Jihad and Martyrdom
Ustaz Moosvi
I seek refuge in the Hearer and the Omniscient Allah from the accursed Satan. In the Name of Allah, the Beneficent, the Merciful. The believers fight for the cause of Allah. The unbelievers fight for the cause of the Devil. So fight against the friends of Satan, for the evil plans of Satan are certainly weak. (Surah Nisa, verse 76).
One of the important Islamic subjects which have often been discussed is Jihad. If most of the Quranic verses are studied carefully and in a proper manner it will be observed that every time after a few verses there occurs a verse which contains an order regarding Jihad. On the one hand fighting and Jihad has been mentioned on one ground or another in the verses containing religious, social and moral principles and orders, and on the other hand the propaganda is being carried on for a few centuries that Islam spread through sword and made advances and con- quests so much so that this vicious propaganda has impressed even our educated young men. The Muslim and impartial non-Muslim scholars have also written books on the Islamic principles of defence and Jihad. What does Jihad mean in Islam and how did Islam make progress? Did a revolution take place in the Arabian Peninsula? How many lives did each party lose in this intellectual, moral and social revolution?
Were the battles fought in the early days of Islam defensive or offensive? All these questions are important m themselves. However, if we start discussing these matters it is feared that we shall he digressing from our real subject and the things which it is proposed to narrate now will he left unsaid Apart from the religious and social orders, laws and rules, defence is a natural and psychological matter Allah has created a power m human nature which is called the power of anger This power is also present in animals in different forms and its object is the defence of their life Every animate being has a right to live and in order to defend this right it makes use of its limbs.
The Almighty Allah has not only deposited this power in every animate being hut has also created it m the plants It appears that some kinds of vegetations are meant for the living beings like fruits and flowers, and there are some other kinds which exist only for procreation although other beings are no doubt pleased with their beauty and they enjoy it. It is for this reason that there are sharp and dry thorns m some fruit-hearing r trees Similarly there are sharp thorns in some flowers Dagger like thorns around a flower indicate its internal power which says with dumb language that its beauty, elegance and sweet smell demand that the hand of an oppressor should not reach it.
In yesterday's meeting a young man recited some verses. (These verses are of Nizami of Ganja. (The translation of) the first verse is as follows: How long will you be frozen like ice and be like a rat which is dead in water.) In any case some one has said well "Man falls a prey to disorder (Khalal) owing to abject life and becomes helpless as a result of cruelty and oppression If you wish to have a hunch of flowers in your lap remain armed and ready for defence like a thorn"
From the point of view of eloquence these verses are in a way a miracle and express a reality in the form of poetry. It is a fact that owing to abjectness and humiliation the psychological equilibrium of a person is destroyed It is possible that those who live the life of abjectness and humiliation may very well perceive the realities, but they cannot express them with their hands and tongue. This is what 'Khalal' (disorder) means. No doubt it cannot be explained in a better way. 'Disorder' means that harmony ceases to exist between man's powers of deliberation, understanding and action. Humiliation creates psychological disorder. If the flower wants to preserve its freshness and beauty and remain fixed to the branch, it is necessary that the thorns should not allow the hand of an oppressor to approach it. Hence this is the natural law of defence which appears in the animals in the shape of horns, paws and teeth, and in the human beings in the shape of the power of anger.
As man has been granted reason which is responsible for utilizing all his natural powers in a correct manner he uses his power of anger to safeguard his right, honour, reputation and national interest. Hence, if we suppose that some law- giver or prophet comes and says that a nation should be deprived of competence to fight and to defend itself, it will be just like a reformer saying that as sexual power is the cause of bad conduct and occasionally of harm, the men and women should be totally deprived of this power. This example shows that the power of anger should continue to exist in the human beings although it should, no doubt, be put on the right path. Allah has created various powers and abilities in man, but has also advised that they should be utilized in a correct manner for the benefit and welfare of mankind.
For example the object of the creation of sexual power is the procreation of human species. Similarly desire for food and hunger have been created in man so that he may eat enough food to remain alive. If the sexual power is not used properly it can, instead of becoming the cause of procreation of species, become the cause of extinction of species. The result of gluttony and sensuality is that instead of living for eighty or one hundred years one passes away at the age of thirty or forty years which is a sort of suicide. If the sexual power is used in an unlawful manner a man instead of being the agent of reproduction falls a prey to gonorrhea and syphilis and his power to generate comes to an end.
Same is the case with the power of anger. When this power appears in man he should use this weapon in a proper manner and should defend his right, honour, reputation and country. However, if this power is used in a manner other than the one prescribed by Allah, for example, if wars are started on lame excuses or an effort is made to attack and occupy the territories of others without just cause, this very power will become the source of genocide. As the power of anger is present in man, it should be bound by rules, and the manner in which it should appear should be wise and healthy. Even if religion and law had not existed the wise and righteous men of the world would have desired to sit together and find out ways and means for reformation.
Now as regards the question as to what they would have done 'we can say that it is possible that they might have thought of a plan to eliminate war totally from the world. However, this is more easily said than done.
Even today such claims are made. Arms reduction and control committees and reconciliation commissions work day and night. This is, how- ever, in conference rooms and palaces, but the underground factories remain busy in manufacturing most destructive arms. Meetings are held to discuss peace, banning of wars and stopping of atomic experiments and right under the very nose of the participants of those meetings atom bombs are manufactured. Then what should be done? What should be done is that the power of anger should be spent in the path of Allah.
This is what Islam says. Islam has given dispute and fighting the name of Jihad and has also imposed the condition of its being in the path of Allah. Jihad in the path of Allah has been ordered in the Quran, Hadith and our religious teachings. Now where and on which side is the path of Allah? Is it towards the sky, towards the Ka'abah or towards Jerusalem? In fact the path of Allah means the path of human welfare i.e. the path of truth and justice. It means the path of human freedom in which some people or some persons belonging to a particular class should not dominate others. The general public should have equal opportunities in the acquisition of knowledge.
N o particular class should monopolize the natural resources which have been created by Allah for all. Allah has bestowed internal strength and spiritual competence on all human beings. He has created this air, this atmosphere and this light for the benefit of all, so that they may make use of their capabilities and corporeal and spiritual powers. It is to maintain this freedom that the believers have been ordered to perform Jihad in the path of Allah. In our jurisprudence there is a chapter on Jihad, which may please be looked into.
Jihad is discussed in connection with the Articles of Worship. There are two parts of our Jurisprudence out of which one deals with the Articles of Worship and the other with Transactions. The difference between Articles of Worship and Transactions is that in the Articles of Worship intention of proximity to Allah is necessary .For example, prayers, fasting, Hajj, Zakat, Khums, ordering to do good and restraining from evil, and Jihad are all Articles of Worship. Hence if a person draws his sword and fights with the unbelievers but not with the intention of proximity to Allah, he will no get spiritual reward. Even if he is killed he will get no reward. He will get spiritual reward only if he performs Jihad with the intention of proximity to Allah. Proximity (qurbat) means being near to Allah. Now let us see once again what 'in the path of Allah' means, where is Allah so that we may come near to Him? Allah is Omnipresent and Omniscient.
His Intention and Attributes are apparent in the world. His proximity is achieved when the individuals and the society act to please Him according to His commands. Allah is Just and Wise. Hence practicing justice and wisdom and making the people utilize the springs of goodness and blessings is Jihad in the path of Allah. It is for this reason that Jihad has been described as one of the Articles of Worship. When we glance at the Quranic verses we find that wherever the word 'fighting' or 'Jihad' occurs the condition 'in the path of Allah' has invariably been imposed. In the verse, which I recited in the beginning as the title of my speech, the Almighty Allah says: The believers fight for the cause of Allah. The unbelievers fight for the cause of the Devil (Taghut). So fight against the friends of Satan, for the evil plans of Satan are certainly weak.
It seems that one part of this proposition is an admitted fact. Dispute and fighting not only exist but they are inherent in human nature. The real thing is the other part thereof. There are two kinds of human beings -the believers and the unbelievers.
Life consists of fighting and effort. Those, who are true believers and whose object is high and exalted, fight for the cause of Allah and those, who are otherwise, fight for the cause of Taghut. You will ask: What does 'Taghut' mean? What kind of word is this? Have those people who read the Qur'an pondered over this word? 'Taghut' is the hyperbolical form of 'Tughyan'. Tafa-alma'o (overflowing of water) means that water became so abundant and its pressure became so much that it over flowed its banks. Consequently there was flood which destroyed the houses in the area and ruined the trees and farms.
This is the meaning of the flood of water. 'Taghut' means the headstrong person who transgresses the bounds. This word is more comprehensive than the words 'despot' and 'dictator', coined by the Greek philosophers and the scholars of sociology, which are still in use. This is so because 'despot' means a headstrong ruler who may possibly rule over himself and may suppress his own desires, but 'Taghut' is that obstinate and headstrong person who transgresses all bounds of decency and tramples upon the rights of all others; his sensual desires increase so much that he may go to any extent. Some people are of the view that 'Taghut, means idol.
It is true that idol is also a meaning of 'Taghut: but this meaning is not quite correct from the literal point of view and it does not also carry this meaning. Literally AI-Taghiah means headstrong, cruel and proud and Al- Taghut means one who transgresses the limit; very misguided; that is, Satan, who restrains others from doing good deeds. Idol may be statute or image of the Roman Emperors or of some other monarch.
In the 60th verse of Surah Nisa the Almighty Allah says: They choose to take their affairs to Taghut for Judgment even though they are commanded to deny him.
Evidently none takes his case to an idol for judgment. This shows that the word 'Taghut' does not mean 'idol'. The word 'Taghut' has occurred in the Quran at perhaps nine or seven places. It has occurred in Surah Baqarah at two places in Aayat-al-Kursi alone. As we all know recitation of Aayat-al- Kursi, especially after prayers, carries great spiritual reward.
Aayat-al-Kursi: There is no compulsion in religion. Certainly, right has become clearly distinct from wrong. who- ever rejects Taghut and believes in Allah has firmly taken hold of a strong handle that never breaks. Allah is All-hearing and All-knowing. Allah is the Guardian of the believers and it is He who takes them out of darkness into light. Taghut is the guardian of those who deny the Truth and he leads them from light to darkness. (Surah Baqarah, Verse 256 & 257)
Man possesses one of the two conditions. Either his acts, his intention and his thinking are for the sake of Allah, in which case he gradually comes out of the darkness of worldly desires into the light of knowledge and learning and sees his future to be bright, or the Devil (Taghut) dominates over him. Man cannot live without a guardian. His guardian will be either Allah or the Devil (Taghut). The Prophets and the Imams are also guardians. We call them wali (guardian) because they implement the Divine Will. Hence they are Aulia of Allah.
The Holy Prophet said to the people: " Am I not nearer to you than you are to yourselves? You wished to be idolaters; you wished to remain ignorant; you wished to shed the blood of one another; you wished to remain weak, abject and helpless and subservient to the neighbouring nations. You have seen that when I took your affairs in my hands you got everything.
" In the same way on the day of Ghadir the Holy Prophet presented the people with the last warning. As the revolution which had taken place was before the eyes of the people and all of them were aware of it, he said: " Am I not nearer to you than you are to yourselves?" If man does not follow the teachings of Allah and the guardians he will inevitably come under the control of 'Taghut'. Its sign and its result have also been referred to thus: 'Taghut will gradually deprive him of the light of nature, reason and perception and push him into the darkness of ignorance, sensuality and wrong thinking.'
As has been said in the Quran the believers fight for the sake of Allah whereas the unbelievers fight for the sake of Taghut. In this world fighting is an unavoidable reality. If fighting ceases to take place in the world the result will be that either the world will cease to exist or it will be transformed into an absolutely new world. In other words if fighting ceases to exist the human nature will undergo an absolute change. In that case his life will be a different life. In any case so long as human nature is as it is, fighting will continue to take place. The fact is that those who are believers fight for the sake of Allah and those who lack faith fight for the sake of Taghut, and they may be cruel and headstrong. Those who transgress the limits ask afterwards:
"What is the object of this fighting?" This is another point. So far I have mentioned so many points. The first point was that fighting is inherent in human nature and it is not possible to eradicate it from the world. The second point was that religion is not opposed to fighting. By religion I mean the perfect religion and not Christianity. Apparently Christianity instructs that there should be no fighting. It is well-known that Prophet Jesus (P) said: 'If some one slaps you on one cheek put the other cheek also before him " But has this ever been followed in practice? What is the source of the wars which take place every now and then? Are they initiated by us, Muslims?
Who was responsible for the bloodshed which took place during the last one century in the shape of civil wars or world wars? Christianity says that if you want to enter the Kingdom of Heaven you should lead a single life; neither a man nor a woman should marry. Has this recommendation ever been acted upon? Has the Christian Europe not become the centre of sensuality? This is the reaction of this restraint. Only a few nuns and monks have occupied the monasteries and subdued their corporeal faculties in the name of Christianity. If it is a fact that Christianity .has given such an order it must be a temporary order. Otherwise this claim is not true. No doubt Islam confirms the Prophethood of Jesus Christ (P). It must, therefore, be believed that all such things are mere concoctions. The Qur'an says: We did not command them to lead the monastic life. This was their own method of seeking the pleasure of Allah. (Surah Hadid, Verse 27)
Monasticism is not the name of leading a single life only. Sequestering oneself from the world, not defending truth and reality and abandoning the right and law of defending oneself is also in fact monasticism. It is for this reason that monasticism cannot become the general law of the world. The administration of the world can be run only by means of that law, which in the first instance builds human disposition and regulates the society according to human nature, and should say simultaneously that natural preferences form part of human disposition, but they should not be used for homicide, plundering, sensuality, invasion and exploitation, but they should be only for goodness and welfare work. You should defend your right, your honour and your country. Defend the constitution and laws. Develop this disposition gradually and make it proceed in the right direction.
Fight them (the unbelievers} so that there will be no disbelief in Allah and Allah's religion becomes dominant. If, change their behaviour there would be no hostility against any one except the unjust. (Surah Baqarah, verse 192 -Surah Anfal, Verse 39)
There are the two aspects of 'in the path of Allah ', one of which is positive and the other is negative. Fight, but with what pose? Should it be for the sake of conquest and to acquire booty? No. On the other hand convey the message of Allah to the people and free them from the servitude of the oppressors. Remove the hardships of human life. Eliminate those powers and classes which are opposed to the rights of the masses and which suppress their rights and speech. These are the meanings of 'in the path of Allah'! Relieve the people of the tightness of the atmosphere so that they may become acquainted with the Source of the Universe i.e.
the Almighty Allah. Fight with the powerful classes who deceive the weak to achieve their own ends and who make their lives miserable -those who make the people go astray from the right path, ensnare them in falsehood, make them deviate from the Unity of Allah and put them on the path of polytheism, idolatry and worship of power. These are the difficulties and troubles of human life which must be removed from the path. We should eliminate those special classes, who lead luxurious lives at the cost of the hard labour of the common people and who trample upon the rights of millions of people as the Caesar and Kisra used to do. Just see what a Muslim soldier once said.
When this bare -footed Arab soldier came to the Commander of the Iranian forces, the Commander said to him: "Have you come to occupy this country? Have you come to loot wealth? Are you hungry? Are you in need of dress? We shall let you have your fill. We shall give money to your officers as well as to your soldiers. So you should go back to your country."
The Iranian Commander thought that he had sufficiently impressed the Muslim soldier. But just see what reply he gave and how his words were recorded in history. He said to the Iranian Commander's face something very meaningful. He said: "We have been deputed by our Prophet to liberate the nations of the world from the man -made laws and religions, which have been made in the interest of some special classes and instead of that to make everyone get his right and to elevate the common people by means of Islam to the position of dignity and respect. (This refers to the Battle of Qadsiya that was fought in 637 A.D. during the Caliphate of Umar, the Second Caliph and wherein Rustam Farrukhzad was killed) This is Islamic Jihad and this is what Jihad means i.e. spreading the truth and endeavouring to preserve one's right. Islam does not call this effort 'fighting' or 'war', but gives it the name of Jihad i.e. effort for the sake of Truth. The jurists mention 'the path of Allah' with it.
Some one asked the Holy Prophet: "What will be the position of a person who goes in the field of Jihad so that he may acquire some booty?" The Holy Prophet said thrice: " Allah will not grant him any spiritual reward."
Another person asked: "If a person participates in a battle to display his bravery, So that people may see his feats and he may become famous, is such a person a mujahid in the path of Allah?" The Holy Prophet replied: " A mujahid is he, who performs Jihad so that Allah's cause may stand supreme and His will may prevail."(Surah Taubah, Verse 40)
This is the path of Allah and this is what Islamic Jihad means. This is not the occasion to narrate all the relevant verses and to explain them.
Of course, it is true that after the early period of Islam crookedness took place among the Muslims. During the period of the Omayyad Caliphs Islamic Jihad was also metamorphosed like everything else of Islam, because it also forms part of the basic principles of Islam. The British historian Carlyle has said very well. I do not remember his exact words (We reproduce Thomas Carlyl's statement from his book "On Heroes, Hero-Worship and the Heroic in History" after end of this chapter - Publisher) but while defending Islam against the accusation that it has spread by means of sword he says: "This matter needs to be studied from a still higher angle.
Is Islam true or not? If it is the code of monotheism and Godliness; if it has its own system which is based on just laws and if it enjoins working for the betterment and welfare of the the people it is a true religion and it is from Allah; if it is true it should spread and flourish -if not by means of sword let it be by means of teeth and claws." It cannot be asked as to why Islam spread by means of sword. The real question is as to what spread -truth or falsehood? Your argument is that as this religion has spread by means of sword it is false. We say that it is not correct. As it is a true religion the sword should necessarily be used for its advancement. Why do you think the other way? If you have no enmity against Islam and if you do not want to calumniate it and humiliate it in the eyes of a handful of fanatic persons of Europe why do you say that Islam is a false religion as battles were fought to spread it.
You should say that as Islam is a true religion it has ordered its followers to fight. If a plant does not bear flowers why should thorns be sown around it? If man does not possess the individual right to live and to defend himself why has he been given the power of anger? As man has been given this power a right of his is established and when he possesses this right it is necessary for him to use this power. Of course this power should be used by him to defend his right and not for an invalid purpose.
This is the reality of Jihad. Hence it is absolutely incredible that a religion which is true and has come from Allah should. have no defensive and propagative aspect and there should be no arrangement for its advancement. If there were a religion, which did not have its defensive system, we do not believe that it would have said that it was from Allah and for the welfare of mankind and its object was the guidance and betterment of the people till the Day of Judgment.
Islam is the religion which desires the reformation of humanity. It turns the face of man from animal desires and makes him pay attention directly to Allah. It wants that the cause of justice may stand supreme. It wants the end of those powerful persons who make the people tools for murder and plundering on various national and other pretexts. In this way it wants religion may become exclusively for Allah. Islam is a religion which aims at becoming the code of our life with its real spirit. Only then will it make us say that Allah is One and He has sent a Prophet for our guidance.
If some one asks you as to how the deviated world can be reformed, you should tell him that the way of its reformation is that the people of the world should wage war against those tyrants who play with the lives, property and honour of the people and plunder their rights. If a sacred battle is fought by means of which the Pharaohs of the time are obliterated from the face of the earth it will not be a bad thing. This is religion.
When some one says: "It is truth" then he should have a sword in his hand and say "It is truth and this truth should advance". Evidently the people will ask: "How far should it advance?" Tell them that it should advance up to the point the religion advances and falsehood surrenders before truth. Now they are Muslims and your brethren.
However, if they say that they wish to continue to hold their beliefs and will pray in their own way, but agree to submit to the general Islamic law, they will be called 'Zimmi' (Non-Muslims in an Islamic State are called 'Zimmi!).
Whoever becomes a Zimmi also enjoys the same rights as a Muslim does. Now an Arab cannot say that as Islam first appeared in his land he is superior to a non-Arab. On the other hand if a non-Arab becomes a Muslim, he becomes equal to an Arab and even superior to him if he is comparatively more pious. Similarly a person, who is more acquainted with the principles and teachings of Islam, enjoys a higher position. This is the criterion of superiority.
To whatever colour or creed a man belongs whether he is a Chinese, a Roman or a Zanzibari, if he admits the reality, he becomes a Muslim and all Muslims enjoy equal rights. None is entitled to tell another: " As I am an Arab and have embraced Islam earlier than you, I enjoy a prior right as compared with you and as you have embraced Islam later, your right is superseded."
The basic reason: for the deterioration which took place after the early days of Islam was that gradually the Arabs became proud and thought that as they were the first to embrace Islam and their country was the birth place of this religion they enjoyed superiority over others. On this basis the Arabs began usurping the rights of others and pushed them back. Later also this national and racial discrimination continued and became the cause of various calamities.
Even today it is the same national and racial bias, which is I found among the foreign rulers and foreign organizations, who are prejudiced against the Muslims, and are creating dissensions I among them and placing obstacles in their path. Would that the Muslims had become brothers like the devoted followers of the early days of Islam ! All of them should be equal and if they fight they should fight to secure freedom for the weak.
To sum up is it possible that there. is a religion in the world which has come from Allah but no order has been given about its advancement and defence? Even if we suppose the existence of such a religion, it will not be correct. After all against whom should fighting take place? Against whom has Jihad been ordered? Jihad means that in the first instance the people should be invited to Islam. As this invitation is exactly in conformity with nature, they will certainly accept it, especially those who live freely.
However, there is a group which includes the. ruling clique and the opportunist class. This group knows that its interest lies in the position that people should not gather together on truth and, therefore, naturally opposes this invitation. It is at this stage that fighting starts and its object is to eliminate this class. Thus those persons, who possess Islamic capabilities, come in the forefront. Did this very thing not happen in Iran? A study of history will show that the people were: happy on being' invited to embrace Islam. Only those military I officers who received pension from the rulers opposed the Muslims and the general public was supporting the Muslims. There are many examples in history which go to show that the Roman and Iranian public cooperated with the Muslims and helped them. The people used to say: "If your slogan is really , Allah o Akbar' (Allah is Great) we are glad to receive you."
They said: " All human beings are equal before Allah and we are, therefore, ready to help you." They, too, therefore, participated in the battle from the side of the Muslims with the object of removing that deteriorated and corrupt class which had suppressed the thinking and capabilities of the people. As a consequence of this the latent capabilities of the Iranians suddenly made their appearance. Turn every leaf of the history of Iran before Islam and after Islam. How did all these poets, scholars, writers, researchers and orators come into existence all of a sudden? It was the blessing of Islam which washed and purified the dirty society.
Islam says: "Preach the truth. If there is any obstacle in the way remove it. If the opponents attack you, you are also entitled to defend yourselves. Your mission is to convey the message of Islam to the people. As Islam is the religion of Allah it is necessary to remove every impediment and obstacle from its way." The second question is that of defence. If the infidels or some other foreign powers attack a Muslim country it is the duty of all Muslims to defend the Muslim country.
Thus there are two kinds of war. The object of one is to advance whereas the other is defensive war .There is also another kind of war and Jihad which is called 'Civil war'. A religious minority may accept the guardianship of the Muslims and acquire the status of "Zimmi" in a country in which Islamic government is established and Islamic laws are promulgated, Islamic penalties are imposed and its administration is run with the money provided by the Muslim tax -payers. As regards the Jewish or Christian minority living in such a country Islam says:
'If the Zimmis remain within the limits of their responsibility and act according to their promise they are free to perform worship in their own way like any Muslim.'
If the Zimmis pay 'Jazyah' (a sort of tax) their life and property will be safe like that of a Muslim. None will be entitled to attack their property and honour. However, if they violate the promise made by them they will no longer remain Zimmis but will become 'Muharib' (Combatant rebels). Since they have transgressed the limits, war will be waged against them within the Islamic country till they obey truth and law and submit once again to the Islamic government.
Now let us see in the light of Islamic Jurisprudence as to what the duties and responsibilities of a Zimmi are, and to what extent the Muslims are under obligation t() mete out good treatment to him. This information is available in detail in our books on Jurisprudence. I, however, quote below an extract from the book entitled 'Mukhtasar-al-Nafe' of Allama Hilli. He says that there are five conditions for being a Zimmi:
(1) The Zimmi should pay Jazyah i.e. he should pay a special tax to" the Islamic public treasury so that his rights are secured and the Muslims do not harm him.
(2) He should not harm the Muslims, should not commit adultery with a Muslim woman, should not steal the property of the Muslims and should not maintain liaison with the enemies of the Muslims.
(3) He should not perform openly those acts which have been declared unlawful by Islam such as drinking wine, adultery and marrying those women to whom marrying is not permissible in Islam.
(4) The non-Muslims should not construct new Churches and. Synagogues, should not ring bells (in the temples) and should follow the general laws in this behalf. (Churches, Masjids and Houses have been discussed and orders relating to them have been narrated). In any 'case the non-Muslims cannot construct new places of worship and if they construct any, the same would be pulled down. At places where the sound of the Azan of the Muslims is raised the sound of bell should not be raised.
(5) No Zimmi is entitled to construct a building which is higher than that of the Muslim.
To whom do the multi-storied buildings situated on our main roads belong? Who are those who are cooperating with the enemies of the Muslims in this country when the Islamic law exists? Is it Islamic jurisprudence:! I wish that you yourselves should admit as to who are usurping the wealth of the Muslims and helping Zionism and all the Jews in the world. Who are they who become the cause of the modesty of Muslim women being outraged? Are they Zimmis or combatant rebels? Only a Jurist can give judgement about it.
If, according to the orders narrated by the Sunni and Shi'ah Ulema in this behalf, a government itself (supposing that this is not the state of affairs in our country) is involved in these matters what is the responsibility of the Muslims and what attitude should they adopt towards that government? What is the order of the Islamic jurisprudence? I do not wish that fanaticism should be involved in narrating this order.
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Author: Dr. Muhammad Ibrahim Ayati
