Badges mark quoted or attributed material (Qur'an, hadith, another author, an opposing view). Unbadged passages are Maulana Wahiduddin Khan's own words.
The Eradication of Fitna
Islam emerged in the first quarter of the seventh century. At that time, monarchy was the order of the day all over the world. To the political rulers of that epoch, dissent of any kind, particularly religious free thinking, was anathema, because they saw it as a threat to their power. Therefore, to achieve political consolidation, the monarchs of those days adopted the principle of ideological coercion. Religious persecution thus became a weapon in the hands of the despots, so that no new ideology could be allowed to develop. Strong exception was taken to the growth of any other religion save that approved by the state. The independent thinking so essential for intellectual progress, was thus cruelly suppressed, and that was why, during the long periods of monarchical rule, neither could the sciences flourish, nor could individuals opt for the religion of their choice. Anyone who had the audacity to make an issue of this was likely to face summary execution.
The Quran refers thus to the religious oppression of ancient times:
Cursed be the people of the trench, who lighted the consuming fire and who sat around it watching the believers whom they were torturing. And they had nothing against them, save that they believed in God, the Mighty, the Praiseworthy. (85:4-8)
The human condition of those days is similarly depicted in a Makkan tradition narrated by Khabbab ibn al Arat: We complained to the Prophet at a time when he was resting in the shade of the Kabah wall. We said to him: “Don’t you pray for us to God?” The Prophet replied: “Those who went before you faced such unbearable trials (due to their faith in a religion other than that of the state). One of them would be brought for trial, a pit would be dug for him, then he would be buried in it in a standing posture, with his head above the edge of the pit. Then a saw would be passed through his head until it split into two parts. Yet even such severe trials did not cause him to waver from his faith. People were scraped with iron combs until all their skin came off and the bones of their bodies were exposed. Yet these acts of persecution did not deter them from adhering to their faith. Certainly God’s will shall prevail (that is, the age of religious freedom will certainly come) when a traveller will journey from Sana’a to Hadhramawt, (that is, from one region to another,) without fearing anyone save God. And he will fear no wolf for his sheep. Yet you are in a hurry.” (Sahih Bukhari, Kitab al-Manaqib, Chapter, Alamaat an Nubuwah fi‘l Islam).
This hadith shows that one of the revolutionary changes to be ushered in in the wake of the Prophet’s mission was the end of this ancient age of religious persecution and the replacing of it with an age of religious freedom in order to smooth the path for God’s servants to follow His religion. This most significant transformation was to take place as part of a divine plan. That is why the Quran enjoined the Prophet’s companions to pray in advance to God: “Lord, do not lay on us the burden you laid on those before us. Lord, do not charge us with more than we can bear.” (2:286)
This prayer was revealed by God Himself for the benefit of the believers. It was like a divine ordinance announced in the form of a prayer to be recited by the companions. This means that God, who is the controller of history, had decreed a change in this coercive political system of ancient times in order that the religion of Monotheism could be practised and the invitation to people to answer its call could be issued in an atmosphere of freedom—a task which till that point had been seriously hindered by the prevalent religious oppression.
This divine edict became a reality, ostensibly as a result of human intervention, but actually with the succour of the Almighty. In consonance with this divine plan, the Quran enjoined the believer to “make war on them until persecution (fitna) shall cease and Religion is only for God. If they desist, God is cognizant of all their actions; but if they pay no heed, know then that God will protect you. He is the Noblest Helper and Protector.” (8:39-40)
Religious coercion through persecution was totally against the Creation Plan of God. God created this world for the purpose of putting mankind to the test. For this purpose to be fulfilled, everyone in this world had to enjoy full freedom of speech and action. If people were divested of their freedom, the very purpose of the test would be defeated. Therefore, God granted special help to the believers, so that they might put an end to a system which had suppressed the freedom essential to the divine test in this world.
In order that religion might be wholly for God, the original natural state had to be re-established, that is, a state which was in accordance with the creation plan of God. Here religion (din) does not refer to Shariah, but to what in chapter 30, verse 30 of the Quran is called ‘upright nature.’ That is to say, what the believers were commanded to establish was religion in the sense of divine nature and not religion in the sense of Shariah. In other words, it would be proper to say that it was like a kind of divine operation carried out by the Prophet’s companions. This was initiated in Arabia where, within a period of 23 years, the religious oppression which had prevailed there under the Quraysh, was brought to an end forever.
In those days, there were two great powers in the neighbourhood of Arabia—the Sassanid and the Byzantine empires. These were two of the greatest bastions of the politically coercive system of ancient times. Their perpetuation meant the consolidation of this manner of governance and it was only their extinction which could put an end to it. However, the believers launched these campaigns against the empires in defence. The aggression had been initiated by these empires themselves. This oppression soon bore fruit during the rule of the second Caliph, Umar Faruq. During his caliphate, the light of these two despotic empires was forever extinguished.
The French historian, Henri Pirenne, has rightly observed that, if the Arab Muslims of the seventh
century had not liquidated the Sassanid and Byzantine empires, mankind might never have been freed from tyranny, and the world might never perhaps have witnessed the age of human freedom with its sweeping intellectual revolution.
Abdullah ibn Umar, a companion of Prophet Muhammad and son of the second Caliph, observed on one occasion: “we fought according to the Quranic injunction to end fitna, religious persecution, until fitna was abolished from the face of the earth forever.” (Sahih al-Bukhari).
This means that fitna, or the ancient political coercive system, had been dealt a severe blow during the period of the pious caliphate itself but, like many other major historical revolutions, this new phase only very gradually reached its culmination.
In the wake of the revolution in the first phase of Islam, religious freedom took a decisive course in history, spurred on in the initial stages by Muslim action, and in the later stages by the active participation of non-Muslim nations. In the first half of the twentieth century, firstly through the League of Nations and later through the United Nations, all the nations of the world unanimously declared that religious freedom was a fundamental right for all, and could not under any circumstances be abrogated.