Islam in History

From this account we learn that war against persecution as commanded by God was limited in its scope and of a particular nature. It had to be directed against those leaders who had established a system of religious persecution; who were not ready to grant to believers in monotheism the liberty to practise their faith. The companions of the Prophet waged war against such oppression, first of all in Arabia, and then in major parts of Asia and Africa, and succeeded in bringing it to an end. Henceforth, believers in Islam had full freedom to practise their religion and to invite others to answer its call. After the successful conclusion of this movement against religious coercion, the believers began living in an atmosphere of religious freedom. But during the reign of the Umayyads, when the rot of corruption had begun to set in, certain Muslims, referring to this verse of the Quran, engaged themselves in armed conflict with the rulers. To all intents and purposes, the battle was for a good cause: they wanted to oust these corrupt caliphs and replace them with men who were virtuous and just. But, in reality, their actions proved counter-productive. The Prophet Muhammad foresaw that the effort at political reform would, in effect, culminate in nothing but destruction. It would only replace a lesser evil with a greater evil. That is why he had issued a stern, prior warning, expressly commanding his people to confine their activities to non-political fields and to opt for a policy of avoidance as regards corruption in political institutions. In books of hadith a number of traditions have been recorded on this subject under the heading of fitna. It was thanks to these traditions that, after the development of the Islamic sciences (in terms of which commentaries on the traditions were written), religious scholars arrived at a consensus that it was totally