The prophets who were sent by Allah for the improvement of societies have faced organized opposition in every era. These oppositional formations, which stood against the prophets, made destructive attempts to falsify the belief in Islam based on tawhid and to disrupt public safety with behaviors contrary to creation and morality. In this study, the organized oppositions mentioned in the direction of the Qur’an and siyer (prophetic biography) sciences were evaluated in the context of organized crime.
As a result of the study, it was determined that the concepts of “nadi”, “raht”, “usbe”, “taife” and “bagy”, “hizb”, “sai bi’l-fesâd” and “fie-i baghiye” were used to express the criminal organization. It has been pointed out that the context (siyak and sibak) is an important element in the evaluation of these concepts as a criminal organization. Also, in the study it is detected that Prophet Muhammed (peace be upon him)’s time, crimes commited such as assassinating the president, corrupting public morals, provoking foreign powers against the Islamic state, and violating fundamental religious values by criminal organizations founded by hypocrites, Jews and false prophets.
Prophet false prophet criminal organization terrorism
The world is a testing place and life is a test. The struggle between right and wrong, good and evil, and beneficial and harmful is a reality of life. People are tested by calamities such as fear, hunger, loss of property and life.
Such a struggle is necessary for the faith and deeds of the prophets and their followers to gain value. Allah made demons, both human and jinn, enemies of the prophets in order to test their patience and determination in the face of adversity, and to show each nation that high ideals can be achieved by overcoming severe hardships and strong resistance, and that a person’s worth will be revealed by his determination on this path.
Even in periods of human history when there was no mention of a state, prophets sent by Allah to reform societies faced organized opposition. These opposition organizations, which stood against the prophets, made subversive attempts to distort the Islamic belief based on tawhid and to disrupt public order with behaviors contrary to nature and morality.
All prophets, from Adam to Muhammad, faced individual and collective opposition and resistance from Satan and his followers in their struggle for tawhid, and resorted to force and power when necessary. Some prophets fought criminal organizations as heads of state within the scope of social legitimate defense.
Prophet Noah struggled for a long time with those who did not believe in him, accepted defeat (Al-Qamar, 54/10), asked for Allah’s help in the face of their insults and threats of lynching (Ash-Shuarâ 26/118-119; Noah 71/26-27), Allah accepted Prophet Noah’s prayer and destroyed the disbelieving people with a flood (Al-Qamar, 54/11-12).
Prophet Shu’ayb was threatened by the elders of the community with exile if he did not renounce his faith, and because the people of Midian did not take heed Prophet Shu’ayb’s warnings, they were destroyed by a severe earthquake (Al-A’râf 7/91; Al- Ankeboot 29/37), a violent sound (Hûd 11/94) and the punishment of the “day of shadow” (Ash-Shuarâ 26/189), and only those who believed in Prophet Shu’ayb were saved from this punishment. The Prophet Abraham was punished by being thrown into a fire by a ruler who claimed divinity. (Al-Anbiya 21/68; Al-Ankaboot 29/24).
Prophet Joseph suffered injustice first from his brothers (Joseph, 12/9) and then from the palace bureaucracy (Joseph, 12/32, 35); he was imprisoned and tortured without charge, but after a while his innocence was proven, his reputation was restored and he was given the position of minister of treasury (Joseph, 12/55). Prophet Joseph, seeing their repentance, did not want them to be punished (Joseph, 12/51, 91-92).
The Prophet Lot fought against a people who gathered together and committed sexual perversion, cutting roads and committing rape for this purpose, and since they continued to commit crimes despite all the warnings, after the believers were taken out, the people of Lot were baked from clay, stones were rained down in layers and the people of Lot were destroyed (Al-A’râf 7/83-84; Hûd 11/81-83; Al-Hijr 15/65, 73-74; Al- Qamar 54/37-39; At-Tahrim 66/10).
The tribe of Thamud was punished for adulterating gold and silver coins and upsetting the economic order, on the one hand, and for assassinating Prophet Salih and his family, who had warned them, on the other (An-Naml, 27/49).
If state power is not limited by law, it can easily turn into a criminal organization. Indeed, Prophet Moses and his people struggled against such state terrorism. Allah saved him and his people from state terrorism and punished the terrorist head of state and his army by drowning them in water (Ash-Shuarâ, 26/60-66).
A group of enemies of Prophet David (Al-Baqara 2/251), who was given both rulership and wisdom (prophethood), entered his room unexpectedly with the intention of killing him; Prophet David feared that it was a coup attack, but Allah protected him (Sad, 38/21-22).
Prophet Solomon, on the other hand, subdued the criminal organizations and even used them in building, diving, coppersmithing and other trades (Al-Anbiya 21/82; Sâd 38/37).
The Jews, who disliked the message preached by Prophet Jesus, plotted to kill him (Âl-Imran, 3/154); however, indeed, they did not kill him, Allah raised him in His own presence (An-Nisâ 4/157-158).
When the Qur’an talks about the criminal organizations that the prophets fought against, it refers to solidarity for the organization in modern criminal law, the element of continuity of the organization, the leader of the organization, its members and their activities such as subversion, spreading false news, plotting to assassinate prophets, using buildings disguised as temples as the organization’s house, aiding and abetting the members of the organization, and the disbandment / defeat of criminal organizations.
Prophet Muhammad (PBUH) fought against polytheist Arabs during the Meccan period of his prophethood (Al-Anfal, 8/30), and against Jewish and hypocritical criminal organizations both in Mecca and Medina after his migration to Medina. These criminal organizations repeatedly assassinated him, conspired against him, tortured him and his followers, slandered his wife, and attempted to provoke civil war by stirring up old enmities between tribes.
In his fight against organized crime, the Prophet sometimes fought by simply demolishing the house of the organization, sometimes, by eliminating the leader of the organization, sometimes by exiling the traitors.
He initiated a struggle against apostates and false prophets, each of whom was the leader of a separatist and destructive terrorist organization, close to his death, and these struggles were successfully concluded during the caliphate of Abu Bakr and national unity and integrity were ensured.
In this study, in line with the Qur’anic and sciences of siyar, the aforementioned organized opposition was evaluated in the context of criminal law.
As a result of the study, it was determined that the concepts of “nâdî”, “raht”, “usbe”, “tâife” ve “bağy”, “hizb”, “sâi bi’l-fesâd” and “fie-i bâğiye” were used to express the criminal organization. It was pointed out that context (siyaq and sibak) is an important element in the evaluation of these concepts as criminal organizations.
