The Foundations and Obligations of Resistance in Islam According to the Quran

The Quranic Concept of Resistance emphasizes that resistance is a fundamental principle of human life. Without it, humans cannot survive. It is instinctive and manifests in many situations. The greater the threat, the stronger an individual’s resistance and reaction. However, if a person is unaware of a threat or does not take it seriously, they will not exhibit an appropriate reaction. Naturally, when someone perceives a threat to their life, property, or honor, their understanding of these values and their awareness of the threat will create a strong motivation to resist. Conversely, if the perceived threat lies beyond personal concerns, the instinctive motivation to resist diminishes significantly.

This article examines the foundations of the Quranic Concept of Resistance using a comparative and descriptive-analytical research methodology based on library resources and the Quran. While some studies have addressed specific aspects of resistance, such as economic or political resistance, there has been limited focus on resistance as a comprehensive concept rooted solely in Quranic verses. Given that the Quran is the common source for all Islamic sects and adherence to its teachings is obligatory for all Muslims, this study exclusively investigates various dimensions of resistance as supported by Quranic verses.

Conceptual Analysis of the Quranic Concept of Resistance

A. Resistance in Lexicography

The term “resistance” (مقاومة) originates from the Arabic root “ق و م” and encompasses various meanings such as balance (Zabidi, 1927, Vol. 17, p. 592; Razi, 1994, Vol. 5, p. 2017; Turihi, 1988, Vol. 3, p. 566), stability and persistence (Ibn Athir, 1998, Vol. 4, p. 125), continuity (Farahidi, 1988, p. 694), steadfastness, standing firm, and valuation (Dehkhoda, 1994, Vol. 6, p. 2181). Among these, balance is the most widely recognized meaning (Razi, 1994, Vol. 5, p. 2017; Firuzabadi, 2003, Vol. 2, p. 1517), although other meanings align closely.

Interestingly, while “resistance” as a term does not appear in classical lexicons, it is used in older non-lexical sources and more contemporary dictionaries such as Al-Munjid, where it is defined as “قاوم، یقاوم، مقاومة: قام معه، ضادّه” (opposed or resisted; Louis Malouf, 1954, p. 663). Resistance, therefore, also carries the meaning of opposition or confrontation.

The apparent connection between balance and opposition lies in the need to confront any factor that disrupts balance to maintain equilibrium. This confrontation applies to both internal and external factors, such as personal desires or external threats like enemies. Moreover, the concept of balance extends beyond personal matters to collective, spiritual, cultural, intellectual, economic, and political dimensions.

A key aspect of resistance is its continuity: as long as there is a disruptive force, the individual or entity resisting must persist in maintaining balance. Such continuity is crucial in maintaining spiritual and social harmony.

The term “resistance” does not explicitly appear in the Quran, but its essence is conveyed through derivatives of “استقامه” (steadfastness), both as verbs and as active participles. Examples include:

• Imperative forms: “استقم” (be steadfast, Hud [11:112]), “استقیما” (be steadfast, Yunus [10:89]), “استقیموا” (be steadfast, Tawbah [9:10]).
• Effects of steadfastness: “یستقیم” (be steadfast, Takwir [81:28]), “استقاموا” (remained steadfast, Fussilat [41:30]).
• Active participles: “مستقیم” (steadfast) appears in various contexts.

The Quranic verses emphasizing steadfastness underline its necessity against adversaries:

“Indeed, those who say, ‘Our Lord is Allah,’ and then remain steadfast (استقاموا)—the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.’” (Fussilat [41:30]).

B. Resistance in Terminology

In Ethics:
In ethical discussions, resistance often equates to patience. Miskawayh defines patience as “the resistance of the soul against desires to avoid succumbing to base pleasures” (Miskawayh, Ahmad ibn Muhammad, 2006, p. 102).

In Political Science:
In political discourse, the Quranic Concept of Resistance corresponds to terms such as resistance, stand, opposition, rebuff in English (Norouzi Khyabani, 2009, p. 417). These terms convey meanings of steadfastness, standing firm, opposition, and reactive defense.

In Islamic Jurisprudence:
In Islamic jurisprudence, resistance is broadly categorized under jihad (struggle), specifically defensive jihad. Jihad is standing firm against aggression threatening Islam’s foundation, requiring Muslims to sacrifice life and wealth for defense, regardless of the presence or permission of an infallible Imam (Mushkini, Ali, 2005, p. 245).

C. Synonyms of Resistance in the Quranic Concept of Resistance

Several Quranic terms parallel the Quranic Concept of Resistance, including:

Patience (صبر):

“O Prophet, urge the believers to battle. If there are among you twenty steadfast ones (صابرون), they will overcome two hundred.” (Anfal [8:65]).

Steadfastness (ثبات القدم):

“O you who have believed, when you encounter a company [from the enemy forces], stand firm (فَاثْبُتُوا) and remember Allah much that you may be successful.” (Anfal [8:45]).

Defense (دفاع):

“Come, fight in the way of Allah or [at least] defend.” (Aal-e-Imran [3:167]).

Endurance (طاقه):

“But those who were certain that they would meet Allah said, ‘How many a small company has overcome a large company by permission of Allah. And Allah is with the patient.’” (Baqara [2:249]).

Combat (قتال):

“And fight in the way of Allah against those who fight you but do not transgress. Indeed, Allah does not like transgressors.” (Baqara [2:190]).

Jihad (جهاد):
In numerous instances, where obedience to Allah necessitates resistance, the term jihad is used, such as:

“And those who strive (جاهَدُوا) for Us – We will surely guide them to Our ways.” (Ankabut [29:69]).

Jihad in this context denotes resistance against base desires, fulfilling Allah’s commands, and demonstrating patience in divine trials (Athir al-Din al-Andalusi, 1999, Vol. 8, p. 368).

Foundations of the Quranic Concept of Resistance from the Perspective of the Quran

An examination of Quranic verses reveals several principles. The most significant include:

A. Resistance: A Divine Attribute

From the Quran’s perspective, defense against disbelievers and enemies of faith lies with Almighty God. Leadership in resistance and confrontation with enemies naturally falls upon the guardian of the faithful:

“Allah is the ally of those who believe; He brings them out from darkness into the light.” (Baqarah [2:257])

God, as the guardian, defends the believers:

“Indeed, Allah defends those who have believed…” (Hajj [22:38]).

This divine defense preserves the believers’ faith and is essential for their sustained resistance (Qurtubi, 1984, Vol. 12, p. 67). This defense is continuous and perpetual (Alusi, 1995, Vol. 17, p. 161).

God also delegates resistance duties to believers, stating explicitly:

“Permission [to fight] has been given to those who are being fought, because they were wronged. And indeed, Allah is competent to give them victory.” (Hajj [22:39]).

This divine permission highlights the weakness of disbelievers and believers’ inherent strength (Tabatabai, 1993, Vol. 14, p. 384). Importantly, this permission is a command for steadfastness:

“So remain steadfast as you have been commanded.” (Hud [11:112]).

C. Resistance as a Means to Preserve Faith

God has consistently defended believers throughout history:

“If it were not for Allah repelling [some] people by means of others, monasteries, churches, synagogues, and mosques would have been destroyed.” (Hajj [22:40]; Tabatabai, 1993, Vol. 14, p. 385).

The primary motivation for disbelievers’ hostility toward believers is to eradicate faith (Baqarah [2:217]). Thus, defense and resistance against such threats are imperative.

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D. Resistance Based on the Principle of “No Dominion” (Nafi Sabil)

The forces of disbelief perpetually seek dominance over the faithful, yet the Quranic Concept of Resistance assures:

“And never will Allah give the disbelievers over the believers a way [to overcome them].” (Nisa [4:141]).

This principle implies adherence to divine guidance ensures believers’ immunity from domination in warfare, politics, science, or action (Rashid Rida, 1990, Vol. 5, p. 379; Tabatabai, 1993, Vol. 5, p. 116). However, neglecting religious duties enables disbelievers to dominate.

The Quran explicitly forbids domination by disbelievers and mandates resistance in all aspects—economic, political, social, and military. For instance:

• Economic Resistance: Economic independence ensures stability; thus, economic reliance on disbelievers is condemned (Rashid Rida, 1990, Vol. 11, p. 226).
• Political and Social Resistance: Advocacy for justice and collective effort resist corruption (Tabarsi, 1988, Vol. 8, p. 225).
• Military Resistance: Military readiness is crucial for deterring aggression and safeguarding believers’ dignity and security (Maraghi, 1946, Vol. 5, p. 87).

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E. Resistance as the Source of Muslim Dignity

“Those who take disbelievers as allies instead of the believers—do they seek honor through them? Indeed, all honor belongs to Allah.” (Nisa [4:139]).

The Quranic Concept of Resistance asserts abandoning resistance in favor of alliances with disbelievers leads to disgrace. True dignity comes from adhering to divine commands, unity, and steadfastness within the Islamic community (Makarem Shirazi, 2000, Vol. 3, p. 493).

Conditions of the Quranic Concept of Resistance

For the Quranic Concept of Resistance to yield the desired outcomes, certain conditions outlined in the Quran must be met:

A. Resistance with Full Commitment

The Quranic Concept of Resistance calls for complete devotion in defending and preserving the faith:

“Go forth, whether light or heavy, and strive with your wealth and your lives in the cause of Allah. That is better for you if you only knew.” (Tawbah [9:41])

This verse underscores the divine expectation for believers to sacrifice both wealth and life wholeheartedly in the cause of resistance (Maraghi, 1946, Vol. 10, p. 123).

B. Avoiding Complacency

The Quran explicitly condemns hesitation in confronting enemies:

“O you who have believed, what is [the matter] with you that, when you are told to go forth in the cause of Allah, you adhere heavily to the earth (اثّاقَلتُم)? Are you satisfied with the life of this world rather than the Hereafter? But what is the enjoyment of worldly life compared to the Hereafter except a [very] little.” (Tawbah [9:38])

The Quran criticizes lethargy, emphasizing the importance of immediate action when resistance is required (Alusi, 1995, Vol. 10, p. 95).

C. Demonstrating Strength and Firmness

The Quran requires believers to project strength against adversaries:

“O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allah is with the righteous.” (Tawbah [9:123])

Firmness in resistance is crucial, instilling respect and deterrence in adversaries (Alusi, 1995, Vol. 11, p. 50).

D. Rejecting Compliance with Disbelievers

The Quranic Concept of Resistance explicitly forbids compliance or consultation with disbelievers:

“So do not obey the disbelievers and strive against them with it [the Quran] a great striving.” (Furqan [25:52])

Any alignment with enemy standards that contradict Islamic principles undermines resistance. Consultation or compliance with disbelievers is prohibited, as their ultimate goal is harm (Maraghi, 1946, Vol. 21, p. 124).

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E. Avoiding Optimism or Trust in the Enemy

The Quranic Concept of Resistance forbids trust or reliance on the enemy:

“O you who have believed, do not take as intimates those other than yourselves, for they will not spare you [any] ruin. They wish you would have hardship. Hatred has already appeared from their mouths, and what their breasts conceal is greater. We have certainly made clear to you the signs, if you will use reason.” (Aal-e-Imran [3:118])

Caution against befriending or trusting the enemy is central to effective resistance (Ibn Abi Hatim, 1999, Vol. 3, p. 743).

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F. Prohibition of Retreat

The Quranic Concept of Resistance considers retreat unacceptable:

“And they had already made a covenant with Allah not to turn their backs [in flight]. And ever is a covenant with Allah [that about which one will be] questioned.” (Ahzab [33:15])

Retreat undermines resistance and is explicitly condemned (Tabatabai, 1993, Vol. 16, p. 290).

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G. Preserving Unity

Unity is vital within the Quranic Concept of Resistance:

“And obey Allah and His Messenger and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. Indeed, Allah is with the patient.” (Anfal [8:46])

Disunity weakens resistance, leading to defeat (Tabatabai, 1993, Vol. 9, p. 95).

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H. Utilizing All Available Resources

The Quranic Concept of Resistance emphasizes mobilizing all capabilities:

“And prepare against them whatever you are able of power and steeds of war by which you may terrify the enemy of Allah and your enemy and others besides them whom you do not know [but] whom Allah knows.” (Anfal [8:60])

Maximizing collective potential strengthens the community’s resistance (Tabatabai, 1993, Vol. 9, p. 114).

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I. Isolation as a Strategy

The Quranic Concept of Resistance recognizes strategic isolation:

“And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility.” (Kahf [18:16])

This withdrawal symbolizes resistance against corruption, preparing for future renewal (Tabatabai, 1993, Vol. 13, p. 247).

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J. Enduring Hardship

The Quranic Concept of Resistance acknowledges that enduring trials is essential:

“Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, ‘When is the help of Allah?’ Unquestionably, the help of Allah is near.” (Baqarah [2:214])

Trials test believers’ resilience, enhancing their reliance on Allah (Wahidi, 2008, Vol. 18, p. 215).

Factors of the Quranic Concept of Resistance

The Quran outlines factors essential for fostering resilience and steadfastness:

A. Belief in Monotheism and Divine Assistance

Belief in Allah’s omnipotence strengthens believers’ resilience:

“If you support Allah, He will support you and plant firmly your feet.” (Muhammad [47:7]; Tabatabai, 1993, Vol. 9, p. 95).

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B. Faith in the Afterlife

Belief in accountability strengthens patience and resilience:

“O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (Baqarah [2:153–156])

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C. Reliance on God (Tawakkul)

Reliance on God enables perseverance:

“Sufficient for us is Allah, and [He is] the best Disposer of affairs.” (Aal-e-Imran [3:173])

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D. Hope in Divine Rewards

Hope in divine rewards encourages perseverance in adversity:

“And do not weaken in pursuit of the enemy. If you should be suffering, so are they suffering as you are suffering, but you expect from Allah that which they do not.” (Nisa [4:104])

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E. Prayer (Dua)

Prayer fortifies believers’ resilience within the Quranic Concept of Resistance:

“Our Lord, forgive us our sins and the excess [committed] in our affairs and plant firmly our feet and give us victory over the disbelieving people.” (Aal-e-Imran [3:147])

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F. Humility (Khushu)

Humility before Allah strengthens patience:

“And seek help through patience and prayer; indeed, it is difficult except for the humbly submissive.” (Baqarah [2:45])

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G. Desire for Meeting God

A desire for divine approval sustains believers’ resolve:

“How many a small company has overcome a large company by permission of Allah. And Allah is with the patient.” (Baqarah [2:249])

Obstacles to the Quranic Concept of Resistance

Despite the importance of resistance, several barriers can hinder steadfastness. Recognizing these obstacles is critical to overcoming them:

A. Worldliness and Material Desires

Attachment to worldly pleasures weakens resolve, undermining the Quranic Concept of Resistance:

“Indeed, Allah fulfilled His promise to you when you were killing them by His permission, until when you lost courage and fell to disputing about the order and disobeyed after He had shown you that which you love.” (Aal-e-Imran [3:152])

Love for worldly gain fosters indecision, harming effective resistance (Zamakhshari, 1986, Vol. 1, p. 427).

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B. Satan and His Whispers

Satan exploits human weaknesses, a crucial threat to the Quranic Concept of Resistance:

“Indeed, those of you who turned back on the day the two armies met [at Uhud]—it was Satan who caused them to slip because of some blame they had earned. But Allah has already forgiven them.” (Aal-e-Imran [3:155])

Satan weakens resolve and undermines resistance through doubt and fear (Zamakhshari, 1986, Vol. 1, p. 430).

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C. Influence of the Enemy

Psychological warfare and manipulation by adversaries are serious threats:

“That is only Satan who frightens [you] of his supporters. So fear them not, but fear Me, if you are indeed believers.” (Aal-e-Imran [3:175])

Enemy propaganda erodes resistance, pushing some toward submission (Tabarsi, 1988, Vol. 2, p. 451).

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D. Following the Ignorant

Following ignorant leaders undermines the Quranic Concept of Resistance:

“He [Allah] said, ‘The supplication of you both has been accepted. So remain on a right course and follow not the way of those who do not know.’” (Yunus [10:89])

Informed leadership is vital; ignorance leads to deviation (Qurtubi, 1984, Vol. 8, p. 376).

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E. Arrogance

Arrogance weakens resistance by underestimating the enemy, a critical obstacle to the Quranic Concept of Resistance:

“Allah has already given you victory in many regions and [even] on the day of Hunayn, when your great number pleased you, but it did not avail you at all.” (Tawbah [9:25])

Success depends on divine support, not merely numerical strength (Qurtubi, 1984, Vol. 8, p. 100).

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F. Impatience

Impatience undermines perseverance, posing a risk to sustained resistance as per the Quranic Concept of Resistance:

“And man supplicates for evil as he supplicates for good, and man is ever hasty.” (Isra [17:11])

Patience is critical for successful long-term resistance (Tusi, 1988, Vol. 10, p. 90).

Outcomes of the Quranic Concept of Resistance

The Quran promises significant outcomes for those adhering to the Quranic Concept of Resistance, motivating believers:

A. Victory and Divine Support

The Quranic Concept of Resistance guarantees divine assistance and ultimate victory:

“So do not weaken and do not grieve, and you will be superior if you are [true] believers.” (Aal-e-Imran [3:139])

Steadfastness ensures eventual triumph (Qurtubi, 1984, Vol. 4, p. 217).

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B. Defeat of the Enemy

Effective resistance leads to the enemy’s retreat and defeat, a central outcome of the Quranic Concept of Resistance:

“They will not harm you except for [some] annoyance. And if they fight you, they will show you their backs; then they will not be aided.” (Aal-e-Imran [3:111])

Persistent resistance exposes enemy vulnerabilities (Fakhr al-Din Razi, 1999, Vol. 8, p. 327).

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C. Deliverance from Painful Punishment

The Quranic Concept of Resistance describes steadfastness as salvation from punishment:

“O you who have believed, shall I guide you to a transaction that will save you from a painful punishment? [It is that] you believe in Allah and His Messenger and strive in the cause of Allah with your wealth and your lives.” (Saff [61:10–11])

Resistance is portrayed as profitable, ensuring eternal salvation (Ibn Ashur, 1984, Vol. 28, p. 173).

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D. Freedom from Fear and Sorrow

The Quranic Concept of Resistance guarantees freedom from fear:

“Indeed, those who have said, ‘Our Lord is Allah’ and then remained steadfast—the angels will descend upon them, [saying], ‘Do not fear and do not grieve but receive good tidings of Paradise, which you were promised.’” (Fussilat [41:30])

Believers find peace and tranquility as rewards for their steadfastness (Fakhr al-Din Razi, 1999, Vol. 27, p. 561).

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E. Eternal Paradise

Paradise is the ultimate reward promised by the Quranic Concept of Resistance:

“And you will have therein whatever your souls desire, and you will have therein whatever you request.” (Fussilat [41:30–31])

Resistance ensures eternal fulfillment and happiness.

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F. Boundless Rewards

The Quranic Concept of Resistance promises unlimited rewards for the patient and steadfast:

“Indeed, the patient will be given their reward without account.” (Zumar [39:10])

Perseverance is rewarded with divine generosity beyond measure (Fakhr al-Din Razi, 1999, Vol. 26, p. 431).

Conclusion

This discussion aimed to extract the foundations of the Resistance as presented in the Quran. It explored the conceptual understanding of resistance linguistically and terminologically, identifying Quranic synonyms to comprehensively grasp the term. Subsequently, the Quranic foundations, necessity, and scope of resistance within Islamic life were examined, alongside essential conditions, jurisprudential rulings, key factors, obstacles, and outcomes.

Jurisprudential Ruling on the Quranic Concept of Resistance

In Islamic jurisprudence, resistance is obligatory. According to Mustalahat al-Fiqh, resisting threats to Islam’s foundations is mandatory, requiring sacrifice of lives, wealth, and resources, regardless of an Imam’s presence or permission.

Resistance applies against all forms of enemy domination—military, cultural, political, or economic—that threaten Islamic beliefs, practices, or dignity. Relationships weakening Muslim autonomy must be prohibited, guided by scholars’ advice.

If leaders establish relations harming Muslim sovereignty, they’re considered traitors.

Identifying the Most Significant Enemy

Identifying the most hostile adversary is vital. Allah explicitly warns believers about severe enemies:

“You will surely find the most intense of the people in animosity toward the believers [to be] the Jews and those who associate others with Allah.” (Maidah [5:82])

Historically, extremist Zionists are prominent adversaries, actively targeting Islam and Muslims globally.

Obligation of Resistance Against Zionism and Imperialism

Per the Quranic Concept of Resistance, resisting Zionism and imperialism is obligatory to protect Islam and Muslims worldwide. This requires tangible action, patience, strategic insight, and unity among Muslim communities, nations, and resistance groups in Palestine, Lebanon, and beyond, collectively strengthening the global resistance structure.