3. 06. Cowardice

God says

No human being can die save by God’s leave at a term pre-ordained... Q3:145 ….

and neither did they, [God-devoted men,] weaken nor did they abase themselves [before the enemy] since God loves those who are patient in adversity; Q3:146

If God helps you, none can overcome you: if He forsakes you, who is there after that, that can help you? In God, then, let the believers lay their trust. -- Q3:160

It is but Satan who instills (into you) fear of his allies: so fear them not, but fear Me, if you are (truly) believers! -- Q3:175

Prophet said

“The worst of what is in a man is extreme niggardliness and extreme cowardice.” – H: Abu Daud. N: Abu Hurairah

The Messenger of God sought refuge with these words at the end of prayer: “O God! I seek refuge to Thee from cowardice, and I seek refuge to Thee from niggardliness, and I seek refuge to thee from extreme old age, and I seek refuge to Thee from the trials of this world and from the chastisement of the grave” – H: Bukhari . N: Sa’ad

Please always remember to use the honorifics:

After name or title of the Prophet say: “Sal-lal- lahu ‘Alaihi wa Sal-lam”; (peace and blessings be upon him)

After the name or the title of every prophet (nabi) and apostle (rasul) say: “ ‘Alai hissalaam” (peace be upon him or them)

After the name of their family member, as well as a companion, say: “Radi Allahu ‘Anhu—or ‘Anha—or ‘Anhum ” (may God be pleased with him--or her--or them)

And for others, say: “Rahmat-Allah-e-‘Alaih” (God’s mercy be upon him)

3. 05. PREPAREDNESS FOR THE FIGHT

God says

… those who knew for certainty that they were destined to meet God replied: “How often has a small host overcome a great host by God’s leave! For God is with those who are patient in adversity.” – Q.2:149

If God helps you, none can ever overcome you; but if He should forsake you who could help you thereafter? In God, then, let the believers place their trust! – Q.3:160

Verily, God loves [only] those who fight in His cause in [solid] ranks,* as though they were a building firm and compact. -- Q.61:4
* I.e., in unison, with their deeds corresponding to their assertion of faith. This moral necessity is further illustrated – by its opposite – in the subsequent reference to Moses and the unruly among his followers.

Prophet said

BRAVERY& COURAGE : “(God loves) a soldier who encounters the enemies (even) though his companions are routed…” – H:Tirmizi. N: Abdullah-b-Masud

REGULAR TRAINING : “Whoever learns archery and then gives it up is not of us, or is disobedient” – H: Muslim. N: Oqbah-b-Amr.

Now archery is replaced by modern methods in order to continue individual and collective preparedness for self-defense.

UNITY : “…the hand of God is on the united body” – H: Tirmizi. N: Ibn Omar

3. 04 TREATIES OF PEACE

God says

If you have reason to fear treachery* from people (with whom you have made “covenant”), cast it back at them in an equitable manner:** for, verily, God does not love the treacherous! --Q5:58
*The “reason to fear treachery” must not, of course, be based on mere surmise but on clear objective evidence (Tabari, Baghawi, Razi; also Manar x, 58).
** I.e., “renounce the covenant in equitable manner (‘ala sawa)”. Tabari explains this sentence thus: “Before making war on them, inform them that because of the clear evidence of their treachery you have renounced the treaty which existed between you and them, so that both you and they should know that you are at war with them”. Baghawi in his commentary on this verse, gives an almost identical interpretation and adds, “so that they should not be under the false impression that you renounced the treaty after having started the war.” Thus the concluding sentence of this verse – God does not love the treacherous!” – is a warning to the believers as well as their enemies (Manar x, 58 f)

But if they incline to peace, you incline to it as well, and place your trust in God : Verily , He alone is all-hearing and all-knowing! And should they seek but to deceive you [by their show of peace] – Behold, God is enough for you!*.... Q 8:61,62
*The implication is that “even if they offer peace only with a view to deceiving you, this offer of peace must be accepted, since all judgment [of their intentions] must be based on outward evidence alone” (Razi): in other words, mere suspicion cannot be made an excuse for rejecting an offer of peace.


Prophet said

"Whoever has got a treaty between him and (a group of ) people, he must not go against the spirit of the word till its fullest term expires” -- H: Tirmizi and Abu Daud. N: Solaim-b-Amer

“I do neither break a treaty, nor do I make messengers prisoners” — H: Abu Daud. N: Abu Rafe

Peace was the foremost principle taught by the Prophet of Islam. War was undertaken when that became the only way to bring about peace. Even in the midst of war “Whenever there was any offer of peace and cessation of hostility, he at once sheathed his sword along with his followers. – (Al hadis)

3. 03. PROTECTION FOR ENEMY (to be continued)

God says

But when you are greeted with a greeting [of peace], answer with an even better greeting, or [at least] with the like thereof.* Verily, God keeps count indeed of all things. -- Q.4:86
* Lit., “greet with better than it, or return it”. In above context, this obviously refers to an offer of peace by people with whom the believers are at war as well as to individual persons who, while possibly belonging to the enemy, have, to all outward appearances, peaceful intentions. In accordance to with the injunctions, “if they incline to peace, incline thou to it as well” (8:61), and “if desist [from fighting], then all hostility shall cease” (2:193), the believers are obliged to make peace with an enemy who makes it clear that he wants to come to an equitable understanding; similarly, they must show every consideration to individual persons from among the enemies who do not actively participate in the hostilities.

[Hence,] O you who have attained to faith, when you go forth [to war] in God’s cause, use your discernment, and do not – out of a desire for the fleeting gains of this worldly life – say unto anyone who offers you the greeting of peace, “Thou art not a believer”:* for with God there are gains abundant. You, too, were once in the same condition** -- God has been gracious unto you. Use, therefore, your discernment: God is always aware of what you do. -- Q.4:94
* Sc., “and therefore one of the enemies”. This verse prohibits the treating of non-combatants as enemies and using their supposed unbelief as a pretext for plundering them. The injunction “use your discernment” (tabayyanu) imposes on the believers the duty of making sure, in every case, whether the persons concerned are actively engaged in hostilities or not.
** Since the preceding injunction refers to the whole community, it would seem that the above clause, too, bears the same implication: namely, a reference to the time when the Muslim community was, because of its weakness and numerical insignificance, at the mercy of enemies endowed with greater power. Thus, the believers are told, as it were: “Remember your erstwhile weakness, and treat the peacefully-minded among your enemies with the same consideration with which you yourselves were once hoping to be treated.”


Prophet said

I asked: O Messenger of God: My brother, Ali (Ibn Abi Talib), thinks that he would kill son of Hubairah,* whom I have given protection. The Holy Prophet said, “We also give protection whom you have, O Umme Hani” – H: Bukhari and Muslim.
* Hubairah was the infidel husband of Umme Hani from whom she separated after she accepted Islam. Hence, his son, whom refuge was extended by Umme Hani belonged to people warring against Muslims. Yet, it became the duty of every Muslim, the entire Muslim community, to give protection. The rule holds good even today.