' and enter as provinces (wilayat) within the Caliphate. As for the holders of power in those regions, they shall remain in their positions as they were, as long as they are fit for them, just as the Messenger of Allah ﷺ did. ¶

The Messenger of Allah ﷺ interacts with those in power in the regions he incorporates into the Islamic State, for as long as the public interest (maslahah) demands it. Naturally, the Islamic system replaces the existing systems governing Muslims, whether they are man-made (wad'iyyah) or imported. Negotiations may take place for the purpose of joining the Caliphate, where conditions are presented; those that are acceptable are accepted, and those that are unacceptable are rejected. This occurred during the negotiations between the Messenger of Allah ﷺ and the people of Ta'if, who presented demands for entering into obedience and joining the Islamic State. A settlement was reached where the Messenger of Allah ﷺ accepted what was acceptable—such as exempting them from having to break their own idols—and rejected what was unacceptable—such as exempting them from prayer or leaving their idol 'al-Lat' for a certain period before destroying it. The Prophet ﷺ did not accept anything contrary to Islam in his desire to incorporate Ta'if into his state and bring them under his obedience based on conditions that Islam refuses. This became clear when he ﷺ refused the request of the people of Ta'if to leave their idol 'al-Lat' for three years before destroying it. He rejected this condition, and they then reduced the period until they arrived at a request to leave it for one month. They intended—or so they claimed—to protect their ignorant people, women, and children by leaving the idol for that period, as they disliked terrorizing their people with the destruction of 'al-Lat' before they had fully entered Islam. However, the Messenger of Allah ﷺ remained firm in his refusal of this request. This is because the continued existence of any symbol of disbelief (kufr) cannot be permitted in the Islamic State, nor in any of its provinces once they have become part of that state—outside the framework that Islam has established regarding dealings with the dhimmis (protected non-Muslim subjects) and the musta'minin (those granted security). In this same manner, if the Caliphate were to be established in the hoped-for future, and negotiations were held with Muslim countries for entering into obedience, joining under the banner of the Caliphate, and replacing other systems with the Islamic system... and then matters became complicated with some Muslim countries and they refused... ¶

refused to join that union absolutely, or accepted it based on specific conditions that Islam rejects, and then the situation developed to the point where the Caliphate state used force to subdue that region, or more precisely, to subdue the power controlling that region—what is the ruling on this fighting? The answer is: It is a mandatory fight for several reasons: 1. Because that region, or the power-holders within it, are refusing the obedience of the legitimate Imam (the Caliph). Thus, in this state, they are rebels (bughat), and they are to be fought just as rebels are fought. 2. Because unity is among the Islamic obligations, and the authorities in that region refuse to fulfill this duty; indeed, they stand in the way of establishing it. By doing so, they commit a forbidden act (munkar) according to the Shariah, and thus they are fought just as those who commit forbidden acts are fought, to prevent them from continuing the sins and evil deeds they are committing. 3. And if the governance in that region is based on something other than Islam, and manifest infidelity (kufr bawwah) appears in it, then fighting the authorities therein is also legitimate for the sake of establishing the rule of Islam, in accordance with the Hadith: '...and that we do not contest the matter of authority with its people, unless you see manifest infidelity (kufr bawwah) regarding which you have proof from Allah' (1). This is the discussion. What concerns us from these reasons is what relates to our issue in this research, which is: Fighting for the sake of unity between Islamic countries. It is the first and second reasons that provide this connection. With this, we reach the conclusion of the second issue in our research, and we look toward the third and final issue. The Third Issue: Is fighting for the sake of unity between Islamic countries considered Jihad in the way of Allah in its technical sense? The answer to this question requires nothing more than recalling the definition of Jihad so that it may be... ¶

The scale by which we measure all types of combat is this: whatever conforms to this scale is jihad, and whatever does not conform to it is not jihad in its terminological sense. Despite this, combat might be obligatory and meritorious even if it does not bear the name of jihad, and whoever is killed in it is counted among the martyrs of the Hereafter. Conversely, it might also be forbidden and sinful combat, in which it is not permissible to engage or assist. ¶

The definition of jihad—as mentioned previously—is: the combat of those disbelievers with whom there is no treaty or covenant, for the sake of elevating the Word of Allah the Almighty (1). ¶

Furthermore, 'the Word of Allah' means: the word that Allah the Almighty bestowed upon His Messenger (ﷺ), entrusted him to convey to the people, and commanded him and the Muslims to fight for its sake. This word is Islam itself. Just as 'Islam' applies to all the beliefs and rulings it encompasses, it is also applied to a single Islamic ruling from that totality. This is evidenced by the hadiths in which 'Islam' is applied to various matters it brought forth; sometimes these matters increase in number in some hadiths, and sometimes they decrease. Some hadiths apply the term 'Islam' to a single aspect of the religion. Among them is that when the Messenger of Allah (ﷺ) was asked about Islam, he said: 'Five prayers in the day and night' (2). Also, there is the statement of Ibn Abbas: 'Islam: thirty parts...' (3), as well as his (ﷺ) saying: 'Islam: ten parts...' (4), his (ﷺ) saying: 'Islam: eight parts...' (5), and his (ﷺ) saying: 'Islam: good character' (6). ¶

Based on this, a Muslim who fights to fulfill the duty of unity among Islamic countries is indeed fighting for the sake of Islam, because the obligation to establish this unity is one of the rulings of Islam. Consequently, fighting to establish it is fighting for the sake of the Word of Allah the Almighty. ¶

If those whom the Muslim fights for this objective are among the disbelievers (kuffar) who have no treaty (ahd) or covenant of protection (dhimmah) with the Muslims, then this combat is Jihad in the path of Allah, because the definition of Jihad applies to it. ¶

If those whom the Muslim fights for this objective are Muslims who hold fast to the prejudices of ignorance (jahiliyyah), such as regionalism or racism, and thus stand in the way of this unity, or are those whom the colonialist disbelievers have taken as tools for their own agendas—preventing the unification of Islamic lands as commanded by Allah in order to serve colonialism, perpetuate the weakness of the Muslims, and keep them under the dominance and influence of the disbeliever—then in this case, the Muslim’s combat for the sake of unity is not Jihad in its technical sense, even if it is a righteous fight, and abandoning it when one is capable of it is forbidden. As for the other side of the combatants, they are engaged in an act of transgression (baghy) or sedition (fitnah), and their reckoning is with Allah. ¶

As for those who oppose the combatants striving to establish unity being from the 'People of the Covenant' (ahl al-dhimmah): - If the Imam (the leader) judges that the dhimmi have violated their covenant by taking up arms against the establishment of unity, then by this decree, they become belligerent disbelievers (harbi) with no treaty or protection, and thus the Muslim's fighting against them is Jihad in the path of Allah. - But if the Imam does not consider their bearing of arms against the establishment of unity as a violation of the covenant for any reason—as previously detailed in the discussion on 'fighting the ahl al-dhimmah'—then in this case, the Muslim’s fighting them for the sake of unity is not Jihad in its technical sense, even if it is, in itself, a fight that Islam has commanded, blessed its participants, and considered one who is killed therein to be a martyr in the afterlife. ¶

Furthermore, it must be remembered that when the combat is of the nature of Jihad in the path of Allah, it becomes an act of worship. For acts of worship to be valid and for one to be rewarded for them, they must be accompanied by a righteous intention (niyyah). That is, the practitioner must perform it with the intent of complying with the command of Allah and fulfilling a Shariah obligation. ¶

is one of the Islamic obligations. Here, it refers to the realization of unity among Islamic countries. ... And with righteous intention, we come to the conclusion of this discussion. With its conclusion, we reach the final stage of this chapter, in which we have examined many arenas of internal and external combat, and we have identified which of those arenas are arenas of jihad for the sake of Allah, and which of them do not constitute jihad for the sake of Allah, whether they be permissible or prohibited. And now, to a new chapter... ¶

Chapter One: The Pre-Jihad Phase, 'The Islamic Da'wah in the Meccan Period' before the Hijrah. Introduction: Regarding the topics covered in this chapter, and the conclusion and its clarification of the chapter's connection to the subject of Jihad. Section One: The Islamic Da'wah in the phase of secrecy. Section Two: The Islamic Da'wah in the phase of public proclamation. Section Three: The Islamic Da'wah in the phase of presenting the call to tribal leaders, and the conclusion of the pledge (Bay'ah) with the Ansar for warfare. Conclusion: Violence in this phase and the Shariah perspective on it. Chapter Two: The Phase after the Legislation of Jihad, 'The Islamic Da'wah in the Medinan Period' after the Hijrah. Section One: The permission for combat (Qital). Section Two: A brief overview of the reports of wars and their cessation through treaties in the Prophetic Biography (Sirah), and the most prominent legal rulings derived from them. Section Three: The Messenger of Allah's (PBUH) invitation of heads of state to Islam, and its relationship to Jihad. Section Four: The motivations for declaring Jihad on all fronts during the era of the Rightly Guided Caliphate (Khilafah Rashidah). ¶

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Chapter One: The Pre-Jihad Stage; 'The Islamic Call during the Meccan Period' (Before the Hijra). Introduction: Regarding the topics covered in this chapter, and the conclusion, which includes a clarification of the chapter's connection to the subject of Jihad. Jihad in its technical Shariah sense—that is, fighting the disbelievers to elevate the word of Allah, the Almighty—was not legislated in Makkah al-Mukarramah before the migration to Madinah. The verse permitting fighting is sufficient evidence for this, as it was revealed on the road of Hijra from Makkah to Madinah, as will be detailed in the second chapter of this section. It is recorded in Sunan al-Tirmidhi and Sunan al-Nasa'i, on the authority of Ibn Abbas (may Allah be pleased with them both), who said: 'When the Messenger of Allah ﷺ left Makkah, Abu Bakr said: They have harmed their Prophet until he was forced to leave; they shall surely perish. Then Allah the Almighty revealed: {Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory}. So Abu Bakr said: I knew that there would be fighting. In another narration: 'I realized that there would be fighting.' Ibn Abbas said: This is the first verse revealed regarding fighting.' It is clear from the Qur'an's use of the expression 'permission' regarding fighting, and from Abu Bakr's expression of what he anticipated. ¶

Before the call entered the arena of armed conflict, and while on the journey of Hijra to Medina with the Messenger of Allah (PBUH)—it is clear that the battlefield was closed to the Muslims throughout the preceding period of the life of the Islamic call. ¶

This means that the life of the Islamic call in Mecca, from its inception to its conclusion, was a peaceful life on its part; it did not raise a sword, nor did it brandish a weapon, despite the various forms of harm and persecution inflicted upon the bearer of this call and the first generation of believers by the leaders of the polytheists. In fact, the Islamic call adhered to peace for the greater part of its lifespan during the era of the Prophet (PBUH), as it lived in Mecca as a peaceful call for thirteen years (1). When it moved to Medina and acquired an entity and a state, it took up arms and engaged in the fields of battle for ten years (1) until its bearer joined the Highest Companion. But how did the Islamic call transition from peace to war? ¶

How did it live through that stage—the stage of adhering to peace, refraining from action, and abstaining from carrying weapons? And what were the circumstances that prepared it until it was able to impose its international existence, and subsequently began to fight the aggressors and the conspirators against this existence and against the call upon which that existence was founded? This is what we will discuss in the first chapter of this section. It must be noted that it is not the primary purpose of this treatise to chronicle the phase of the Islamic call in Mecca, including all its developments and the characteristics that distinguish each phase, for this is a subject worthy of an independent thesis that delves into its depths to extract lessons from that phase that would benefit the Islamic movements of our time, so that they may take from them torches to illuminate their path, landmarks to define their direction, and to avoid deviation and stumbling! ¶

Yes, it is not the primary purpose of our treatise to chronicle the phase of the Islamic call in Mecca. However, it is necessary to take some glances at this stage because it is the peaceful phase that preceded the stage of Jihad in its combative sense, so that the entry into the subject thereafter may follow. ¶

(1) See: "Al-Rawd al-Unuf" by Al-Suhayli: Vol. 1/281; Sahih al-Bukhari: No. 3851 (Fath al-Bari: 7/162); and see "Al-Mustadrak 'ala al-Sahihayn" by Al-Hakim: Vol. 2/627. ¶

Combat is treated as a natural progression, similar to the transition from a premise to a conclusion, or from the beginnings of matters to their ultimate outcomes! ¶

Therefore, we shall cast three brief glances at the stage of the Islamic Da'wah in Makkah: - A glance at its early years, before it gained strength and its followers increased. - A glance at it after its followers had multiplied and it became empowered through its men. - A glance at it when it began seeking supporters in lands other than its own, having despaired of those nearby, in the hope of finding someone among those far away who would open their heart and their home to it! ¶

Following these three glances, there will be a conclusion in which we examine the aspect of violence and combat throughout this entire stage: the violence with which the polytheists confronted the bearers of this Da'wah, and what stance the men of the Da'wah adopted in response? Furthermore, what are the Shariah texts that regulated the relationship between the Muslims and the polytheists in Makkah regarding this issue, namely, the issue of violence and combat? ¶

With this conclusion, the connection between this chapter and the subject of Jihad, in its combative sense, will clearly emerge. ¶

Accordingly, this chapter will be addressed in three sections and a conclusion, as follows: First Section: The Islamic Da'wah in the secret phase. Second Section: The Islamic Da'wah in the public phase. Third Section: The Islamic Da'wah in the phase of presenting itself to tribal leaders, and the concluding of the pledge (Bay'ah) with the Ansar for warfare. Conclusion: Violence in this stage, and the Shariah stance regarding it. ¶

So observe what was the end of those before you, even though Allah, the Almighty and Majestic, was more capable of granting them victory, as He said: {And Allah had already made you victorious at Badr while you were few in number}. The Prophet ﷺ and his companions were in a similar state, yet it did not prevent them from combat and jihad; rather, they were at the peak of strength and vigor. The consideration in these matters lies in reliance upon Allah (Tawakkul), faith in Him, trust in His promise, and knowledge of His laws (Sunan) regarding His creation. These are things that neither the abundance of numbers, nor the strength of equipment, nor other worldly causes can replace. ¶

If you contemplate the story of Badr, the events that transpired therein, and the signs that were manifested, you will realize that it is a profound lesson in monotheism (Tawhid), certainty (Yaqeen), and excellent reliance (Tawakkul). It demonstrates that victory is from Allah, not by the might or power of creation, but solely through Allah's aid and guidance: {And victory is not except from Allah, the Exalted in Might, the Wise}. ¶

Thus, a believer must prepare for his enemy and utilize available means, while relying upon Allah, placing trust in Him, confident in His victory, and rejoicing in His mercy; for Allah does not break His promise, and He is the Protector of the righteous and the Helper of the believers. ¶

First Section: The Call of Islam in the Secret Phase - Concepts regarding the meaning of secrecy and concealment (kitman). - First Concept: The secrecy of the Da'wah (call), the secrecy of the organization, the secrecy of its members, and the secrecy of performing acts of worship. - Second Concept: The secrecy of performing acts of worship only. - Third Concept: The secrecy of the organization. - What we favor regarding the issue of secrecy and concealment during this phase. ¶

It is that he should constantly keep the remembrance of Allah Almighty in his heart (i.e., Muraqabah), and continue to perform Dhikr with his tongue as well. The reality of Muraqabah is that the servant keeps his heart attentive towards Allah Almighty, remaining conscious at all times that his Lord is watching him. Through Muraqabah, the servant remains protected from the hazards of his heart (evil thoughts), and the love of Allah Almighty becomes firmly rooted in his heart. The more a servant engages in Muraqabah, the more illumination (Nuraniyat) will be generated within his heart. This is a lofty station that is attained through spiritual struggle (Mujahadah) and the abundance of Dhikr. The Mashaikh of Tariqah have stated that Muraqabah is the soul of religion, and without it, Tasawwuf is incomplete. May Allah Almighty bless us all with this bounty. Ameen. ¶

First Discussion: The Call of Islam during the Phase of Secrecy ¶

First and foremost, we must define the concept of 'kitman' (secrecy) or 'sirr' (secret) when it is used to describe the Islamic call during this initial phase of its life in Makkah al-Mukarramah. ¶

Concepts regarding the meaning of 'Secret' and 'Secrecy': ¶

1. The First Concept: That the Prophet (peace be upon him) remained for three years during this phase of the Islamic call in Makkah, inviting to it in secret those whom he trusted among relatives and companions. He did not publicly proclaim the call to the new religion, which focused on the worship of Allah alone and the rejection of idol worship. This was to avoid shocking the Quraish, who were extremely fanatical about their paganism. Those who entered Islam did so secretly and met with the Prophet (peace be upon him) in secret to be educated in the new Islamic culture, which was represented by the revelation descending from heaven upon the heart of the Messenger of Allah (peace be upon him). They also practiced their worship in secret, either in their homes when they were alone or in the mountain passes of Makkah, far from the eyes of observers! ¶

In short, the meaning of 'secret' and 'secrecy' in the Islamic call according to this concept includes the secrecy of the call itself, the secrecy of practicing the rituals brought by this call, and the secrecy of the organization as well. By 'organization,' we mean that those who enter the Islamic call are forged into a single group, distinct from the society in which they live in terms of their creed, values, and leadership, linked together by their creed and values, and committed to the guidance issued by that leadership. By the 'secrecy of the organization,' we mean that the affairs of this organization, the identity of the individuals comprising it, and the meetings between these individuals or with their leadership remain... ¶

Regarding the affairs of Da'wah, in terms of time and place, all of this remained within the framework of secrecy and concealment. This is the first concept of the meaning of 'sirr' (secrecy) and 'kitman' (concealment) in the initial stage of Da'wah, as derived from the collection of writings that addressed this issue. Among the classical writings that point to aspects of this concept is the statement of Ibn al-Qayyim: 'After that, the Messenger of Allah (ﷺ) spent three years calling people to Allah Almighty in secrecy. Then, the verse was revealed: [Proclaim, therefore, that which you are commanded, and turn away from the polytheists (15:94)], so the Messenger (ﷺ) proclaimed the Da'wah, openly declared enmity toward his people, and the persecution against him and the Muslims intensified, until Allah permitted them to undertake the two migrations.' Among the modern writings that indicate this concept is what is stated in the book 'Dirasah fi al-Sirah' (A Study of the Seerah), where the author says: 'The number of Muslims did not exceed forty people during this period. These were all who had embraced Islam during this duration of three or four years, and they were the entire treasury of Islam and its provision for the future. It was a long period during which it would have been possible for numbers many times greater to embrace Islam had the Messenger (ﷺ) performed the Da'wah openly. However, he had not yet been tasked with the obligation of declaring Islam openly, or preaching to anyone except those who showed an inclination toward Islam in their hearts. For this reason, the Muslims at that time did not exceed the aforementioned number, which was small in proportion to the inhabitants of Makkah, who numbered several thousand... The Messenger (ﷺ) had ordered his followers to practice caution, vigilance, concealment, and not to announce their Islam until Allah executes His command.' Furthermore, perhaps among the evidence relied upon by proponents of this concept is what is mentioned in the Seerah of Ibn Hisham, the text of which is: 'Some scholars mentioned that when the time for prayer arrived, the Messenger of Allah (ﷺ) would go out to the mountain passes of Makkah, and Ali ibn Abi Talib would go out with him, hiding from his father, Abu Talib, and from all his uncles.' ¶

And the rest of his people. They would both pray their prayers there, and when evening came, they would return. They remained as such for as long as Allah willed. Then, one day, Abu Talib came upon them while they were praying and said to the Messenger of Allah (ﷺ): 'O nephew! What is this religion that I see you practicing?' He (ﷺ) replied: 'O uncle! This is the religion of Allah, the religion of His angels, the religion of His messengers, and the religion of our forefather Ibrahim'—or as the Prophet (ﷺ) said. 'Allah has sent me as a messenger to His servants. And you, O uncle, are the most worthy of being counseled and invited to guidance, and the most worthy of responding to me and supporting me'—or as he (ﷺ) said. Abu Talib replied: 'O nephew! I do not have the strength to abandon the religion of my forefathers and what they stood upon. However, by Allah, as long as I live, no harm shall reach you that you would dislike!' ¶

In some accounts of Umar ibn al-Khattab's conversion, cited by Imam Ibn al-Jawzi in his book (Tarikh Umar ibn al-Khattab), the following is narrated from (Umar) regarding the beginning of his Islam: 'I said: I bear witness that there is no god but Allah, and that you are the Messenger of Allah! He (ﷺ) said: O Umar, keep it hidden. I said: By the One who sent you with the truth, I will surely proclaim it openly just as I used to proclaim shirk (polytheism)!' ¶

This relates to the first concept of the meaning of secrecy and concealment in the call (Dawah) during its initial phase. ¶

2- The second concept regarding the meaning of secrecy and concealment in the context of what we are discussing is represented by what Sheikh Muhammad Abu Zahra mentioned in his book: 'Khatam al-Nabiyyin' (The Seal of the Prophets), where he stated: 'The narrators might say that the concealment lasted about three years, during which they used to conceal their worship and study. They said it took place in the house of Al-Arqam ibn Abi al-Arqam. However, we must know that the concealment during this period was not a concealment of the Dawah (the call itself), for the Prophet (ﷺ) would publicly declare the warnings and glad tidings he brought. Rather, what was being concealed was the performance of the acts of worship to which the Lord of the Worlds had called. This is why there was persecution of the weak believers and persecution of the Prophet (ﷺ) before the conversion of Hamza and Umar.' ¶

Meaning: The definition of secrecy and concealment in the Dawah according to this concept is limited solely to the secrecy of performing the rituals of worship. The implication of this limitation is that there was no concealment in other matters of the Dawah. ¶

There was no concealment in the dawah (call) itself, as the Sheikh has clarified. Nor was there concealment, for instance, in publicizing the Islam of those who entered into this dawah, as long as one did not provoke the sentiments of the polytheists by declaring one's worship in public in a way that would imply a challenge to the prevailing belief system. This is what can be said regarding the second concept of the meaning of 'secrecy and concealment' (al-sirr wa al-kitman) in the dawah during its first phase. ¶

3 - The third concept: We find a third perspective on the meaning of 'secrecy and concealment' in the work (The Islamic State), which states: 'The matter of the Islamic dawah was manifest from the very first day the Prophet (ﷺ) was sent. In Makkah, they knew that Muhammad (ﷺ) was calling to a new religion, they knew that many had accepted Islam with him, they knew that Muhammad was organizing his companions and looking after them, and they knew that the Muslims were concealing themselves from the people in their organization and in their embracing of the new religion. This knowledge indicates that people felt the new dawah and felt the existence of believers in it, even if they did not know where they gathered or who those believers were who were gathering.' ¶

That is: The meaning of secrecy and concealment in the dawah, according to this concept, is the concealment of the organization. This means concealing the individuals of this organization, and concealing the place and time where the members of this organization gathered, while at the same time being careful to propagate the call to Islam in public—the very call upon which this organization is built. ¶

This is what we have been able to extract regarding the concepts of 'secrecy and concealment' during this first phase of the Islamic dawah in Makkah... based on what authors and researchers of the Prophetic biography (Sirah) have written. ¶

But what is the reason for this difference in concepts regarding the meaning of secrecy and concealment in the matter we are addressing? It appears to me that the reason for this is the reliance on the descriptions found in the biographical works (al-siyar) that characterize the dawah by 'al-istikhfa' (concealment) and 'al-istitar' (veiling/hiding) during the first years of its life in Makkah, as stated in the Sirah of Ibn Hisham, which says: 'Among the things that the Messenger of Allah (ﷺ) concealed and maintained secrecy over, until Allah commanded him...' ¶