Chapter 86

Fifth Requirement: The Stance of Muslims on Internal Combat Between Organizations ¶

It is incumbent upon Muslims, especially the leaders of the Ummah—whether they are official leaders holding positions of public responsibility, or unofficial leaders whose voices are heard and who possess influential authority, such as religious scholars, intellectuals, politicians, tribal shaykhs, and prominent figures of society—to not remain idle in the face of the fighting that occurs within organizations. This should be carried out by adhering to what was previously mentioned in the preceding section: standing with the oppressed against the oppressor if there is a clear distinction between the two, as there is no doubt in that. It also involves striving to reconcile the conflicting parties when a dispute arises between them over contested rights or similar matters. ¶

If these noble efforts do not succeed in reaching a reconciliation and ending the conflict, one should, as a final resort, exert pressure on the conflicting parties to compel them to seek arbitration. Each party should appoint an arbitrator acceptable to them, and the disputing parties should then be obligated to implement the legitimate decisions issued by the authorized body tasked with resolving the dispute, in accordance with the details provided in the previous section. ¶

With this, we conclude this requirement, and with its conclusion, we reach the end of this final section of the final chapter of this treatise. ¶

All praise is due to Allah for His aid and guidance, and we now proceed toward extracting the most important findings... followed by the conclusion. ¶

(12) It is said: "More foolish than Habannaqah." Habannaqah was an adult man from the Arabs who used to wear children’s clothes, hang a necklace of bones and cowrie shells around his neck, and join children to play with them. When he saw a stretched rope, he would walk on it, fall, and hurt himself. Among his stories is that he had sons, so he asked them: "Does anyone have anything with me?" One of his sons replied: "I have daughters with you." He said: "Take them." He took them and left. When Habannaqah returned, he asked: "Where are my daughters?" They said: "Your son took them." He said: "How foolish he is; he took daughters who neither eat nor drink!" It is also said: "More foolish than Mawan." He was a man from the Quraish who would weep when he was fed, laugh when he was deprived, and answer incorrectly when asked about anything. It is said: "More foolish than Habaqah," an Arab who believed that everything he saw belonged to him, so he would take everything he found. It is also said: "More foolish than Hazzan," a man who would talk to himself and believe his words would become reality. Among the anecdotes of the foolish: A man asked a fool, "O fool, how much distance is between you and the sky?" He replied, "I do not know, but I know it is very far!" A fool was seen carrying a jar on his head, and it was said to him, "Why do you carry it?" He said, "Because it is too heavy for the ground!" A fool was asked, "What is the way to wisdom?" He replied, "By knowing that you are not wise!" ¶

Conclusion ¶

First: Distilling the Main Results ¶

The most important results we have derived from this treatise are as follows: ¶

First: [Regarding the definition of Jihad in Islamic legal terminology and distinguishing it from other types of legitimate combat in Islam]. ¶

1. Jihad in Shariah terminology: It is fighting in the path of Allah against the disbelievers who have neither a treaty nor a dhimmah (covenant of protection) with the Muslims, and all that is related to fighting, such as calling to it and providing assistance for it. This is after the fulfillment of the required condition for the legitimacy of this combat; namely, conveying the call of Islam to the disbelievers and presenting them with the three options: Islam, entering into the dhimmah, or war. - As for the goal of Jihad: It is to establish the Islamic society, protect it, and defend the Muslims against aggression. ¶

Furthermore, the term 'Jihad' may also be applied — metaphorically — to the condition of its legitimacy, which is the 'call to Islam' before the declaration of Jihad. It is also applied, in this capacity, to every effort exerted that does not involve fighting the disbelievers, with the intention of establishing and protecting the Islamic society... and to every virtuous and required deed... such as enjoining good and forbidding evil... and like fulfilling the rights of parents, performing Hajj... and similar acts. ¶

2 - Every legitimate combat that is not against disbelievers who have no covenant or dhimmah (protection) is not considered—as we have maintained—'Jihad' in the Shariah terminology, even if it is a righteous act. This includes the following types of combat when they are legitimate: ¶

A - Combat against rebels (ahl al-baghy). B - Combat against highwaymen (muharibun). C - Combat in defense of private sanctity (defense against assault/siyal). D - Combat in defense of public sanctity. E - Combat against the deviation of a ruler. F - Combat of fitna (civil strife, in the case of self-defense). G - Combat against a usurper of authority. H - Combat against dhimmis (as long as a ruling of their breach of covenant has not been issued). I - Raiding combat for the purpose of seizing enemy wealth. J - Combat for the establishment of the Islamic state. K - Combat for the unity of Islamic lands. ¶

Secondly: [Regarding the phase prior to the establishment of the Islamic state in Medina, and before the legislation of Jihad]. ¶

3 - During this phase, Muslims were exhorted to be patient under harm and to refrain from defending against aggression, for fear that the defense might escalate into severe damage that would beset the Islamic call and its followers—damage greater than that resulting from patience under harm. ¶

4 - Defense against aggression is permissible in this phase, provided that it does not lead to severe harm that would affect the progress of the da'wah (Islamic call). ¶

5 - It is not permissible in this phase to use violence or weapons to eliminate individuals who stand in the way of the da'wah or harm its proponents, unless it is within the limits of self-defense. ¶

1704 ¶

Third: [The phase after the establishment of the Islamic State, and the legislation of Jihad]. ¶

6 - The expeditions (ghazawat) and wars that took place during the Prophetic era and the era of the Rightly Guided Caliphate indicate that Jihad is legitimate for repelling actual or expected aggression. It is also legitimate for the permanent cleansing of the Arabian Peninsula from non-Islamic presence... Furthermore, it is legitimate for the purpose of removing material obstacles from the path of the Da'wah, and bringing states and peoples under Islamic rule, even if they do not embrace the faith - whenever this is feasible and dictated by the public interest (maslahah). ¶

Fourth: [Regarding the causes for declaring Jihad - in the Shar'i texts]. ¶

7 - The Shar'i texts indicate the legitimacy of Jihad against the disbelievers to elevate the Word of Allah - in an absolute sense - meaning, regardless of whether the disbelievers are aggressors or non-aggressors, as long as they refuse to come under Islamic rule - whenever that is possible. ¶

8 - Defending the Dhimmis (protected non-Muslim subjects) and allies whom the Muslims have placed under their protection against external aggression is considered part of the obligatory Jihad in the cause of Allah. ¶

9 - The default principle in the relationship between Muslims and other states and peoples - before conveying the Islamic Da'wah to them and warning them with the three options - is peace. ¶

However, after conveying the Da'wah and issuing the warning, the relationship with them, following their refusal to respond, is war, unless a peace treaty is concluded between the two parties. ¶

Fifth: [Regarding the rulings of Jihad, and the formation of the Islamic army]. ¶

10 - The default ruling on Jihad is that it is a Fard Kifayah (communal obligation), though it may be a Fard 'Ayn (individual obligation), and it may also be Mandub (recommended), Mubah (permissible), Makruh (disliked), or Haram (forbidden) - depending on the circumstances and situations surrounding the Muslims, the non-Muslims, and the relations between them. ¶

11. It is mandatory to form an Islamic army, organize it, train its personnel, and arm it, such that it is capable of fulfilling the duty of Jihad. ¶

Sixth section: [On Shariah rulings regarding war policy, the treatment of combatants within the Islamic army, and the treatment of enemies]. ¶

12. It is mandatory to attend to the Islamic army's personnel and leadership regarding religious, cultural, and military aspects, provide for all their material and moral rights, and purge the army of elements of corruption whenever they appear. 13. Fleeing from battle is a grave sin. The perpetrator may be subject to the penalty of death. 14. The value of martyrdom and the martyrs must be appreciated, and the martyr’s family must be cared for after him. 15. It is not permissible to intentionally kill those among the enemy who are not combatants, those for whom there are specific Shariah texts, such as women, children, and the elderly. 16. War is deception (harb khud'a); thus, it is permissible to use deceit and misleading tactics against the enemy, provided it does not involve treachery or the breaking of covenants. 17. It is not permissible to mutilate the corpses of enemies, except in cases of retaliation (qisas/reciprocity). 18. When an enemy uses human shields that may not be intentionally killed, one should refrain from fighting if the public interest (maslaha) requires it. 19. Weapons of mass destruction should not be used against the enemy unless necessitated by extreme necessity or an overriding public interest, and only within the strictest limits that necessitate their use. 20. Martyrdom operations are encouraged, provided that there is a clear public interest (maslaha) behind them. 21. It is permissible to carry out kidnapping operations against enemies depending on the public interest, and it is prohibited to resort to them if the harm outweighs the benefit. ¶

22 - It is not permissible to commit acts of immorality or indecency with women from the *ahl al-harb* (people of war) under the pretext of the general permissibility regarding the enemy. 23 - Prayers must be performed during wartime—based on the foundational ruling—though it is permissible to delay them until after the battle if necessity dictates. ¶

Seventh Section: Regarding the Reasons for Ceasing Combat 24 - The conversion of the enemy to Islam terminates the state of war with them. They become equal to other Muslims in rights and duties—according to the provisions of the Shariah—and it is prohibited to seek revenge against them thereafter. Furthermore, it is not permissible to demand compensation for damages they caused while they were at war with the Muslims. 25 - If the *ahl al-harb* enter into the *dhimmah* (protection) of the Muslims, it becomes obligatory to cease fighting them, and it is prohibited to retaliate against them or demand compensation for war damages. They are entitled to the same justice as we are, and are subject to the same accountability as we are. 26 - It is permissible to conclude temporary peace treaties with the enemy, and it is permissible to renew them upon expiration without restriction, depending on necessity or public interest (*maslaha*). It is also permissible to grant *aman* (safe conduct) to individuals from the *ahl al-harb*, and it is prohibited to betray the enemy as long as the treaty or safe conduct remains in effect. 27 - It is not permissible to initiate combat against the enemy during the Sacred Months, except in self-defense against aggression or as a continuation of an ongoing conflict. 28 - If the *ahl al-harb* are defeated and the Muslims penetrate their lands: - *Aman* (safety) shall be granted to those who are not combatants. - As for the combatants and those taken as prisoners of war, there are several options for judgment based on the prevailing interest (*al-maslaha al-rajihah*), such as execution, enslavement, ransom, or granting *dhimmah* and *aman*. It is permissible to sign treaties with the enemy to withhold some of these options, such as execution or enslavement, and it is obligatory to fulfill these treaties according to the rulings of the Shariah. ¶

Eighth: [Regarding Jihad in the Modern Era]. 29. Any relationship between Islamic countries and other nations that results in harm to Muslims is not permissible, such as military alliances, leasing bases or airports, selling strategic materials, and all other forms of aid. 30. If war breaks out between Islamic countries, it is mandatory for Muslims to strive to stop this war, mediate reconciliation between those countries, and prevent foreign states from interfering in conflicts occurring between Muslims. 31. If a Muslim fighter is coerced into participating in an illegitimate combat, they are permitted to attend the battlefield due to duress, but they are not permitted to perform any act that results in the killing of those whose blood is sacred, except in cases of self-defense. 32. The establishment of combat organizations in the Islamic world for the purpose of engaging in armed conflict against the enemy, or conducting fidai (commando/guerrilla) operations within their territory, etc., is considered an act of Jihad in the way of Allah, provided the intention is sincere and the formation of such organizations and their activities are in response to the command of Allah (Almighty and Exalted). 33. It is not permissible for organizations to receive any support if it entails imposing a guardianship that prevents them from exercising their activities required by the rulings of the Shariah. 34. It is not permissible to join any organization based on an illegitimate foundation, such as working to carve up parts of independent Islamic countries to establish further fragmented minor states within the Islamic world. 35. If fighting breaks out between combat organizations, it is mandatory for Muslims to work towards stopping the fighting between them and to strive for reconciliation between the warring parties by every possible means, in accordance with the rulings of the Shariah. ¶

II - Concluding Remarks ¶

What we wish to discuss with extreme brevity in this conclusion — as stipulated in the thesis outline — is summarized in three points: ¶

1. The First Point: A quick comparison between the historical reality of Islamic Jihad and its freedom from greed and malice, while clarifying its role in liberating nations and peoples; contrasted with the reality of warfare among non-Muslims, both ancient and modern, and the evils and catastrophes it harbors. ¶

2. The Second Point: A sincere call to unite Islamic ranks against the true enemy, in preparation for once again undertaking the humanitarian role that Allah (SWT) has charged the Muslims with: the liberation of nations and peoples and the removal of material obstacles to the delivery of the final heavenly message to the earth, so that the word of Allah may be supreme and the word of those who spread corruption may be low. ¶

3. The Third Point: The objective of conveying the message of Islam to humanity and removing material obstacles from its path through Jihad, if necessary, is to attain true peace and prosperity in this worldly life, and to achieve salvation and the pleasure of Allah in the afterlife. ¶

Below, as we have indicated, are brief observations—consistent with the nature of a conclusion—regarding these three points: ¶

1. The First Point: Greed and Malice between the reality of Islamic Jihad and the reality of warfare among non-Muslims. We have established in previous discussions that there were no ambitions behind the Islamic legislation of Jihad regarding the wealth and resources held by nations and peoples. Furthermore, the goal of Jihad was not to slaughter enemies among the combatants to vent grudges boiling in the hearts, whether because of their previous aggression against Muslims or because they profess a faith other than Islam. None of these motives were behind the Islamic legislation of Jihad at all, as previously explained. Rather, the purpose of legislating Jihad was to liberate humanity from systems of tyranny over souls or bodies. ¶

Here, two questions arise in the mind. The first question: Does the historical reality of jihad attest to the veracity of these claims? The second question: Do we find such lofty objectives in the reality of warfare among non-Muslims, in ancient or modern times? ¶

The answer to the first question is: Yes, historical reality—generally speaking—has borne testimony to the lofty objectives that lay behind the Islamic legislation of jihad. Anyone who reads the Prophetic biography (Sirah) and the movements of Islamic conquests from a distance, with insight, awareness, and fairness—far from any corruption of the intellect or the self—can see that veracity standing before them through the pages of history. Indeed, even in those instances where the mujahidin were overcome by an impulsive desire for haste in realizing those noble goals behind jihad, causing them to err by deviating from the legitimate path to achieve them—even in such cases, those in charge of the jihad would confront the mujahidin, saying: 'Stop! You have erred. Your gains from this war are illicit. Return to the enemy everything you have plundered, for it is not lawful for you. Return to where you came from, and resume the jihad against them anew, from the legitimate path!' ¶

We have already known the manifestation of this in the incident that occurred during the time of 'Umar ibn Abd al-Aziz, when a judgment was issued against the Muslims who were fighting in Samarkand, ordering them to leave the lands they had conquered and settled in because the inhabitants had claimed they were taken by surprise, without being offered the three options—Islam, or jizya and submission to the laws of Islam, or war—as is the legal (shar'i) ruling. ¶

Thus, the judicial verdict was issued in favor of the enemies! The mujahidin prepared to leave the country. Here, this justice of Islam shook the hearts of the people of the land! The awe of the conquering power submitting to defeated justice captivated their souls. They quickly relinquished their right after Islam had empowered them with it, and they consented to the Muslims remaining in their lands, as stated in the narration we presented in previous discussions. Moreover, the shar'i rule that the Muslims followed in their dealings with the people [of the book] is sufficient. ¶

The dhimmis—those from the conquered lands—are subject to the rule that 'they have the same rights as we do, and the same obligations as we do.' This principle is sufficient to negate the notion that jihad in Islam was motivated by greed for wealth, the seizure of a country's resources, or their monopolization by the conquerors, even if the inhabitants remained in their old religion. How much more so if they embraced Islam and became equal to the conquerors in every respect? Indeed, they even became leaders among the conquerors in the movement of jihad and liberation. ¶

Just as jihad was not the satisfaction of greed, it was not an outlet for grudges—neither those caused by religious disagreement, nor those caused by the heinous crimes and atrocities that the enemy had previously committed against the Muslims. ¶

Regarding the historical reality of jihad being free from religious animosity—meant to exterminate the disbelievers, eradicate them, or force them to abandon their religion—the greatest proof of this is the continued presence of non-Muslim dhimmis among Muslims to this day. They have their beliefs and their places of worship, neither hindered from them nor forced to abandon them. Indeed, they have been permitted to practice social customs that they consider part of their religion, which would make a Muslim shudder at the mere thought of them! How, then, would a Muslim feel seeing people in his society practicing them? For example, the marriage of a father to his daughter, as practiced by the Magians. Despite this, the Muslim is commanded to live in peaceful and tolerant coexistence with them, as they are citizens who share in the state's allegiance—that is, what is known as the citizenship of the Islamic State. ¶

If religious hatred were behind the movement of jihad, and the Muslims gained power over such people, would they have any existence left among the Muslims? ¶

As for the historical reality of jihad being free from the desire to vent grudges caused by the atrocities previously committed by the enemy against Muslims, the greatest proof of this is what transpired during the Crusades. History tells us that when the Crusaders took control of Jerusalem, they committed the most horrific human massacres, until the city became a vast swamp of Muslim blood, as their own historians (1) state. Then it happened that the Muslims recaptured Jerusalem; what, then, was their stance? ¶

Did the Muslim conquerors not show grace to the Crusaders? They granted them amnesty(1), as if a generous hand had come to erase from the memory of the Muslims the crimes that the people had committed. Thus, you may find whatever you wish of benevolent treatment and transcendence over any grudge or vengeance! It is this high standard of conduct that compelled some Western historians to speak of the Muslim conquest of lands, describing at the same time their own feelings toward this movement of conquest: 'History has never known a conqueror more merciful than the Arabs!' Furthermore, it is clear that the goal of liberating humanity from systems of tyranny over souls or bodies was manifested in the movement of Jihad through the entry of the rulers of the conquered lands into Islam. This meant overturning the systems through which they tyrannized the people in their souls and consciences, denying them the right to choose the religion they believe in. Likewise, they tyrannized them in their bodies, denying them the right to a dignified life and the enjoyment of the fruits of their efforts and the wealth of their lands. The liberation of humanity from these tyrannical systems was achieved through the entry of the rulers of the lands into Islam and their replacing of the existing systems with Islamic ones. This liberation was also achieved by wresting the reins of power from the hands of the tyrants when they refused to enter Islam, and giving them to those among the people of the conquered regions who accepted Islam, or to the conquering commanders, so that they might govern the lands with the system of Islam. This system was the motive for the movement of Jihad, as mentioned in the words of the noble Companion, Ribi ibn Amir, to the Persian commander Rostam, when he said to him: 'We have come to bring people out of the worship of men to the worship of God, and from the injustice of religions to the justice of Islam!' Moreover, this is what history has proven in its pages for the movement of Jihad in general. So what do we find in the pages recorded by history regarding the wars waged by non-Muslims in ancient and modern times? We find quite clearly that greed for the wealth of the conquered lands was one of the important motives in those wars... in their ancient wars, and especially in their modern wars... and this has become known. ¶

History testifies that in the so-called Crusades, where the religious motivation of Western Christian nations was used as fuel, the primary objective of their leaders was the pursuit of material gains and economic benefits. ¶

As for modern warfare, the entire world realizes that the goal of direct or indirect control over various types of natural resources is the fundamental objective behind the wars ignited by major powers. They drag the inhabitants of regions rich in these resources into the fray, until these very resources have become a curse for their owners rather than a blessing. They can neither benefit their nation with them on the path to strength and independence, nor are they safe from the evils and devastation resulting from the conflict over them! ¶

This concerns the greed underlying the wars instigated by non-Muslims. As for hatred, Western history is replete with wars fueled by religious animosity among themselves due to doctrinal differences, even though they all belonged to the same Christian faith—a fact that is well-known and documented. ¶

In the modern era, it suffices to recall what Professor Zafir al-Qasimi mentioned: 'Marshal Allenby stated with full arrogance after the occupation of Jerusalem in 1917: Today, the Crusades have ended!!' And even worse than this, particularly regarding honorable military conduct, is the fact that General Gouraud visited Damascus after the French armies occupied it... ¶

24 July 1920, and he went straight to the tomb of Saladin al-Ayyubi. When he stood at the grave, he drew his sword, placed it upon it, and addressed him saying: 'Saladin! We have returned!!' (1). ¶

I say: I imagine the letters of these words, and that... as if they were drops of poisonous hatred, oozing from black udders that have long been congested with rage, gnawing at the chests of these two men, until this dirty war arrived, in which its perpetrators trampled upon every meaning of honor and the sanctity of covenants! ¶

However, let us turn this page... the page of greed and resentment, the cauldrons of which were and still are boiling in the hearts of those people, driving them to kindle war after war—its narrative is multifaceted and full of sorrow! This conclusion was not written to broadcast their news. Perhaps merely pointing to it is more appropriate in this context... and let us move to the second point. ¶

2 - The Second Point: A sincere call to unify Islamic ranks... ¶

Muslims must realize that in the world today, there is no place for weak nations or small statelets... except if that place is the station of a subservient servant before a vile master. No matter how much this master concerns himself with the affairs of his servant, it is not out of honor or respect, but rather to incite this servant to further devotion in the service of his master! ¶

Yes, the master might ignite a fierce war, claiming it is for the defense of his dear little servant! And that war might cost tremendous amounts of expenditure... but—despite that—the people will not be deceived by what they see and hear, for they know that the costs of that war are not from the master’s wealth, nor from his father’s wealth, but rather a portion of what he seizes from the legacy left behind for his servant by his ancestors. It is for this reason that he defends him, so that this legacy remains solely the plunder of the master, and that no one contests it with him—neither its rightful owners, nor those like him among the greedy masters! ¶

(1) Al-Jihad wa al-Huquq al-Amma fi al-Islam (Jihad and Public Rights in Islam): by Professor Zafir al-Qasimi: p. 7. ¶

I say: Muslims must hold themselves far above the station to which the great powers relegate those weak nations and the possessors of small states—states possessing the immense wealth that our forefathers bequeathed to all members of one single Ummah. ¶

They must realize that the tyrannical, oppressive master in this world will never, of his own free will, allow his servants to liberate themselves from him, thereby cutting off his hands from reaching their wealth and resources—let alone allow them to become masters themselves in this world, to reorganize it differently from the sinful, wicked order that the great master has established. ¶

Indeed, it is not the nature of a despotic, tyrannical master to willingly allow servants to liberate themselves from him. Yet, in any case, this liberation is not impossible for those who truly seek it. For that very master himself was, not long ago, a servant to someone more powerful. By consolidating his strength, unifying his ranks, and maintaining the firmness of his resolve, he did not merely liberate himself from his powerful master; rather, he took his old master's place, even seizing the wealth of nations and peoples that he used to seize. It reached the point where the old master’s greatest ambition was for the new master to count him among his minor partners whom he employs in plunder and pillage! ¶

God forbid that Muslims should aspire to divide the world into a tyrannical master and an oppressed subject, in the manner of the dominant powers of these days. For when they—the Muslims—aspire to liberation and to hold the reins of authority in this world, they do so in order to liberate humanity from the misery it has suffered under the shadow of that system, and indeed to liberate the world from the system itself. ¶

However, regardless of the circumstances, a sincere and free will shall never fail to find its path toward liberation. ¶

For Muslims, this path is: the unification of ranks, the abandonment of disputes, the eradication of all forms of fragmentation imposed upon them by colonialism, rising above narrow-minded egoism, and making great sacrifices. None of this will be achieved unless they hold fast to the Firm Rope [of Allah]; if Muslims hold onto it, they will be saved, and the world will be saved with them. But if they remain distant from it, they will continue to wander in confusion, and the world will wander with them amidst the waves of unjust wars, oppressive regimes, and tyrannical powers. ¶

This is because this firm rope—by which I mean Islam—calls upon Muslims to liberate themselves and, along with them, humanity from the materialist concepts that have turned this world into a battlefield for wealth among the powerful. The most powerful among them is the one who claims the right to seize it first, monopolize it, and deprive others of it, except for the bare minimum to keep them as followers who orbit around him, waiting for what he deigns to grant them—enough to keep them alive—not out of human empathy, but to use them to strike down those who rebel against him and strive for their own liberation and the liberation of humanity from his grasp. ¶

Yes, Islamic concepts, like other non-Islamic concepts, make this world a field of competition. However, it is not a competition for material gain or the exploitation of humanity as others do; rather, it is a competition in the path of goodness, the propagation of spiritual, moral, and human values, and the endeavor to grant happiness to all people. Furthermore, when Islamic concepts encourage the acquisition of material wealth, they aim to make it a means to achieve those noble objectives. Thus, the true liberation of the world from the misery it suffers due to the dominance of other creeds and systems can only be achieved through Islam. This is because of the lofty concepts it carries and its call to embark on a path of struggle to wrest the leadership of the world from the hands that have exhausted and destroyed it by spreading the values of the race for power, the obsession with materialism, and the cheapening of human life on this altar or that—for no other reason than to ensure those hands remain the sole masters of the world, keeping others as slaves who circle around them and sing their praises. ¶

Hence, it became necessary to strip the world’s leadership from those criminal and sinful hands and place it in a compassionate hand that wipes away the pain of humanity, heals its wounds, and causes people to recognize rather than alienate one another, and to cooperate in righteousness and piety rather than in sin and aggression. This sought-after compassionate hand can be none other than that which extended from the heavens to show mercy to the inhabitants of the earth—and I mean the message of Islam. This is the subject of the final point in this conclusion. Point Three: The Objective of Conveying the Message of Islam to Humanity... The objective of carrying Islam to humanity, even if through jihad—that is, fighting the powers... ¶

Removing the obstacles in its path, if possible and when necessary, involves liberating them from the misery they suffer due to the global order imposed upon them. It is an order whose strings are held by that criminal hand which seeks to consolidate and maintain it by all possible means and avenues, so that its exclusive hegemony over the world may persist—as previously noted. ¶

Hence, it was necessary to struggle to dismantle that global order, in order to make Islam—as the final heavenly message to the earth, and at the same time, a system that preserves the natural and legitimate human rights of all people, regardless of their religions, races, or classes, prevents injustice among them, and spreads justice—the architect of the new desired global order. ¶

Muslims must walk the path of struggle and effort to achieve this, instead of submitting to a global order that they and humanity have long suffered under, enduring various forms of pain and shades of torment. The correct Islamic methodology, path, and approach to Jihad have already been explained as the means to achieve this. ¶

Furthermore, everyone under this desired global order will find the revival of all the spiritual, moral, and human values that the current global order has destroyed. They will also find under its shade all the good that a human being desires, whether they are Muslim or non-Muslim. ¶

As for the non-Muslim—even if they remain committed to their religion—they will find under this system tranquility of soul, peace of mind, abundance of life, and expansion in whatever they wish, which realizes their aspirations, benefits themselves and their families, and allows them to serve their community with the good of this world. ¶

As for the Muslim, they will find under this system, in addition to that worldly good which is shared between them and the non-Muslim, everything that motivates and assists them in ascending the ladder of perfection, striving for true happiness—which is attaining the pleasure of Allah the Almighty through constant obedience to Him. Thus, they ensure the good of the Hereafter, in blessings that never end, and in a Paradise as vast as the heavens and the earth. ¶

One of the builders of this towering edifice, and of this noble work for all of humanity. May Allah make us among those who strive towards it through their deeds, so that we may be—by His grace, favor, and generosity—among its people. And our final call is that all praise is due to Allah, Lord of the Worlds. Friday, Damascus, 2 Dhu al-Hijjah 1411 AH / 14 June 1991 AD. 1718 ¶

Sources and References ¶

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