This educational treatise on the God-given rights of Amn, peace, and security in Islam examines the fallacies of extremist ideologies associated with the Wahhabi creed and the Muslim Brotherhood movement. It seeks to highlight the extent of the harm and disruption that, in the author’s view, these doctrines have inflicted upon Islam and Muslim societies. This work is not directed against any specific individual or individuals affiliated with these groups, but rather addresses the broader ideological and sociopolitical implications of extremism.

Abstract

Peace, security, and safety are sacred principles in Islam. The Qur’an, the holy book of Muslims, describes this God-given blessing as al-Amn—security and tranquility. Furthermore, the Qur’an promotes harmony, justice, and protection as essential foundations for achieving meaningful and dynamic societal change through peaceful means rather than violence.

The missions of the prophets of God, along with the life and teachings of Prophet Muhammad ﷺ, established balanced and moderate approaches to social reform rooted in compassion, wisdom, and justice. In contrast, extremist ideologies and movements, such as Wahhabism and the Muslim Brotherhood, represent departures from these principles by violating people’s God-given rights to (Amn) peace and security. Such movements often manipulate sacred texts to advance political and ideological interests while undermining the Qur’anic objectives of mercy, coexistence, and public welfare.

This work presents historical and sociopolitical analyses of extremism and examines its implications for human progress, global stability, and social order.

Definitions

Thulm (Oppression) and Fassad (Corruption)

The Qur’an describes violations of people’s livelihoods, dignity, and security using terms such as thulm (ظلم)—meaning injustice, tyranny, and oppression—and fassad (فساد) —meaning corruption, destruction, and social disorder.

Thulm refers to acts of injustice and oppression inflicted upon individuals or societies, while fassad denotes the disruption of social harmony, moral order, and the natural progression of life and civilization. Violence, instability, and the destruction of communities are among the gravest forms of both thulm and fassad.

In contrast, the Arabic term salaa-h (صلاح) signifies righteousness, virtue, integrity, and reform. It represents the moral opposite of thulm and fassad and serves as a foundational principle for establishing peace, justice, and societal well-being.

Introduction

The Qur’an categorizes violence and the disruption of societies—fassad—as destructive, immoral, and contrary to the divine order. Through the lives and narratives of God’s prophets, the Qur’an provides enduring models for peaceful reform, moral leadership, and constructive societal change away from violence. In contrast, the opponents of prophetic guidance have often resorted to savagery, oppression, and cruelty. Violence committed in the name of Islam ultimately shatters the faith’s profound values of peace, mercy, and human dignity, while serving only the ambitions, wrongdoing, and lust for power of extremists.

The Qur’anic methodology for change is founded upon the establishment of peace, justice, and compassion for all humanity. It emphasizes that true societal transformation begins with the spiritual and moral development of the individual. Through the refinement of character and ethical consciousness, societies rise toward higher standards of virtue, justice, and civilization. From this foundation emerges al-Salaa-h (الصلاح)—righteousness and reform—the essential vehicle for (Amn) safety, security, and peace, and the cornerstone of a prosperous and humane civilization.

Qur’anic Principles of Embracing Peace and Avoiding Rancor

Building, sustaining, and nurturing life is a sacred trust bestowed upon humankind by God. The Qur’an teaches:

“He (God) brought you forth from the earth and enabled you to build and flourish upon it.”
— Qur’an 11:61

This foundational principle of Islam is explored further in the section “The God-Given Trust of Building the Earth.” Assassinations, violent coups, and acts of terror—often committed falsely in God’s name—constitute violations of this divine trust entrusted to humanity to preserve, cultivate, and sustain life on Earth. Violence, in all its forms, ultimately serves only personal ambition and authoritarian political interests.

In his opening statement on The Sunni–Shi‘i Divide, Khaled Abou El Fadl of the University of California, Los Angeles (UCLA), posed a profound question: “What should be done about corrupt political power?” Dr. Abou El Fadl highlights historical transgressions committed by corrupt political authorities against the Muslim Ummah—the global community of believers. Extremist movements often celebrate political dominance and ideological victories at the expense of Islam’s moral integrity, public security, and human progress.

The Qur’an provides comprehensive guidance for resolving disagreements among diverse peoples and communities through peaceful and constructive means. Nowhere does the Qur’an command Muslims to fight Christians or Jews solely because of their faith. Rather, it lovingly invites the People of the Book—Christians and Jews alike—to worship the Creator in sincerity and unity. The rejection of such an invitation is never presented as justification for violence.

God’s command to believers to declare, “We are submitters to Him,” is expressed in language that is peaceful, dignified, and free from hostility or resentment. The Qur’anic wording leaves no ambiguity regarding the spirit of coexistence and mutual respect intended in the message:

“Say: O People of the Book, come to a word equitable between us and you—that we worship none but God, associate nothing with Him, and do not take one another as lords besides God. But if they turn away, then say: Bear witness that we are submitters to Him.”
— Qur’an 3:64

Both the explicit and implicit teachings of the Qur’an reject disruption, hostility, and violence in the world’s pluralistic societies. Its language and message are consistently compassionate, welcoming, and oriented toward cultivating peace while preventing disputes that lead to agitation, hatred, and fury.

In this spirit, it is fitting to recall the words of Pope John Paul II:

“Violence always spawns violence, and wars throw open the doors to the abyss of evil. Thus, may there soon be a spiritual and culturl impuse that will induce people to ban war,. Yes war never again. ”- Pope John Paul II

It is precisely for this reason that God commands peaceful coexistence and respectful engagement with followers of other faiths. The Qur’an states:

“Do not dispute with the People of the Book except in the most gracious manner—except with those who commit injustice—and say: We believe in what has been revealed to us and revealed to you. Our God and your God is One, and to Him we submit.” — Qur’an 29:46

Bringing the Positive Impact on the Hearts of Opponents

Replacing evil with goodness is one of the Qur’an’s central methods for creating meaningful and lasting change within individuals and societies. The Qur’an teaches:

“Good and evil are not equal. Repel evil with what is better, and behold, the one between whom and you there was hostility may become as though he were a devoted friend.” — Qur’an 41:34

Likewise, Muhammad ﷺ embodied this divine guidance in his teachings and interactions with humanity. He said:

“Follow a bad deed with a good one and it will erase it, and treat people with beautiful character.” — Tirmidhi

The Sunnah—the teachings and practices of Prophet Muhammad ﷺ—beautifully demonstrates this principle in dealing with people from every background and walk of life. The wisdom of both the Qur’an and the Sunnah opens the door to one of the most profound dimensions of human experience: the transformation of adversaries’ hearts through gentleness, patience, kindness, and moral excellence.

To remove all doubt concerning this principle, the Qur’an further declares:

“It may be that God will place affection and friendship between you and those whom you now regard as enemies. God is All-Powerful, Most Forgiving, Most Merciful.”— Qur’an 60:7

The Qur’an repeatedly recounts the stories of the prophets to illustrate a compassionate model of engagement free from rage, vengeance, and violence. These narratives consistently teach self-discipline, patience, and emotional restraint while demonstrating peaceful approaches to faith and societal transformation.

All the prophets—including Noah, David, Solomon, Abraham, Moses, John the Baptist, Jesus, and Prophet Muhammad ﷺ—avoided animosity in their divine missions and guidance.

For example, in calling his father to worship God, Prophet Abraham addressed him with tenderness and respect:

“O my father, why do you worship that which neither hears nor sees, nor benefits you in the least? O my father, knowledge has come to me that has not come to you, so follow me and I will guide you to a straight path.”— Qur’an 19:42–43

He further advised him gently:

“O my father, do not worship Satan, for Satan has rebelled against the Most Merciful.” — Qur’an 19:44

Then Abraham cautioned him with compassion and concern:

“O my father, I fear that a punishment from the Most Merciful may overtake you, and you would become a companion of Satan.”

Despite Abraham’s sincerity and gentleness, his father responded harshly and threateningly:

“Have you turned away from my gods, O Abraham? If you do not desist, I shall surely stone you. Leave me for a long time.”

Yet Abraham answered with patience, dignity, and love:

“Peace be upon you. I shall ask my Lord to forgive you; indeed, He has always been gracious to me.”— Qur’an 19:47

This father-and-son dialogue profoundly demonstrates the prophetic method of peaceful engagement. Abraham’s approach remained compassionate and respectful even when confronted with hostility and threats. Rather than responding with anger or violence, he answered with peace and prayer.

The Qur’an consistently presents invitations to faith free from intimidation, coercion, or hatred. Instead, they are characterized by patience, wisdom, and mercy.

Similarly, the story of Prophet Noah and his son reflects this compassionate approach. The flood itself was God’s decree, not an act initiated by Noah, for ultimate judgment belongs to God alone. The Qur’an recounts Noah’s plea to his son:

“And the Ark sailed with them through waves like mountains, and Noah called out to his son, who stood apart: ‘O my son, come aboard with us and do not remain with the disbelievers.’”— Qur’an 11:42

His son replied:

“I will seek refuge on a mountain that will protect me from the flood.”

Noah responded:

“There is no protection today from the decree of God except for those upon whom He has mercy.”— Qur’an 11:43

Likewise, despite Pharaoh’s tyranny, oppression, and even his outrageous claim, “I am your highest lord,” God instructed Prophet Moses to address him with gentleness:

“Speak to him gently, so that perhaps he may reflect or become mindful.”— Qur’an 20:44

Despite Pharaoh’s enslavement and murder of the Children of Israel, God still granted him the opportunity to choose repentance and submission through free will. Ultimate punishment and judgment belonged to God alone—not to Moses nor to any other human being. As discussed later in the section “Only God Can Punish or Forgive,” the Qur’an consistently reserves ultimate accountability to God Himself.

Extremists Arrogantly Assume the Position of God

No human being has the authority to assume the role of God. Since no person can fully and accurately know the intentions, hearts, or inner realities of others, no one has the right to judge or punish people based solely on presumed beliefs or intentions. In light of the Qur’anic guidance and the teachings of the prophets, extremist movements are seen to transgress God’s laws by unlawfully condemning, penalizing, and killing others according to their own interpretations and desires.

In Islam, justice is governed by established legal principles, due process, evidence, and careful examination. Punishment for wrongdoing belongs within the framework of legitimate law and judicial procedure—not the arbitrary judgments of individuals or ideological groups.

Out of His mercy, God grants human beings the opportunity to repent even in the final moments of life. Extremists, however, arrogantly place themselves to override God’s mercy. Such ideologies seek to control people’s spiritual fate as though they possessed divine authority.

The Qur’an addresses this principle directly when speaking to Muhammad ﷺ:

“So remind, for you are only a reminder.”— Qur’an 88:21

“You are not one empowered to compel or dominate them.”— Qur’an 88:22

“Indeed, to Us is their return.”— Qur’an 88:25

“Then upon Us is their reckoning.”— Qur’an 88:26

These verses establish a clear-cut principle: The responsibility of accountability belongs to God alone.

Another Qur’anic passage further reinforces this principle:

“O you who believe, concern yourselves with your own souls. Those who go astray cannot harm you so long as you are rightly guided. To God you shall all return, and He will inform you of all that you used to do.”— Qur’an 5:105

Wahbah al-Zuhayli explains in his Qur’anic commentary al-Tafsir al-Munir that promoting good and forbidding wrongdoing (al-amr bil-ma‘ruf wa al-nahy ‘an al-munkar) is not permitted when it leads to greater harm, violence, instability, or destruction in society. Any action that produces chaos, bloodshed, or public harm contradicts the principles of Islamic justice and wisdom. Such a Qur’anic approach preserves human dignity and societal peace. See our article’ ISIS Formulation Orientation and Destination‘ for more of such lunatic acts.

Infringing upon Public Security: Thulm (Injustice) and Fassad (Corruption)

The Qur’an condemns injustice, oppression, and social corruption, referring to them in some passages as thulm and in others as fassad. All forms of violence violate humanity’s God-given right to live in (Amn) safety, security, dignity, and peace. In addressing these destructive acts, the Qur’an recounts divine guidance and prophetic examples that firmly condemn oppression, societal disruption, and the corruption of human life. Among the most significant examples are the stories of Prophets Abraham, Moses, and Aaron.

a) The Case of Prophet Abraham

In the story of Prophet Abraham, the Qur’an raises a profound question concerning who truly deserves peace, security, and safety—al-Amn. The Qur’an states:

“Which of the two parties has more right to security, if you truly know?”— Qur’an 6:81

The answer immediately follows:

“Those who believe and do not mix their faith with injustice (thulm)—for them shall be security (al-Amn), and they are rightly guided.”— Qur’an 6:82

These verses establish a direct relationship between justice, righteousness, and the attainment of peace and security. Civilization cannot flourish without stability, safety, and moral order. The mission of “building the Earth,” as discussed later in The God-Given Trust of Building the Earth, is a sacred trust granted by God to humanity. Violating people’s right to security and stability is therefore an act of thulm—a rebellion against the divine order established for human flourishing.

Dr. Adnan Ibrahim argues that extremist movements violate humanity’s God-given right to peace by robbing societies of security and stability through acts of oppression and corruption. According to Dr. Ibrahim, such ideologies ignore the Qur’anic principle of al-Amn and instead embrace violence, injustice, and societal destruction. Their crimes include the killing of innocent civilians, the abuse of women and children, the destruction of homes and communities, and the devastation of public life.

Countries such as Syria, Iraq, Libya, and Yemen stand as painful examples of societies devastated by violence and instability carried out in the name of religion and ideology.

God further emphasizes the prohibition of injustice in a sacred narration conveyed by Muhammad ﷺ:

“O My servants, I have forbidden injustice for Myself and made it forbidden among you, so do not oppress one another.”— Sahih Muslim 2577

Thulm and fassad do not remain confined to one place or time; rather, they spread destruction across societies and nations. According to World Reports on the Syrian conflict since 2011, hundreds of thousands of people have been killed, millions displaced, and millions more forced to seek refuge abroad. The humanitarian consequences of such violence have affected entire regions and strained nations struggling to accommodate waves of refugees and social instability.

No moral reasoning or emotional justification can legitimize such devastation. Yet much of this destruction has been falsely carried out in the name of Islam—a faith whose foundational teachings reject oppression, corruption, and the destruction of human life.

The Qur’an warns:

“Do those who commit evil deeds think that We shall treat them like those who believe and do righteous deeds—equal in their life and death? Evil indeed is their judgment. God created the heavens and the earth in truth so that every soul may be recompensed according to what it has earned, and none shall be wronged. Have you seen the one who takes his own desires as his god? God leaves him astray despite knowledge, seals his hearing and heart, and places a veil upon his sight. Who then can guide him after God? Will you not reflect?”— Qur’an 45:21–23

b) The Case of Prophets Moses and Aaron

In another significant Qur’anic example, the Qur’an condemns insecurity, instability, and social division—even in circumstances involving the public worship of something other than God. The story of Prophets Moses and Aaron demonstrates that civil strife, communal fragmentation, and actions leading to civil conflict constitute fassad—corruption, spoilage, and social destruction. The narrative suggests that preserving the unity and stability of society was so important that Prophet Aaron avoided actions that could have triggered violent internal conflict among his people, despite some worshipping the Golden Calf.

Before departing for his spiritual retreat on Mount Sinai, Prophet Moses appointed his brother, Prophet Aaron, to oversee and guide the Children of Israel in his absence. Moses instructed him:

“Take my place among my people, act righteously, and do not follow the path of those who spread corruption (mufsedeen).”— Qur’an 7:142

After forty days, Moses returned and found a group among his people worshipping the Golden Calf. Distressed and angered by what he witnessed, he confronted Aaron, taking hold of his beard and head, saying:

“What prevented you, Aaron, when you saw that they had gone astray, from following me? Have you disobeyed my command?”— Qur’an 20:92–93

Aaron responded calmly and explained the reasoning behind his restraint:

“O son of my mother, do not seize me by my beard or by my head. I feared that you would say: ‘You caused division among the Children of Israel and did not uphold my instruction.’”— Qur’an 20:94

Aaron’s response reveals a profound principle within the Qur’anic worldview: preventing societal division, bloodshed, and internal collapse is a paramount concern. Although idol worship was a grave wrongdoing, Aaron feared that forcefully confronting the people in Moses’ absence could lead to violent fragmentation and civil conflict among the Children of Israel. Thus, the Qur’anic narrative presents social disintegration and communal violence as forms of fassad that threaten the very fabric of society.

Breaking Apart Societies: Acts of Fassad (Corruption and Social Destruction)

From Aaron’s response, Moses came to understand the wisdom behind his restraint. The Qur’anic narrative affirms Aaron’s reasoning that destroying communities and causing division among people constitute fassad—corruption, spoilage, and social destruction—which are condemned and deeply harmful. Had Aaron attempted to forcefully prevent the worship of the Golden Calf, a violent split among the Children of Israel could have become inevitable.

This principle is further clarified in the Qur’anic passage:

“O son of my mother, these people oppressed me, considered me weak, and were close to killing me. So do not let my enemies rejoice over me, and do not place me among the wrongdoing people.”— Qur’an 7:150

The narrative illustrates a profound social principle: violence often breeds further violence and can destroy the very fabric of communities. Dr. Adnan Ibrahim argues that under such circumstances, the destruction and fragmentation of society may become an even greater danger, because civil strife and communal collapse can devastate entire populations and extinguish the possibility of future reform.

Aaron understood that preserving the unity and stability of the community, despite its temporary deviation, allowed the opportunity for correction, repentance, and peaceful restoration once Moses returned. So long as the community itself remained intact, there remained hope that those who had worshipped the Golden Calf would return to reason and guidance.

Confirming the destructive consequences of internal conflict and contention, the Qur’an states:

“Obey God and His Messenger, and do not dispute among yourselves, lest you lose courage and your strength depart from you. Be patient; indeed, God is with the patient.”— Qur’an 8:46

The Qur’an further describes the teachings and mission of Prophets Moses and Aaron as sources of illumination, guidance, and moral clarity:

“And indeed We gave Moses and Aaron the Criterion, a light and a reminder for those who are mindful of God.”— Qur’an 21:48

Through these passages, the Qur’an presents unity, patience, and the preservation of social stability as essential principles in protecting societies from fassad—the corruption and destruction that arise from division, violence, and internal collapse.

Moses Acts Wisely without Contention

What is particularly significant in this Qur’anic account is that Prophet Moses recognized the grave danger of social fragmentation and communal dysfunction. Rather than responding with uncontrolled violence or allowing civil strife to erupt among his people, Moses dealt decisively yet wisely with the source of corruption. He held al-Samiri—the maker of the Golden Calf—accountable by isolating and condemning him, while destroying the idol itself and preserving the broader community’s safety and stability. For further details, see Qur’an 20:95–98.

Human beings gather in societies for essential and constructive purposes: to establish justice and civility, to protect one another from danger and hardship, to defend against enemies and natural disasters, to provide emotional and physical support, and to cooperate in building stable and prosperous communities. These values and relationships form the very foundation of (Amn) security, peace, and civilization.

The Qur’an teaches that undermining these social foundations through violence, division, fear, and communal collapse constitutes fassad—corruption and social destruction. In this sense, the prophetic teachings define fassad not merely as individual wrongdoing, but as any action that cripples the unity, stability, and well-being of society itself.

Part II Realization of Peace and Security

Achieving Peace and Security (Al-Amn) through Peace Accords

The Quraysh, the native tribe of Mecca, were blessed by God with provisions, stability, and protection. He nourished them during times of hunger and granted them safety from fear and insecurity. The Qur’an highlights the vital role of mutual peace, cooperation, and security agreements in establishing prosperous and stable societies.

These peace accords and trade alliances created conditions of safety and economic stability for all parties involved. They protected trade caravans, secured commercial routes, and enabled cooperation between diverse powers and neighboring regions, including the Romans in Syria and the Persians in Yemen. Through such agreements, Quraysh established the foundations of prosperity, stability, and social order.

The Qur’an presents this example as a reminder of how peace and security are essential blessings through which societies flourish:

“For the covenants of security enjoyed by Quraysh—
their covenants for the winter and summer journeys—
let them worship the Lord of this House,
who fed them against hunger and granted them security against fear.”— Qur’an 106:1–4

These verses demonstrate that peaceful agreements, secure trade relations, and social cooperation are among the primary means through which civilizations prosper. Reconciliation and peace accords serve as vehicles for human welfare, economic growth, and collective stability. Through God’s mercy, societies are meant to live in safety, peace, and mutual trust—not in fear, violence, and perpetual conflict.

The Qur’an further warns against abandoning the principles of gratitude, justice, and righteousness that sustain peaceful societies:

“And God sets forth the example of a town that was secure and at ease, with its provisions coming abundantly from every place; but it became ungrateful for God’s blessings, so God made it taste the garments of hunger and fear because of what its people used to do.”— Qur’an 16:112

This Qur’anic example illustrates that security and prosperity are deeply connected to justice, moral responsibility, and social harmony. Extremist movements that spread fear, instability, and violence directly undermine these divine principles by depriving societies of the peace and security that God intended for humanity.

Moses Addresses the Pharos Sensibly

To ensure security and stability, in yet another of Moses’s stories, God directs him to address the Pharaoh wisely and gently despite his extreme oppression of the people he rules. Allah asks Moses:

20:44 فقولا له قولا لينا لعله يتذكر او يخشى
“So, say to him [to the Pharos] lenient words, perhaps he will reflect or take heed.” Qur’an 20:44

Ending thulm and fassad can indeed be done peacefully, not harshly, by provoking words and violence.

Banning Violent Civil Wars and Social Disruptions

Violent civil wars are among the most destructive forms of fassad—corruption and social devastation. They transform once-peaceful communities into battlefields marked by mass killing, fear, displacement, and the collapse of social order. Civil wars not only take human lives but also destroy infrastructure, weaken institutions, devastate economies, and leave lasting psychological and societal wounds.

The scale of destruction and human suffering caused by such conflicts is often immeasurable. Historical studies of major conflicts, including the American Civil War, demonstrate that civilian suffering frequently exceeds battlefield casualties. Deaths resulting from hunger, disease, lack of medical care, displacement, and the collapse of essential services often surpass the direct casualties of combat itself.

The mainstream teachings of Islam, rooted in the Qur’an and the Sunnah of Muhammad ﷺ, strongly emphasize the prevention of violent conflict, social chaos, and destructive internal strife. The Qur’an calls humanity toward justice, reconciliation, compassion, and the preservation of public welfare.

God declares:

“Indeed, Allah commands justice, excellence (ihsan), and generosity toward relatives, and He forbids indecency, corruption, and oppression. He admonishes you so that you may reflect.”— Qur’an 16:90

This verse establishes justice, benevolence, and social harmony as foundational principles of human society, while condemning oppression, violence, and societal disruption. The Qur’anic vision seeks to preserve communities through peace, moral responsibility, and compassionate coexistence rather than through hatred, revenge, and civil destruction.

The Pursuit of Benevolence

God teaches that good and evil are not equal in their consequences or effects upon individuals and societies. The Qur’an states:

“Repel evil with what is better, and behold, the one between whom and you there was enmity may become as though he were a devoted and intimate friend.”— Qur’an 41:34

This divine guidance establishes benevolence, patience, and moral excellence as powerful means for overcoming hostility and wrongdoing. The Qur’anic approach to social reform is not rooted in vengeance, aggression, or hatred, but in compassion, wisdom, restraint, and peaceful engagement. Through kindness and ethical conduct, hearts may be transformed, and conflict reduced.

Muhammad ﷺ affirmed this principle in his teachings:

“Indeed, Allah is gentle and loves gentleness. He grants through gentleness what He does not grant through harshness or through anything else.”— Sahih Muslim

This prophetic teaching highlights the elevated status of mercy, forbearance, and peaceful conduct in Islam. The pursuit of benevolence is not merely a moral ideal; it is a practical and transformative method for healing societies, reducing conflict, and overcoming evil without perpetuating cycles of violence and hatred.

The Good Word Eliminates Discord

God instructs humanity to speak with grace, wisdom, and kindness in all interactions. The Qur’an warns that Satan constantly seeks to sow discord, hostility, and division among people by provoking anger, suspicion, and harmful speech. The Qur’anic expression yanzaghu conveys the idea of subtly inciting and manipulating hearts and minds to create conflict and harm among individuals and communities.

The Qur’an states:

“And tell My servants to speak in the best and most gracious manner. Indeed, Satan seeks to sow discord among them, for Satan is to humankind a clear enemy.”— Qur’an 17:53

This profound divine guidance demonstrates the power of words to either build peace or fuel conflict. Gentle speech, respectful dialogue, and compassionate communication strengthen harmony and mutual understanding, whereas harsh language, provocation, and hateful speech become instruments of corruption and division.

The Qur’anic message, therefore, calls believers to align themselves with the qualities of mercy, dignity, and benevolence embodied in divine guidance. Those who cultivate peaceful and gracious speech contribute to reconciliation and social harmony, while those who deliberately provoke hatred, hostility, and discord follow a destructive path that undermines both human relationships and societal peace.

Fighting Is Permissible Only under Legitimate and Just Conditions

Islam emphasizes that societal reform and human progress should be pursued through compassionate, peaceful, and constructive means. Warfare and armed conflict are not presented in the Qur’an as instruments for domination or aggression, but as limited and conditional measures permitted only under legitimate circumstances.

In The Great Theft: Wrestling Islam from the Extremists, Khaled Abou El Fadl, along with Adnan Ibrahim, emphasizes that fighting in Islam is permissible only within strict ethical and defensive boundaries. Among these conditions are defending people against external aggression, resisting invasion, and protecting communities from oppression and destruction.

The major battles fought during the lifetime of Muhammad ﷺ—such as the Battle of Badr, Battle of Uhud, and Battle of the Trench—were defensive confrontations against forces seeking the destruction and annihilation of the Muslim community.

Under such circumstances, defending society became a necessity rather than an act of aggression.

The Qur’an also permits intervention against those who persist in harming peaceful communities and refuse reconciliation after repeated efforts toward peace and settlement. Even then, the ultimate objective remains the restoration of justice, peace, and social harmony—not revenge or perpetual conflict.

For this reason, the Qur’an commands believers that once hostilities cease, sincere reconciliation and peaceful restoration must follow. The Revelation states in Qur’an 49:9 that efforts should continue toward restoring peace and brotherhood between conflicting parties after fighting ends.

Thus, the Qur’anic framework presents warfare not as a desired state, but as a restricted and conditional response aimed at protecting human life, preserving justice, and preventing greater oppression and corruption. See our ‘Foreign Policy of Islam.’

Prophet Muhammad Conquers Hearts with Peace

Despite Quraysh’s ferocity in Mecca and the hypocrites’ hostility in Medina against Muslims, Prophet Muhammad (PBUH) maintained peaceful practices. He persisted in nonviolent policies with all sides of the conflict. However, Ibn Abi Salul, the hypocrites’ head, betrayed the Muslim army in a treacherous act hours before the Meccans and Muslims’ crucial encounter. He split away from the Muslim army with 300 people and returned to Medina. The hypocrites’ two-faced actions harmed Prophet Muhammad and Muslims on many occasions despite the Muslims’ pursuit of peace with them.

The hypocrites accused the Prophet’s wife of fornication and plotted vicious rumors to harm the Prophet, his family, and the Muslim community. Though he had the upper hand, the Prophet took no violent reaction to such harmful and distressing actions. On the contrary, he humbly insisted on pursuing peace by all grace.

The Opening of Mecca in Peace

Prophet Muhammad, peace be upon him, (p) re-entered Mecca amazingly with no bloodshed. His compassionate plans allowed the Meccans to prepare for peace and emancipation rather than fight or feud. Ten thousand fighters surrounded Mecca, and the Prophet convinced the prominent Meccan leader Abu Sufyan to have Mecca surrender. He assured him of safety for all his people by announcing that,

“Anyone who enters the house of Abu Sufyan is safe! Anyone who stays inside his house is safe! Anyone who enters the Sacred House of God is safe! Anyone who drops his weapon is safe!”

Interestingly, according to some sources, Abu Sufyan was not yet a Muslim and was still practicing the pagan faith. But later converted to Islam after his conscious, fulfilling conversion experience with Muhammad. The Prophet’s peaceful entry into a city full of hate had succeeded. He entered Mecca with his head bowed in humility to God, who had granted him a bloodless return to a city and a society full of hostility against Islam’s new faith.

Upon entering the city, Prophet Muhammad did not force any Meccan to convert to Islam; instead, of committing to a peaceful society despite the different creeds. Both Muslims and others lived in harmony and exercised mutual respect. He declared emancipation and amnesty to all Meccans, though he was fully capable of revenge. It is of great significance for the messenger of peace to teach the message of peace peacefully. He won people’s hearts with his faith-filled love and mercy, regardless of their beliefs or aggression.

Prophet Muhammad Administers the God-Given Rights of Security to Animals

For Prophet Muhammad, the God-given right to security is not limited to people but extends to animals and other creations. On his way to open Mecca, Prophet Muhammad rerouted the 10,000-person army to preserve the right to peace and security for a dog and her puppies. He sets a guard over the animals to ensure their safety. The considerations of the upcoming battle to open Mecca and his sovereignty over Arabia did not tempt the Prophet Muhammad to deprive a dog and her puppies of their God-given right to peace and safety.

The Early Meccan Period

In the early phases of establishing Islam in Mecca, Muslims suffered humiliation, torture, and execution. Prophet Muhammad never permitted retaliation or violence in return. Instead, he endured suffering and practiced patience. The Prophet, moreover, adopted his faith-driven peaceful acts. He asked some of his companions to migrate to Abyssinia on two occasions. He asked the wealthy companions to pay for the slaves under torture and agony by their masters and set them free.

Other faith-driven actions kept the Meccan community undisturbed. The Prophet held his meetings secretly and asked his people not to proclaim their faith publicly. He urged them to pray quietly, not loudly, which induced arguments and violence in the community.

Prophet Muhammad had planned to gradually and patiently spread the word of peace; thus, he did not cause any misunderstanding or misjudgment. Such wisdom is rooted in perseverance, benevolence, and forgiveness. However, a spark of public revolt could quickly flare up into a bloody tribal or civil war that defeats God’s Will for security and stability–al-amn. Therefore, the Prophet Muhammad wisely established an enduring goal of overcoming hatred with respect, love, and compassion.

The Reconciliation Approach

A genuine word of love and care is far more helpful for positive change. The Hudaybiyah treaty with the tribe of Quraysh in Mecca stands out as positive evidence of a peace accord between conflicting parties. Soon after the agreement was signed, God revealed to Prophet Muhammad the Revelation of Al-fat-h, the Grand Opening, endorsing his reconciliatory deal and reflecting Islam’s spirit in pursuing peace. His community’s peace, security, and stability were priorities in Muhammad’s pursuit of his society’s success.

Mecca represents a period of weakness and defeat, and Medina represents the era of Muslim dominance. In both opposite phases, however, Muslims maintained their beliefs of ultimate decency and wisdom.

Part III Radicalism

The Inception of the Extremist Wahhabi Ideology

In the first half of the 1800s, Muhammad Ibn Abdul Wahhab had a personal claim and opinion that Muslims had deviated from true Islam. He pronounced this belief without any legitimacy of the original Islamic ruling. Muhammad Aal-Saud was a leader of a small town (Diriyah) in Najd, the Arabian Peninsula, and had a voracious appetite for power. Abdul-Wahhab and Aal-Saud’s interests led to an agreement to expand and spread Wahhabi’s misleading ways of thinking. To list a few of his misconceptions, Abdul-Wahhab wrongly accused Muslims of shirk (associating others with God), innovating in religion, worshipping graves, and glorifying monuments and saints.

The new Saud-Wahhabi Union rounded up the non-educated Bedouins of Najd and trained them to launch attacks against other peaceful Muslim communities in Arabia. The wrongly educated, well-trained Bedouins ruthlessly killed as many as ten thousand Muslims and slew over one hundred prominent scholars. The Wahhabi-Saudi savages advanced into Arabia, disrupting people’s lives and destroying inspirational Islamic artwork designs in mosques and historical buildings. Muhammad Ibn Abdul Wahhab considered this fabulous heritage to be a matter of associating human-made art with God. The Saud-Wahhabi forces falsely claimed they were liberating Mecca and Medina from shirk and infidelity. Instead, they were harming Islam and causing immense physical and emotional damage to Muslims. This irrational and ill-conceived campaign had started broadly destabilizing the Islamic national community, Ummah.

In this context and with an appeal to common sense, fundamental questions must be tackled. First, could such Saudi barbarism and lunacy of the Wahhabi ever be mandating Qur’anic/prophetic guidance of avoiding violence as set by God and exemplified by the Prophet Muhammad? Common sense tells us NO! It was merely their greed for tyranny. Was this Saudi-Wahhabi union only a group of “corrupt political powers” that Dr. Khaled Abou El Fadl of UCLA alluded to while addressing the topic of the Sunni-Shi’i Divide? The answer is that this group has contradicted the core values of peaceful Islam. They pretended that their purpose was to purify and clear Islam of misconceptions. Still, their violent and disruptive actions and wicked deeds revealed their dishonesty and hunger for vicious power and tyranny.

According to his hateful views, Abdul al Wahhab pretended to educate Muslims better. His acts of destruction, murder, and slaying speak to a mindset of killing Muslims and distorting Islam and its dignified image. The Wahabi-Saudi merger enhanced their malignant violation of peace in the region when they formed and re-formed the three Saudi States to fight the Ottoman Islamic Empire (1517-1923) for 132 years demise 1923. Colonial Britain had its hands immersed in the end of the Ottoman Islamic Empire.

The Qur’an teaches that a soul cannot be executed except by a due legal (court of law) process and in fairness, and that there shall never be a slaying without a criminal cause.

وكتبنا عليهم فيها أن النفس بالنفس والعين بالعين والأنف بالأنف والأذن بالأذن والسن بالسن والجروح قصاص فمن تصدق به فهو كفارة له ومن لم يحكم بما أنزل الله فأولئك هم الظالمون. المائدة45

And We ordained for them therein a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and wounds is legal retribution. And whoever gives up their right as a deed of charity diminishes one’s sins. And whoever does not judge by what Allah has revealed, then these are the wrongdoers. Qur’an 5:45

Let this verse from the Qur’an speak for itself:

‏4:93 ومن يقتل مؤمنا متعمدا فجزاؤه جهنم خالدا فيها وغضب الله عليه ولعنه واعد له عذابا عظيما
But whoever kills a believer intentionally – his recompense is Hell, wherein he will abide eternally. Allah has become angry with him, cursed him, and prepared a significant punishment for him. Qur’an 4:93

Superiority over People

The Qur’an holds as noble the deeds that stem from the humble, pure intentions of believers’ hearts and minds. Unfortunately, the Wahhabi ideology sets its beliefs as superior to all people, whether Muslims or otherwise, to produce a self-serving doctrine based on arrogance and an illogical mindset stemming from a lack of liberal education.

O humankind, indeed, We have created you from male and female and made you nations and tribes (lita’arafu) so that you may know and deal with one another in kindness. Indeed, the noblest of you in the sight of Allah is the most righteous of you [righteousness in the sense of the extent of cooperation]. Indeed, Allah is All-Knowing and Acquainted. Qur’an 49:13

Punishing People As If They Own Them

The extremists’ ideology in general and the Wahhabis in this context call for religious authority and policing of people as if they and their religion are simply property. To Allah belongs the dominion of the heavens and Earth. Only He, the Owner and Creator, can have mercy, punish, or forgive as He wills. The Qur’an states:

‏لله مافي السماوات ومافي الأرض وإن تبدوا مافي أنفسكم أو تخفوه يحاسبكم به الله فيغفر لمن يشاء ويعذب من يشاء والله على كل شئ قدير. آل عمران 284.

To Allah belongs all that is in the heavens and the Earth. Allah will hold you accountable if you show what is within yourselves or conceal it. Then He will forgive whom He will and punish whom He will, and Allah has the power over all things. Quran 2:284

By penalizing people as they please, extremists outlaw God’s role in judging others. It is only their pretension that they are Muslim Jurists. None of their actions conveys education or wisdom. Allah (SWT) says:

ولو شاء الله مااشركوا وماجعلناك عليهم حفيظا وماانت عليهم بوكيل

They would not have taken false gods if it had been Allah’s plan. But We made you not one to watch over their doings, nor are you set over them to dispose of their affairs. Qur’an 6:107

God asks Muslims to inform others gently, respectfully, and lovingly. They are not to deal with those who do not listen to what is righteous in any other way.

16:82 فان تولوا فانما عليك البلاغ المبين
But if they turn away, you only must preach the clear Message. Qur’an 16:82

Not even the Prophet should have the upper hand over people, but by the right word, where Allah asks him to deliver the message and pass knowledge peacefully and understandably. Afterward, all their affairs are in the hands of Allah’s Will. Allah is saying:

من يطع الرسول فقد اطاع الله ومن تولى فما ارسلناك عليهم حفيظا
Whoever pays heed unto the Apostle pays heed unto God, thereby, and as for those who turn away, they have not sent you [O Muhammad!] to be their keeper governing their activities. Qur’an 4:80

A prominent Islamic scholar, Al-Fakhr al-Razi, states in his Grand Tafseer (Interpretation of Qur’an) that Allah told Prophet Muhammad (p) that his job is not to impose religion on people by force but to educate them and equip them with sound knowledge. They are then left to exercise their free will and choose the path they want to follow.

ولا تطرد الذين يدعون ربهم بالغداة و العشي يريدون وجهه ما عليك من حسابهم من شيئ و ما من حسابك عليهم من شيئ فتطردهم فتكون من الظالمين. الأنعام52

Push not away those who call morning and evening upon their Lord in their desiring to see his face; it belongs not unto you to pass any judgment on them, nor does it belong unto them to pass any judgment on you. Therefore, if you drive them away, you will become one with an unjust cause. Qur’an 6:52

What Islamic rule did the Wahhabi ideology build its authority over people, when God did not permit even the Prophet to control people or pass judgments over them? The answer is an overwhelming hunger for influence and power, defying God’s rule, even at the expense of human souls, well-being, the right to life, and freedom of belief.

Forgiveness and Punishments are Allah’s Authority

The Qur’an distinguishes between the prophets’ rightful tasks and God’s. The role of accountability is one God reserves for Himself, not man. As for the Prophet Muhammad, he was no different than any other man. His task, and hence the task of all believers, was to convey the message as the subsequent revelation explains,

وان مانرينك بعض الذي نعدهم او نتوفينك فانما عليك البلاغ وعلينا الحساب
الرعد40
And We will either let you see part of what We threaten them with or cause you to die, for only the delivery of the message is (incumbent) on you while calling (them) to account is Our (business). Qur’an 13:40

Throughout the Qur’an, God speaks of punishing people or towns when they harm or abuse His prophets and rebel against His commands. A few of God’s punishments are the drowning of the Pharos, Noah’s flood, and the destruction of Thamud and Lot’s people. God does not give authority to any human being–neither to the prophets nor their followers–to punish others. See Qur’an 51:31-46 for several accounts of God’s wrath and ultimatums to transgressors.

The Inception of the Muslim Brotherhood and its Ideology

The end of the Islamic Ottoman Empire in 1923 prompted Muslims trained in Islamic Jurisprudence and others to seek to reinstate the Caliphate, the Islamic Empire. Abu al-Ala al-Mawdudi (d.1979) maintained a top-down authoritative approach starting with the head of state and governmental institutions. He was influenced by Jamal al-Din al-Afghani (d.1897), who argued that a Caliphate must rule over a political, Puritan Islamic state. However, this approach proved to lack structural integrity and a solid foundation.

Al-Mawdudi and al-Afghani’s ideology focused on philosophical thought rather than on core Islamic wisdom, morality, and values. On the other hand, Al-Azhar University scholars who represent mainstream Islamic philosophies, such as Muhammad Abduh (d.1905), maintained that Muslim leaders’ focus must be on reestablishing grassroots spirituality and moral virtues through elaborate educational systems. They sought spiritual guidance firmly rooted in the purification of hearts, citizenship, and collaboration with all faith communities. The Islamic leadership should follow the trail that Prophet Mohammad walked on steadily and confidently.

According to Dr. Ali Gomoah, the previous Grand Mufti of Egypt, in 1928, Hassan al-Banna (d. 1966) started the Muslim Brotherhood organization against his mentor and spiritual leader’s advice, Shaykh al-Safi of Dar Al Uloom, in Egypt. Britain exerted considerable military and political influence on the Egyptian Monarch, King Farooq during this time. Moreover, the Ottoman Empire had dissolved only five years prior, leaving Al-Banna fertile ground to recruit members for his cause.

The Muslim Brotherhood party’s bylaws and policies were politically motivated and adopted the top-down philosophy of Jamal al-Din al-Afghani and Abu al-Ala al-Mawdudi. They prioritized governance over education and social welfare. Hasan al-Banna and Sayyed Qutb were convinced that an Islamic state no longer existed, so they dedicated their lives to taking over existing Muslim-majority governments, deeming them non-Islamic or blasphemous-“Kufar.” Al-Banna and Qutb did not follow Prophet Mohammad’s practical, constructive approach to building and maintaining a unified society, as if running away from hard work and responsibility.

Catastrophes of the Wicked Ideologies

Genuine believers are raised and trained in spirituality, moral character, and deep-in-the-heart awareness of God (taqwa). Contrary to that, ideologies like Wahhabis and the Muslim Brotherhood are politically charged by untrained amateurs falsely presenting themselves to the masses as scholars of the highest eminence.

An objective examination of the Muslim Brotherhood’s by-laws discloses a political organization’s ideology in a religious disguise. It had established a secret, militant wing to overtake governments at any cost. Unfortunately, this organization steered the youth generation under a false umbrella of religion. It preyed on their innocence, kindness, and gentleness to radicalize Islamic faith concepts and implications in their minds and hearts. They convinced them they would be committing blasphemy if they did not follow them.

Since the establishment of the Muslim Brotherhood in 1928, constant violence and instability have plagued the Middle East region. Their brutality has reached its ugliest scenarios beyond any imagination. For example, since its independence in 1945, Syria alone experienced ten executed coups and eighteen unsuccessful attempts between 1958 and 1970. Also, several armed revolution attempts were destined to fail. See the following links for details.

http://internationalrelations.org/syria-muslim-brotherhood/

http://www.ikhwanwiki.com/index.php?title=‫‫أحداث_حماه_عام_1964

https://sites.google.com/site/syrianmuslimbrotherhood/

The Muslim Brotherhood has disgracefully deprived the region of much-needed social, political, and economic stability rooted in al-amn. This ideology misinterpreted the sacred texts to serve its evil purpose, which provoked the chaotic situation in the Middle East today. Muslim countries such as Malaysia, Indonesia, and Morocco have enjoyed remarkable progress in technology, agriculture, and the building of needed infrastructure since the Salafi, Wahhabi, or the Muslim Brotherhood’s disruptive ideologies fassad did not inflict these countries.

Dr. Ali Gomaa, the former Grand Mufti of Egypt, described the Muslim Brotherhood’s ideology as an analogy to rebuilding the Giza pyramids upside down! His statement means this ideology has little to no foundational education in Islam. Additionally, Dr. Abou El Fadl states in his book The Great Theft, Wrestling Islam from the Extremists, “It is not surprising that neither al-Afghani nor Mawdudi were trained jurists.” The author believes that the Muslim Brotherhood’s ideology is a definite case of the “corrupt political power” of Dr. Abou El Fadl.

The Imposition of Distrust

The Muslim Brotherhood never admits its use of violence. On the contrary, doing so bred more fassad–distrust, and confusion, leading to suppression. The frequent invocations and violence they practiced forced governments to clamp down on people and repress the freedom of expression and speech. Consequently, governments, civic institutions, and businesses exhausted their resources on containing violence rather than investing in the country’s improvement and progress. The violations of the Muslim Brotherhood of people’s rights are extreme acts of injustice and tyranny, as presented in the following video.

https://youtu.be/BgkT3Z16_hU

Inadmissibility of Armed Paramilitary

The armed paramilitary force within a community can be dangerous, disrupting peace and security. Armed groups can quickly become thugs, especially when things do not go their way. An armed political paramilitary group can threaten any governing system and cause insecurity and instability. The question of the impermissibility of armed groups within the Muslim Ummah can be answered on historical grounds.

For example, Prophet Muhammad disbanded the treacherous armed tribe of Nadheer in Medina to threaten the community’s stability. Likewise, he disarmed the tribes of Khayber and established reconciliatory treaties with them. Similarly, the second Caliph, Umar Ibn al-Khattab, banished the treasonous tribes of Najran from Arabia to Iraq to preserve the community’s established amn and prevent fassad.

These historical manifestations prove the wickedness of the Wahhabi and the Muslim Brotherhood… disrupting life, polarizing and splitting societies, and murdering civilians and government personnel. Moreover, the Wahhabi and the Muslim Brotherhood are separate from mainstream Islam. Their pursuit of power shattered the solidarity and unity of the Islamic nation-Ummah.

Gross Violations of the Words of God

Extremist groups such as Wahhabi and the Muslim Brotherhood defiled the core teachings of Islam in at least three significant areas, which are: the sacredness of the soul, deviating from the mainstream Ummah, an act of fassad as seen above in “The Case of Moses and Aaron,” and the breaching of security- al-Amn.

a) The Sacredness of the Soul – Capricious Killing of People

On several occasions in the Qur’an, God addresses the sacredness of human souls. Therefore, preserving and saving the human soul is a priority in Islamic laws, and killing humans without a just cause is prohibited.

من اجل ذلك كتبنا على بني اسرائيل انه من قتل نفسا بغير نفس او فسادفي الارض فكانما قتل الناس جميعا ومن احياها فكانما احيا الناس جميعا

For this reason, We decreed upon the Children of Israel that whoever kills a human being, unless it is in the course of justice for murder or bloody crimes on the earth, it shall be as if he murdered all humanity. And whoever saves one life is as if he saved the life of all humankind. Our Messengers came to people with evident truth, yet many of them continued to transgress on earth! Qur’an 5:32

وماكان لمؤمن أن يقتل مؤمنا إلا خطا ومن قتل مؤمنا خطأ فتحرير رقبة مؤمنة ودية مسلمة إلى أهله إلا أن يصدقوا فإن كان من قوم عدو لكم وهو مؤمن فتحرير رقبة مؤمنة وإن كان من قوم بينكم وبينهم ميثاق فدية مسلمة إلى أهله وتحرير رقبة مؤمنة فمن لم يجد فصيام شهرين متتابعين توبة من الله وكان الله عليما حكيما 92ومن يقتل مؤمنا متعمدا فجزاؤه جهنم خالدا فيها وغضب الله عليهه ولعنه وأعد له عذابا عظيما. النساء 92-93

It is not conceivable that a believer will slay another believer unless it is a mistake. If one kills a believer by mistake, there is the duty of freeing a believing person from bondage, whether slavery, extreme poverty, crushing debt, or oppression. And pay compensation to the victim’s family unless they forgo it in favor of charity. If the victim was a believer and belonged to a tribe at war with you, free a believing person from bondage. If the victim was a believer and belonged to a tribe with whom you have a peace treaty, you should pay the compensation to his family in addition to freeing a believing person from bondage. For those who find this settlement beyond their means, two consecutive months of Abstinence, as in Ramadan, are ordained through repentance from Allah. And Allah is the Knower, the Wise. Qur’an 4:92

ومن يقتل مؤمنا متعمدا فجزاؤه جهنم خالدا فيها وغضب الله عليه ولعنه وأعد له عذابا عظيما. 4:93

And whoever kills a believer intentionally, his reward shall be Hell, eternally abiding therein, and God will be angry with him, curse him, and for him is prepared great retribution. Qur’an 4:93

The mass and indiscriminate murders the Wahhabi-Saudis committed in Arabia, Syria, Iraq, and Yemen grossly violated God’s Word from the past to the present. However, history shows that the populations of these countries exemplify humility throughout their lives. They peacefully live their daily lives, worshiping their Gracious Creator and caring for their families and their communities’ affairs.

No Concealed Plots of Death and Destruction – Fatk

Bravery and honesty are traits of believers. The Prophet Muhammad wisely and firmly responded to a few Medinan people who had suggested assassinating ‘sanadeed Quraysh,‘ the Meccan leaders of Quraysh, stating:

إِنَّ الإِيمَانَ قَيْدُ الْفَتْكِ، لا يَفْتِكُ مُؤْمِنٌ”-الإمام أحمد بسندٍ صحيح

“[الايمان ] The Faith of Islam prevents fatk; the believer does not ‘yaftik.” [Yaftik from the Arabic word fatk meaning concealed-plotted death, i.e., poison, assassinate, drown, deceive, planned transport failure, use of explosive, betray, and more of the evil work.] … Muslim

Gutless acts are only acts of cowardliness. Facing opponents and engaging them intellectually on shared concerns is the noble method that Prophet Muhammad taught for bringing about a solution. Vandalism and destruction of property are only heinous acts of fatk.

Prohibition of War on Disbelievers with Believers Dwelling Among Them

The accusation of shirk (partnering others with God in worship) and infidelity that Muhammad Ibn Abdul Wahhab professed was simply a ruse. Al-Banna, followed by Sayyed Qutb, wrongly made themselves the guardians of Islam and Muslims. Their threatening of public safety was deemed evil in God’s law, for Allah does not command evil.

Allah ordered Muslims not to fight the pagan Meccans, who barred them from performing the pilgrimage to the Sacred Mosque, to be careful that there were no unknown believers among the Meccans. The protection of all people’s lives and rights, whether believers or non-believers, is mandatory by Allah.

The Qur’an tells the story of this historic event in the next two revelations:

‏‏وهو الذي كف أيديهم عنكم وأيديكم عنهم ببطن مكة من بعد أن أظفركم عليهم وكان الله بما تعملون بصيرا
24الفتح

And He is who, in the valley of Mecca, restrained their hands from you, and your hands from them, after He had enabled you to defeat them; God saw indeed what you were doing. Quran 48:24

Shortly before the Truce of Hudaybiyah, a detachment of Quraysh warriors, estimated between thirty and eighty men, attacked the Prophet’s camp. Muslims, under his leadership, overcame them and took them prisoners of war. After the treaty was signed, they were released unharmed.‏

هم الذين كفروا وصدوكم عن المسجد الحرام والهدى معكوفا أن يبلغ محله ولولا رجال مؤمنون ونساء مؤمنات لم تعلموهم أن تطؤوهم فتصيبكم منهم معرة بغير علم ليدخل الله في رحمته من يشاء لو تزيلوا لعذبنا الذين كفروا منهم عذابا أليما. الفتح25

They denied the truth and debarred you from the Inviolable House of Worship [i.e., the Kabah], preventing your offering from reaching its place of sacrifice. And had it not been for the believing men and believing women [in Mecca], whom you might have trodden down, [i.e., killed. After the Prophet’s and his followers’ exodus to Medina, some Meccans – both men and women – had embraced Islam but had been prevented by the pagan Quraysh from emigrating. As a result, their identities were not generally known to the Muslims of Medina. (If Muslims were allowed to fight to enter the Kabah, they would have unwittingly killed some unknown Muslims.)

It will burden them with guilt, without knowing [had it not been for this, you would have been allowed to fight your way into the city, but you were forbidden to fight] so that [in time] God might admit to His grace whom He chooses. Had they [who deserve Our mercy and they whom We have condemned] been discernible [to you], [Lit., “had they been separated from one another”: i.e., the believers and the pagans among the Meccans. We would indeed have imposed grievous suffering [at your hands] on such of them as were bent on denying the truth. Quran 48:25

God forbade the Muslims from waging war to enter Mecca because of the unknown believers who could be casualties of this war, as explained below. The blood of believers may not be spilled, even at the cost of banning a battle against the pagans. This historic event was a Revelation in the Quran for all humankind, teaching how to protect humanity from disruption and violence.

Given the above Qur’anic passage, how could Muhammad ibn Abdulwahhab conduct vicious, bloody wars against believers practicing the tenets of belief, in the heart of Arabia and within the cities of Mecca and Medina?

حدثنا حجر بن خلف : سمعت عبد الله بن عوف يقول: سمعت جنيد بن سبع يقول: قاتلت رسول الله – صلى الله عليه وسلم – أول النهار كافرا وقاتلت معه آخر النهار مسلما قال كنا تسعة نفر سبعة رجال وامرأتين وفينا نزلت: ولولا رجال مؤمنون ونساء مؤمنات
ابو يعلى في مسنده والطبراني

In the above Arabic narration, Junaid ben Sab’ih is reported as having said:

In my early days, I fought the Prophet Muhammad as a disbeliever. But I defended the Prophet Muhammad in my latter days as I became Muslim, and the verse “And had it not been for the believing men and believing women [in Mecca], whom you might have trodden down” [i.e., 48:25] was revealed on our behalf. We were nine; seven men and two women. -Al-Tabarani and Abu Ya’la

b) Deviating from the Muslim Ummah

The Muslim Brotherhood and Wahhabi groups did not heed the word of God to unify the community. As presented in “The Case of Moses and Aaron – The Breaking of a Society – Fassad (Spoiling and Corrupting),” splitting the Ummah is considered fassad. No divisions are allowed, even in the worship of deities other than Allah. Allah made His guidance about this topic so explicitly clear:

3:103 واعتصموا بحبل الله جميعا ولاتفرقوا

And continue to hold fast, all of you together, to the rope of Allah and break not loose from it. Qur’an 3:103

Furthermore, the Prophet Muhammad said:

‫عن ابن عباس رضي الله عنهما أنه قال: قال رسول الله: إن الله لايجمع أمتي على ضلالة و يد الله مع الجماعة و من شذ شذ الى النار– صحيح البخاري

God ordained that in unity, the Ummah, as a whole, will not go astray, and indeed God favors unison. Whoever deviates (by dishonoring the consolidation rule) deviates, i.e., is deemed to go to Hellfire. –Bukhari

In support of the unity of Muslims, the previous Mufti of Egypt, Dr. Ali Gomaa, explains that one either chooses to be a member of the Ummah or the two choices cannot coexist.

c) Disturbing Security, Safety, and Peace, al-Amn

Al-Amn is the vehicle for a prosperous society because it is a component of security and safety that allows a community to grow. The growth of human civilization is dependent on constructive socioeconomic and sociopolitical factors. Allah, the Creator, commands Muslims to be innovative in striving to beautify all aspects of life. The Qur’an describes the attributes of genuine believers by saying:‏

3:114 يؤمنون بالله واليوم الاخر ويامرون بالمعروف وينهون عن المنكر ويسارعون في الخيرات واولئك من الصالحين

They believe in God and the last day, enjoin what is right and forbid what is wrong, and zealously strive to excel in good works: These are al-Saliheen (the Good-doers who augment the human potential). Qur’an 3:114

In another beautiful passage, Allah confirms that:

38:29 كتاب انزلناه اليك مبارك ليدبروا اياته وليتذكر اولوا الالباب

Here is a Book that We have sent down to you. It is full of blessings, that they may reflect upon its signs [genuinely think through its theories, principles, investigate and discover its predictions, expressions, concepts, and matters], and that men of understanding may receive admonition [i.e., to authorize, invent, and advance life]. Qur’an 38:29‏

When nations establish elemental growth and set the stage for development and progress, spirituality and mind-liberating education assure continued advancement and prosperity.

With security, al-amn, the Qur’anic guidance opens the gates to humanity’s ongoing life-building process.

Part IV The Trust of Building the Earth

The God-Given Trust of Building Earth

The context and subject matter of the Qur’an guide humankind to flourish in their lifetime. God grants people the values of reasoning, choice, and creativity. All religions preach that the human being is the vicegerent of God on Earth. God entrusted humankind to facilitate and assist in the growth and advancement of welfare on planet Earth.

‏والى ثمود أخاهم صالحا قال ياقوم اعبدوا الله مالكم من إله غيره هو أنشاكم من الأرض واستعمركم فيها فاستغفروه ثم توبوا إليه إن ربي قريب مجيب. هود61
He (God) brought you into being out of the Earth and enabled you to build and thrive thereon. Qur’an 11:61

God mercifully made all that existed on Earth and in the heavens at human beings’ disposal so everyone could attain prosperity and a good life.

وسخر لكم مافي السماوات ومافي الأرض جميعا منه إن في ذلك لآيات لقوم يتفكرون. الجاثية 13

And He has made subservient to you, [as a gift] from Himself, all that is in the heavens and on Earth: [I.e., by endowing man, alone among all living beings, with a creative mind and, thus, with the ability to make conscious use of the nature that surrounds him and is within him] in this, behold, there are messages indeed for people who think! Qur’an 45:13

After making the heavens and Earth accessible to humankind and giving people the faculties to improve, God also establishes rewards for those who seek to enhance life by pursuing cooperation, benevolence, and perseverance.

وهو الذي جعلكم خلائف الأرض ورفع بعضكم فوق بعض درجات ليبلوكم في ما أتاكم إن ربك سريع العقاب وإنه لغفور رحيم. الأنعام 165
“He is the One who made you His vicegerent in the Earth, and He raised some of you above others in ranks to test you by what He has given you. Surely, your Lord is efficient in enforcing retribution, and He is Forgiver, Most Merciful.” Quran 6:165

ثم جعلناكم خلائف في الأرض من بعدهم لننظر كيف تعملون. يونس14

Then We made you successors on Earth after them [the people of Thamoud] to see how you would perform. Qur’an 10:14

‏ليسوا سواء من أهل الكتاب أمة قائمة يتلون آيات الله آناء الليل وهم يسجدون ويسارعون في الخيرات يؤمنون بالله واليوم الآخر ويأمرون بالمعروف وينهون عن المنكر وأولئك من الصالحين. آل عمران 114-113

They are not all the same; from the Scripture, people are an upright nation; they recite God’s revelations during parts of the night, and they prostrate. They believe in God and the last day, enjoin what is right and forbid what is wrong, and zealously strive to excel in good works. These are righteous believers. Qur’an 3:113-114

Improving everyday life is imperative for achieving a more positive attitude. Ali Ibn Talib, the Fourth Caliph, teaches Muslims, “A loser is the one whose two days are the same.” He encouraged Muslims to pursue a better tomorrow. Best of all, teaching this is the golden advice of Prophet Muhammad:

إذا قامت الساعة وفي يد أحدكم فسيلة فليغرسها
Even when the Day of Judgment is happening, and there is a tiny sprout (seedling) in your hand, you should continue to plant it. –Bukhari and Ahmad

See our ‘Innovations: An Integral Part of Muslim’s Life‘ article.

Nonviolent Revolutions have many peaceful marches worldwide. 75% of all revolutions pursued a nonviolent approach, knowingly or unknowingly following the tradition of the Prophet Muhammad to create positive change in societies. As a result, they reached their potential and goal peacefully, with few or no casualties.

A list of these non-revolutions can be found here.

Casualties of Civil Wars

Civil wars and brutal revolutions consumed millions of lives and resulted in hundreds of millions of human tragedies. There are five more human casualties for every three soldiers killed in a battle. The following links illustrate the magnitude of human suffering resulting from violent, armed revolutions that force political, social, or religious change.

http://internationalrelations.org/syria-muslim-brotherhood/

http://www.rationalrevolution.net/articles/casualties_of_war.htm

http://ultimatehistoryproject.com/executions-the-guillotine-and-the-french-revolution.html

https://www.civilwar.org/learn/articles/civil-war-casualtie

Conclusion – A Plea to the Mindful

I conclude with a plea to all people worldwide, from diverse backgrounds, cultures, and faiths, to take to heart and mind an action plan that promotes peace initiatives everywhere and in all walks of life. The blissfulness and practicality of the Qur’an and the Sunnah of the Prophet Muhammad are authentic resources for ensuring security and safety for all people, including Muslims. Proactive and extensive educational programs must fully use modern-world technology and social platforms to restore genuine mainstream Islam. The defeat of “corrupt political power” is the author’s vision for fulfilling humankind’s mission to serve God on Earth. The truth and nothing but the truth are the mission and vision of this writing. God tells humankind:

103:3 وتواصوا بالحق وتواصوا بالصبر

Exhort one another to truth and exhort one another to endurance. Qur’an 103:3‏

Revitalize and respond to the call of guidance of God and His Messenger.

ياايها الذين امنوا استجيبوا لله وللرسول اذا دعاكم لما يحييكم واعلموا ان الله يحول بين المرء وقلبه وانه اليه تحشرون“8:24.

O you who believe! Answer (the call of) Allah and His Messenger when he calls you to that which gives you life. Qur’an 8:24

References

Abou El Fadl, Khaled, The Great Theft, Wrestling Islam from the Extremists, HarperCollins, New York, NY, 2007

Websites

http://www.rationalrevolution.net/articles/casualties_of_war.htm

http://ultimatehistoryproject.com/executions-the-guillotine-and-the-french-revolution.html

http://www.ikhwanwiki.com/index.php?title=أحداث_حماه_عام_1964

https://sites.google.com/site/syrianmuslimbrotherhood

https://www.civilwar.org/learn/articles/civil-war-casualtie

The Shattering of God-Given Rights to (Amn) Safety Security and Peace

May 12, 2018

Fighting Is Permissible Only under Legitimate and Just Conditions Prophet Muhammad Conquers Hearts with Peace The Opening of Mecca in Peace Prophet Muhammad Administers the God-Given Right of Security to Animals The Early Meccan Period The Reconciliation Approach