FROM MAULANAS DESK
Maulana Wahiduddin Khan, born in 1925, in
Azamgarh, Uttar Pradesh, is an Islamic spiritual
scholar who is well-versed in both classical Islamic
learning and modern disciplines. The mission of his life
has been the establishment of worldwide peace. He has
received the Padma Bhushan, the Demiurgus Peace
International Award and Sayyidina Imam Al Hassan
Peace award for promoting peace in Muslim societies.
He has been called ’Islam’s spiritual ambassador to the
world’ and is recognized as one of its most influential
Muslims
. His books have been translated into sixteen
languages and are part of university curricula in six
countries. He is the founder of the Centre for Peace
and Spirituality based in New Delhi.
TERRORISM IN THE LIGHT OF
ISLAMIC TEACHINGS
TODAY, ‘terrorism’ has become a buzzword. Across the globe,
people are writing and talking about it. But, as far as I know,
no clear definition of the term has emerged as yet. People
condemn terrorism but, still, they cannot specifically and clearly define
what it is. I have tried to understand this question in the light of Islamic
teachings. My definition of terrorism is that, it is an armed struggle by
non-governmental actors.
According to Islamic teachings, any person or group has the right to
launch a peaceful movement for political purposes or for the sake of
his community. He retains this right as long as he does not, directly
or indirectly, engage in aggression. In Islam, only an established
government has the right to use arms or to engage in military action if
there is a genuine need for it. Non-governmental organisations do not
have the right to pick up arms under any pretext. I have written about
this Islamic ruling in considerable detail in several of my books.
According to internationally-accepted principles, established governments
have the right to punish criminals and engage in defence
against attackers. This is an Islamic principle, too. In the light of this
principle, one could define terrorism as armed action engaged in by a
non-governmental actor or actors. If a non-governmental actor feels that in a certain country there is injustice or that human rights are being
violated, it has the right to make efforts to address the situation
using only peaceful means. But, under no circumstances and under no
pretext is it permissible for them to adopt violent methods. Suppose
an individual or a non-governmental organisation was to argue, ‘We
would like to work non-violently, but our opponent refuses to give us
our rights, even if we use peaceful means. So, in these circumstances,
what else can we do, but take to arms?'
The answer to this argument is that, the responsibility as regards these
matters lies with the government and not with non-governmental
actors. If someone feels that the government is failing to live up to its
responsibilities, still it is impermissible for him to take on what is the
government’s work. In these conditions, he can choose between only
two alternatives: either to exercise patience, or else, to make every
effort to address the situation using only peaceful methods.
Here, the question arises about what the appropriate response is to
state terrorism, i.e. when the state engages in inappropriate violence.
In this regard, it should be noted that this sort of violence is about a
state misusing a right that it has, while for non-governmental actors
to engage in violence is to engage in something that they have no
right to at all. There is a distinction between doing something which
one has no right to, on the one hand, and misusing a right that one is
legally entitled to. In other words, if a non-governmental group were to
engage in violence, no matter under what pretext, it would definitely
be impermissible. On the other hand, if an established government
were to engage in inappropriate violence, it would be told that it must
use its right to use violence only in a legally permissible manner. By
misusing this right, a government can turn itself into a criminal, just as
a non-governmental actor can.
This point can be better understood with the help of a simile. Suppose
a doctor uses his surgical knife to operate on a wrong part of his
patient’s body. In this case, he would be guilty of misusing a right that
he is entitled to. A qualified doctor definitely has the right to use his
surgical knife—to operate on the correct part of his patient’s body—
but he has no right to cut off a wrong part. On the other hand, a person
who is not a doctor has no right whatsoever to use a knife on anyone,
no matter under what pretext.
Maulana Wahiduddin Khan
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1. The World’s 500 Most Influential Muslims 2012, Royal Islamic Strategic Studies Centre, Jordan.
FORBIDDEN TREE
THE story of Adam and Eve is common to the Bible and the Quran.
According to the Quranic account, God created Adam and
his wife, Eve; settled them in Paradise and gave both of them
basic directions:
God said. 'O Adam! Live with your wife in Paradise
and eat freely from it anywhere you may wish.
Yet do not approach this tree lest
you become wrongdoers.'
THE QURAN 2:35
The story goes on, as we all know, and according to the Quranic account:
But Satan caused them both to slip through this and thus
brought about the loss of their former state. God said,
‘Go down from here as enemies to each other; and
on earth you shall have your abode and
your livelihood for a while!
THE QURAN 2:36
Those who follow the voice of conscience will return
to paradise, and those who ignore the voice of their
conscience will be deprived of paradise forever.
According to another Quranic account, after eating from the forbidden
tree, Adam and Eve were deprived of ‘spiritual garments’. Garments,
here, are symbolic of the protection of God. People need the constant
protection of their Creator. We enjoy this protection as long as we
maintain distance from the forbidden tree. Satan is our enemy, and
wants us to be deprived of our garments, our protection. This is the
real test we face on Earth. The Quran says:
Children of Adam, do not let Satan seduce you, just as he
turned your parents out of the Garden: he deprived them
of their garments in order to make them aware of their
nakedness. He and his forces watch you from
where you do not see them!
THE QURAN 7:27
This Quranic description tells us what the Creation Plan of God with regard to man is. Man was created as a free creature. He was free to
do as he pleased, but there was a condition. The condition was that he
should refrain from wrongdoing. The forbidden tree of paradise was
a symbol of ‘wrongs’. Anyone who follows this guidance and saves
himself from wrongdoings, will be awarded paradise for good. And one
who disobeys this direction and indulges in wrongdoings will be ousted
from paradise. He will be deprived of paradise forever.
Inherent in everyone is the ability to discriminate
between right and wrong, through the divine agency
that we call our conscience.
What does it mean to stray? To stray is to act contrary to nature.
Inherent in everyone is the ability to discriminate between right
and wrong, through the divine agency that we call our conscience.
Those who follow the voice of conscience will return to paradise, and
those who ignore the voice of their conscience will be deprived of
paradise forever.
Peace
and Justice
Justice is an
indirect result of peace
and not the direct result,
so the formula is like this:
establish peace by accepting
injustice for a temporary period.
Peace will open the doors of opportunities
and by availing the opportunities
we can reach our goal,
that is, justice.
PEACE IN ISLAM
THE very word Islam (from the Arabic silm) implies peace, and all
the teachings of Islam are based directly or indirectly on this
principle. There are traditions of the Prophet that say that ‘Peace
is Islam’, and that, ‘God is peace’ (Al-Bukhari). Similarly, there is another
hadith that says that a Muslim is one from whose tongue and hands,
people are safe. One of the attributes of God described in the Quran is
‘As-Salaam’, which means ‘peace and security’. That is to say that God’s
Being itself is a manifestation or embodiment of peace. In the Quran,
divine guidance is likened to the ‘path of peace’ (THE QURAN 5: 16)
In Islam, Paradise, the eternal ideal and the ultimate objective of every
man, is called the ‘Home of Peace’ (THE QURAN 10: 25) It is also said that
the people of Paradise will wish peace for one another, which is another
indication of the importance of peace in the ideal society.
God has decreed success only by reconciliation,
and not by violent courses of action.
Peace is the norm in Islam; war is the exception. All the teachings of
Islam and the life of the Prophet of Islam testify to this.
There is a hadith that says that God grants to gentleness what He does
not grant to harshness. That is to say, a peaceful approach is distinctly
superior to violence.
The Quran is undoubtedly a book of peace, not a book of war
and violence. This can be seen from the fact that all of the Quran’s
pronouncements are directly or indirectly related to peace. Its opening
invocation is — “In the name of God, the Most Beneficent, the Most
Merciful”, and this verse is repeated in the Quran 114 times. This is an
indication that the greatest attribute of the Supreme Being who sent
this book to us is His mercy. We could say that the theme of this entire
holy book is God’s all-embracing compassion.
Judging by its consequences, the way of peace is far better than
confrontation or conflict. According to the law of God for mankind,
God has decreed success only through reconciliation, and not
through violent courses of action. The Prophet's wife Aisha said that, the Prophet’s general policy was always to choose the easier (nonconfrontational)
path (Al-Bukhari). This means that violence should not
be adopted if peaceful processes are possible. Just as countering
aggression with aggression is a hard option and countering aggression
with patience and forbearance is an easier option, radicalism is harder
than gradualism. Peace is always the easier option in achieving the
desired results.
No Extremism
The Quran is very clear in its views on extremism:
Do not go to excess in your religion.
THE QURAN 4:
The same point has been made in a hadith. The Prophet of Islam said,
“You should restrain yourselves from committing excesses (ghulu) in
religion, for it was due to their having gone to extremes in religion that
previous communities were destroyed.” (Musnad Ahmad, 1/215,
Peace is always the easier option in achieving
the desired results.
Ghulu means extremism. The way of extremism is wrong, whatever the
circumstances, because it goes against the spirit of religion. Extremism
usually engenders attitudes that call for war and violence. Those
who have extremist tendencies remain dissatisfied with the path of
moderation, since it strikes them as being far from effective. That is
why they so easily incline towards violence to achieve their objectives.
Moderation, which is the opposite of extremism, is closely interlinked
with peace. When people possess the virtue of moderation, they
necessarily think in terms of peace and engage in their efforts in a
peaceful manner.
Adhering To the Path of Truth with Patience and Perseverance
The Quran tells us that the kind of people who can prevent losses
and achieve success are those “who exhort each other to justice and
fortitude.” (THE QURAN 103: 3)
It is unfortunate that one who adheres to the path of truth himself, or
calls on people to accept the truth, is almost invariably rejected by the people. A few people find it difficult to accept even the existence of
beliefs that oppose the ones that they hold, once used to hold, or that
their culture or family holds. Their resistance can be passionate and
occasionally violent. Anyone who wishes to stay on the path of truth
will need to exercise great patience. He should bear all hardships with
fortitude and not blame others.
Patience is another name for the non-aggressive or peaceful
method. This means that one who stands up for the truth ought not
to counter violence with violence. He must unilaterally adhere to
peaceful ways.
Sanctity of Human Life
The Quran says that, if someone kills another person, it is as if he had
murdered all mankind. (THE QURAN 5: 32)
Murder is a horrendous act. The killing of a human being is permissible
only when the danger that person poses to society can be resolved in
no other way. Killing a single human being without proven justification
is equivalent to killing all human beings. The difference between the
two is only one of degree and not of the nature of the act itself. Killing
one human being is just as horrendous as killing all human beings.
Such an act breaks all traditions of respect for life.
According to Islam, to die while fighting for a just cause
is to achieve martyrdom, but we cannot court death
deliberately or use our own deaths as weapons.
The above verse of the Quran shows the great importance of peace and
security in Islam. If someone is unjustly killed, Islam demands that the
entire society become so greatly agitated over this offence that people
work together to restore peace and security. It should be treated as a
matter of the greatest urgency, as if all of humanity were under attack.
Clarification of a Fallacy
There is a verse in the Quran that says, “Kill them wherever you find
them.” (THE QURAN 2: 191), which leads people to believe that Islam is a
religion of war and violence.
This is simply not true. This verse relates only to those who attacked the Muslims while they were in Medina. This is not the general command of
Islam. The application of this verse in the present times is not possible
as present day wars involve multiple non-combatant casualties as
collateral damage.
The Quran was not revealed all at once in its complete form, but rather,
in stages, according to circumstances that required divine guidance,
over a period of 23 years, twenty of which were peaceful. The revelations
during these twenty peaceful years were the peaceful teachings of
Islam, such as the verses on the realization of God, worship, morality,
justice, etc. The Quran thus contains instruction pertaining to various
situations. This variety of commands is found in all religious books,
and is, in fact, necessary in order to address all the important aspects
of our lives.
Believers do not have the right to wage wars against
enemies. In Islam, war is not waged against
the enemy, but against the aggressor.
For instance, the Bhagavad Gita, one of the holiest books in Hinduism
is a 700-verse conversation between Arjuna and his charioteer Krishna
during a battle in the Mahabharata. It is essentially a call to duty and
to arms, by Krishna to Arjuna. This does not mean that people who
believe in the Gita should take up arms. Mahatma Gandhi derived his
philosophy of non-violence and selfless action from the same Gita. Like
him, most people take the battle to be an allegory for the ethical and
moral struggles of life. Similarly, Jesus Christ says in the Bible:
Do not think that I came to bring peace on Earth;
I did not come to bring peace, but a sword.
Matthew,
It would be incorrect to conclude that the religion preached by Jesus
was one of war and violence. Such verses relate only to particular
occasions. So far as day-to-day life is concerned, Jesus taught peaceful
values, such as the building of good character, love for each other, help
for the poor and needy, etc.
The same is true of the Quran. The Prophet of Islam migrated from
Makkah to Medina because of the hostility of the Quraysh and their
allies. The Prophet always tried to avert attacks by employing the
strategy of patience and avoidance, but sometimes no options existed save retaliation. It was such circumstances that necessitated the
revelations relating to war. These instructions were of a specific nature,
and were not meant to be all-embracing.
The Difference Between Enemy and Aggressor
Under God's scheme of trial, we have been granted freedom. Through
the exercise of this freedom, enmities may develop between people,
leading to conflict, but Islam makes a clear difference between enmity
and conflict.
Patience is another name for the
non-aggressive or peaceful method.
Believers do not have the right to wage wars against enemies. They
have only a duty — to peacefully convey the message of Islam. The
Quran is clear on this, saying:
And good and evil deeds are not alike. Repel evil with good,
and he who is your enemy will become your dearest friend.
THE QURAN 41: 34
The Quran says:
Permission to take up arms is hereby given to those
who are attacked because they have been wronged.
THE QURAN 22: 39
At another place the Quran gives permission to do battle:
They were the first to attack you.
THE QURAN 9:13
In Islam, war is not waged against the enemy, but against the
aggressor. The only right given to individuals is to convey the message
of Islam peacefully. The example set by the Prophet of Islam provides
incontrovertible proof of this.
No Confrontation with the Enemy
The Prophet of Islam one observed: “Do not wish for confrontation
with the enemy, ask for peace from God.” This means that if someone
has become our enemy, we should not necessarily turn against him
and start fighting with him, for the solution is not conflict, but rather
the avoidance of friction.
A believer should not pray to God thus: “O God, destroy the enemy.”
Rather his prayer should be: “O God, help me to stay away from the
path of violence and confrontation, in spite of the enmity of others,
and help me to pursue the journey of my life along the path of peace.”
The power of peace is far more effective and useful than the power
of violence.
A Muslim is one from whose tongue and hands,
people are safe.
Extinguishing the Fire of Violence
The Quran says:
Each time they kindle the fire of war, God extinguishes it.
THE QURAN 5: 64
This verse of the Quran shows the creation plan of the Creator for
this world—a plan based on the principle of peace. Whenever one
of two opposing sides is intent on fuelling the fire of war, the other
should attempt to extinguish it by resorting to peaceful strategy so that
violence can be prevented from spreading. The most desirable way
of leading our lives in this world is not to fight fire with fire, but
to extinguish it. This is something that should be tried at the very
beginning of any disagreement.
War Only For Defence
The Quran says:
Permission to fight is given to those who are attacked,
because they have been wronged.
THE QURAN 22: 39
This is not just a Quranic injunction aimed at Islamic believers, but
rather, a statement of international law. The verse clearly says that
war is permissible only when it is taken up to counter open aggression,
i.e. in self-defence. All other forms of war come under the heading of
aggression. And aggressors have no lawful place in this world.
According to the Quran, even defensive war can be taken up only
after making a formal declaration of war, and only by an established
government (THE QURAN 8: 58). Non-governmental organisations have no
right to wage war on any pretext. We can thus safely conclude that according to the laws of war, as stated in the Quran, all wars, except for
those in self-defence, are unlawful. For instance, guerrilla war, proxy
war, undeclared war and aggressive war, are all undoubtedly unlawful
in Islam.
Peace is the preferable option in every circumstance, except, again,
where different strategies to implement it have been tried and have
failed, and where armed self-defence becomes necessary for survival.
Jihad
The Quran commands us to carry out ‘Jihad by means of it.’ (THE QURAN
‘jihad’ by means of the Quran can only mean conveying the ideas of the
Quran to the people.
Killing a single human being without proven justification
is equivalent to killing all human beings.
The above-mentioned verse makes it clear that what is called jihad in
Islam entails only the kind of peaceful struggle which has nothing to do
with violence. The Arabic word jihad means to strive, to struggle, that
is, to exert oneself to the utmost to achieve one’s goal.
For an explanation of the concept of jihad in Islam, see the article ‘The True Jihad’ on page 24
Adopting the Course of Reconciliation
The Quran states:
Reconciliation is best.
THE QURAN 4: 128
God has thus decreed that success will be achieved only through a
reconciliatory path, and not through a confrontational or a violent
course of action.
One of the commandments of the Quran, addressing the enmity
between the Muslims and the Quraysh was:
And if they incline towards peace, you too incline to it, and put your
trust in God. Surely, it is He Who is All-Hearing, All-Knowing. And if
they intend to deceive you, then surely God is sufficient for you.
THE QURAN 8: 61-62
This verse of the Quran shows that peace is desirable in Islam, even if
it can only be established by incurring risks. If offers of reconciliation
are made, they should be accepted without delay, even if the fear of
deception exists. We put our hopes in God taking the side of those who
love peace, not the side of those who use deception.
And good and evil deeds are not alike.
Repel evil with good, and he who is your enemy
will become your dearest friend.
Another reality that emerges is that, in this world, peace can be
established only by those who have great courage. Problems inevitably
arise between different groups of people, because no human situation
is ever absolutely ideal. Everyone is, at some point in their lives, faced
with injustice. In these situations, only such individuals can establish
peace as can rise above all considerations and disdain all pretexts to
engage in violent retaliation. Only the truly courageous can establish
peace in this world. Those who lack in courage will continue to fight,
and will thus never allow the history of the world to be re-written in
terms of blessed peace.
War: A State Action
In Islam, war is not the prerogative of the individual, but of an established
government. Only an established government can declare war. Islam
does not sanction individual action on this issue. As a general principle,
the Quran tells us that, even in the face of danger or an external attack,
the people should refer to their rulers and together counter the threat.
(THE QURAN 4: 83)
The hadith also say that the government is the shield, battle is done
under them, and security attained through them. The common man
can play his role as need be, under the government's command and
not independently.
There are conditions attached to all actions in Islam. Wars are also
subject to these principles, one of them being that when a war (in
defence) has been declared by the state, only attacking combatants are
targets. Targeting non-combatants is unlawful. The Quran only permits
us to defend ourselves against those who attack us. (THE QURAN 60: 8)
Muslims are also not permitted to commit suicidal bombings. This can
in no way lead to shahadat, or martyrdom. According to Islam, to die
while fighting for a just cause is to achieve martyrdom, but we cannot
court death deliberately or use our own deaths as weapons.
A Mercy for Mankind
The Quran says of the Prophet of Islam:
We have only sent you as a mercy to all mankind.
THE QURAN 21: 107
The advent of the Prophet of Islam made manifest God’s mercy for
all mankind. Through him, God communicated those principles of life
by opting for which man may inhabit the abode of eternal peace and
security (Dar us Salaam). (THE QURAN 10: 25)
Through him, such teachings were revealed as could turn human society
into a peaceful society. The Prophet of Islam presented a complete
ideology based on the concept of peace. He gave us the formula for a
peaceful life — to shun hatred and violence.
The Prophet of Islam initiated a revolution which,
although very great in its scope and later repercussions,
was ideologically non-violent.
The entire life of the Prophet illustrates this peace-loving policy. At
the time of the migration or Hijrath, the people of Makkah were all set
to wage war against the Prophet and his companions. Had the Prophet
wished, he and his companions could have confronted the enemy.
Omar and the other companions were seeking permission to engage
with the enemy but the Prophet refused and avoided conflict by quietly
leaving his homeland for Medina. This was not escaping out of fear
for their lives, rather it was a concerted decision to avoid conflict and
change the place of action
.
Just prior to the Hudaybiya treaty in 628 AD, a state of war prevailed,
but the Prophet accepted all the conditions of his enemies unilaterally
and agreed to a peace treaty. On the occasion of the battle of Khandaq,
the 12000 strong army of the Quraysh had arrived at the borders of
Medina, in order to do battle. But the Prophet and his companions
dug a long trench to set up a buffer between themselves and their
enemies, thus avoiding bloodshed.
The Prophet lived in an age of conflict. This fact could not be ignored
during his mission. In spite of his peace loving nature and peaceful
mission, the society he lived in was not peaceful. The battles that he
was forced to engage in were purely due to this factor. These battles
were so brief that we might describe them as skirmishes rather
than wars. It would be quite correct to say that the Prophet of Islam
initiated a revolution which, although very great in its scope and later
repercussions, was ideologically non-violent. He impressed upon his
followers that violence was the way to destruction, while peace was the
way to salvation. He held patience to be the greatest form of worship,
and disturbing the peaceful system of nature to be the greatest crime.
The power of peace is far more effective and
useful than the power of violence.
The Prophet enjoined believers to greet one another by saying
“As salam o alaikum!” (Peace be upon you!). This shows that any
relationship should be based on peace and security. The Prophet told
believers that success in the Hereafter should be the objective of our
lives. He dispelled the notion that material accumulation was the aim
of life, for that ultimately results in conflict and violence. They were
told to make themselves useful to others, and if that was not possible,
to at least refrain from causing anyone any harm. No one should be
regarded as an enemy; even the enemy must be given fair treatment, for
only then would the realization come that one’s enemy was potentially
one’s friend: the ‘enemy’ always has it in him to be a friend.
Peace in All Circumstances
The Prophet of Islam was a peace-lover to the ultimate extent. His
opponents repeatedly attempted to draw him into war, but on each
occasion he avoided becoming entangled. However, sometimes in
view of unilateral aggression, he had no option but to fight purely
in self-defence, and for a limited duration. The battle of Badr is one
such example.
History shows that at the exact moment when the armies of both sides
were standing ready for battle, the Prophet was visited by Gabriel,
God’s angel. He said to the Prophet: “O Muhammad, God has sent you
peace (salam).” On hearing this, the Prophet of Islam replied: “God is
peace, peace is from Him and to Him is peace.” (Al-Bidaya wa'l-Nihayah).
This incident shows that even at such a juncture, the Prophet of Islam was a peace-lover. His mind was free of hatred and violence. All he had
was the desire for peace to be established in the world with the help
of God.
God grants to gentleness what He does not
grant to harshness.
This is one of the highest examples of positive thinking. War is the most
negative of all events. To the Prophet, standing on the battlefield, the
words that came to his lips were those of peace and security, rather
than of war and violence. This is indicative of the highest human
virtue. The noblest human character is one who thinks of peace amidst
violence and who can plan for reconciliation even during war.
Peaceful Citizens
According to a hadith, the Prophet of Islam defined a believer as a
person from whom people are safe as regards their lives and property.
(At-Tirmizi, An-Nasai, Ibn Majah, Musnad Ahmad)
According to this hadith, the way of the faithful is to live as peaceful
citizens in society. No one should pose any danger to others’ lives,
property or honour. Under no circumstances, should one take to the
way of violence.
How should we lead our lives so that every member of the society
we live in remains safe and secure from injustice? It is by maintaining
the way of moderation. All members of society should be able to bury
their complaints in their own hearts instead of pouring them out
on others. A society in which such self-control is exercised is one in
which its members can enjoy a feeling of security. A peaceful society
is the ideal framework for positive human development. A society
fraught with violence offers little hope for the realization of individual
human potential.
The love of peace is a noble human virtue, whereas the love of violence
brings the human being down from a higher ethical plane to the level
of brutishness.
Unconditional Peace
Peace is rightly defined as 'the absence of war'. However, there are some
who hold that peace should necessarily be accompanied by justice. But setting such a condition for the attainment of peace is impractical. For
the role of peace is purely to set the stage for us to strive for justice and
to work towards other constructive ends.
The Prophet Muhammad provided a clear example in his method
of negotiating the Hudaybiya peace treaty. By accepting all the
conditions of his opponents, he began a ten-year long period of peace,
without apparently receiving justice or his rights. But by means of
this peace treaty the Prophet and his companions were enabled to
consolidate themselves so thoroughly that they had no need to wage
war to attain justice.
The role of peace is purely to set the stage for us to
strive for justice and to work towards
other constructive ends.
Jesus Christ once said, “Love your enemy.” This means to be on peaceful
terms with one’s enemy, i.e. winning over your enemy by using the
power of peace. This is the divine formula to attain peace.
The Quran says:
God calls to the Home of Peace.
THE QURAN 10: 25
This means that according to the creation plan, peace and harmony
should prevail in human society. God Himself is Peace (Peace being
an attribute of God). He intended this world to be peaceful, and only
a peaceful world will be able to receive His blessings. Such a world is
like paradise on earth. It is only in such a world that we can meet and
establish contact with God, the Creator of Man and the Universe.
Both peace and violence result from human thinking, and if we consider
the final result we would never employ violence. Peaceful minds make
for a peaceful world.
Peace—Positive Behaviour
Peace is a product of a positive mental attitude, while violence is the
result of a negative one. Peace is the natural state of society, while
violence is not. Peace is as much in accordance with nature’s plan as
violence is against it. When peace prevails in a society, all activities take place properly. If the atmosphere of peace is disturbed, however, the
normal functioning of society is disrupted. According to the scheme
of nature, peace is the only secret of smooth functioning in human
society as well as in the rest of the universe.
Peace is such a basic requirement of man, that it is crucial to maintain
it in all situations. Without peace there can be neither development nor
progress. No excuse whatsoever justifies the use of violence in individual
or collective life. Regardless of how unfavourable circumstances might
be, an environment of peace is indispensable. We must maintain peace
unilaterally, for nothing that we desire can be achieved without it.
Peace is the principle in Islam; war is the exception.
If we fail to establish peace, then we must face destruction in every field
of life. We have to choose between peace and annihilation, because
without peace, there is no hope for the survival of humankind.
Peace—Man’s Absolute Right
Peaceful revolution is the outcome of peaceful thinking. Peaceful
minds make for a peaceful world. Man was born in peace. Man must
live in peace. Peace—man’s birthright—is God’s greatest blessing for
human beings.
Peace in Society
Whenever the state of peace prevails in a society
in the real sense, its members will necessarily engage
themselves in positive activities.
Their energies will be channelized into the reconstruction
of their own lives and of their social environment.
ARTIFICIAL FLOWERS
THESE days, they’ve started manufacturing plastic flowers and
fruits. They look just like the real thing. But if you smell a plastic
flower, it has none of the fragrance of a real flower, and if you
bite into a plastic fruit, it has none of the taste of a real fruit.
In just the same way, absurd forms of religiosity have appeared these
days. On the face of it, they appear grand, but if you examine them
closely they have none of the true essence of religion, which is, fear of
God and genuine concern for other human beings. In the age of plastic,
perhaps religiosity, too, has also become plastic!
God will gather all human beings after their death and
take account of them, and then, on the basis of their
deeds, will put them into eternal heaven or eternal hell.
People may appear to be very religious, but, still, they are unwilling
to accept their mistakes. No one wants to put an end to his airs for
the sake of God. For their personal interests, innumerable people get
together with others, setting aside their differences and complaints.
But on the face of this world that belongs to God, there is no one who
will set aside his differences and complaints and join hands with others
for the sake of God.
Religion or deen is this: that a person attains to the truth that there is
but one God of this entire universe. This one God has made all things.
He will gather all human beings after their death and take account of
them, and then, on the basis of their deeds, will put them into eternal
heaven or eternal hell.
This is such a serious fact that if it really sinks deeply into one’s
mind, one's entire life is completely transformed. One becomes very
careful of all those things that lead people to the fires of hell. One also
becomes very eager about those things that make a person worthy of
the gardens of heaven. One begins to fear God above everything else.
One begins to love God above all else. One subdues one's individual
existence to live in the Glory of God.
This growing awareness of God and the Hereafter makes such a person
become more attentive to, and responsible for, other creatures. If he,
by chance, thinks ill of others, it will make him feel that he is throwing
himself into the pit of hell. Just the thought of indulging in high-handed
behaviour with others brings to his mind a fear of that person not being
alone but as being supported by angels to protect him.
There is but one God of this entire universe.
This one God has made all things.
If he deals unjustly with people he has dealings with, he feels as if he
has hurled himself into the depths of a cave in hell. In his sight, every
person appears not just simply as a human, but, rather, as a being
whom God, along with all His angels, is standing together with.
Peaceful Approach
Generally, non-violence is seen as an absence of war.
That is, eschewing the way of violent encounter
in favour of a peaceful approach.
But, this is a very limited definition of non-violence.
For, the attitude of non-violence relates to man’s entire life,
beginning from the moment he steps into this world.
The non-violent way is valid in all ambits,
right from hearth and home
to the sphere of international affairs.
SPIRIT NOT FORM
HERE is a tradition of the Prophet narrated by Anas-ibn-Malik
and recorded in Sahih-al-Bukhari. Three companions of the
Prophet once visited his house. The Prophet was not present
at the time, so they asked his wives how he worshipped. When the
Prophet’s wives had answered them, they felt that what they had been
doing in worship was insufficient.
They said, “We stand in no comparison with the Prophet. God has
forgiven him for all of his failings”. One of them said, “I will spend the
whole night praying”. Another said, “I will always observe the fast”.
The third said, “I will always remain away from women and I will never
marry.”
In the eyes of God, what is important is the spirit of the
worship we do, not the form by which we do it.
Meanwhile, the Prophet returned. He heard what they were saying
and said, “By God, I am the most God-fearing of all of you. I am more
righteous than all of you. Although I observe the fast, there are times
when I do not. Although I pray at night, there are times when I sleep. I
am also married. So whosoever ignores my ways is not one of mine.”
This hadith teaches us that it is the quality of our worship that is
important, far more than the quantity. The same is the case with
fasting. In the eyes of God, what is important is the spirit of the worship
we do, not the form by which we do it.
Righteousness is not related to the quantity of the deeds. Extremism in
deeds is against all practical wisdom. Such people will soon be weary
of their actions and instead forgo them altogether. On the other hand,
those who lay emphasis on the spirit or intention of their actions will
be moderate in the quantity of their deeds. But all their actions will
imbibe their constant connection to God. They will lead God-oriented
lives consistently discovering the glory and power of God.
The addition of numbers to the deeds tires a person and the addition
of spirit to the form of the deed will always keep one thrilled in it.
TRUE JIHAD
THE Quran exhorts believers to “strive for the cause of God as it
behoves you to strive for it.” (THE QURAN 22: 78) .This earnest struggle
is expressed in Arabic by the word jihad which is derived from
the word juhd, which means to strive, to struggle, to exert ourselves to
the utmost to achieve our goals.
Thus the original meaning of jihad is striving very hard. Since the early
Muslims had to strive hard during wars with aggressors, these wars by
extension, came to be called jihad. However, the actual word for such a
war in Arabic is qital, not jihad.
Islamic jihad is a positive and continuous process.
It is at work in the entire life of a believer
War with an aggressor is a chance occurrence, taking place as warranted
by particular situations, while jihad is a continuous and on-going action
at the core of the believer’s life, day in and day out. It is the struggle to
maintain strict adherence to the will of God in all aspects of our lives
and the resistance to any obstacles that come in the way of fulfilling
God’s will—for instance, the desires of the self, the urge to serve our
own interests, the compulsion of social traditions, the temptation to
compromise on one's principles, ego problems, the greed for wealth,
etc. Overcoming all such hurdles and persevering in obeying God’s
commands is the real jihad. This is the primary use of the word jihad.
We cite here some traditions, as recorded in Musnad Ahmad, which
define the role of a mujahid or one who is engaged in Jihad.
A mujahid is one who struggles with himself for the sake of God.
(THE QURAN 6: 20)
A mujahid is one who exerts himself for the cause of God.
(THE QURAN 6: 22)
A mujahid is one who struggles with his self in submission to the will
of God.
The Greater Jihad
Jihad essentially is a peaceful struggle. One form of this peaceful
struggle is to do dawah (to communicate the message of God).
The Quran says:
Do not yield to those who do not believe, but fight them
strenuously with it (with the Quran).
THE QURAN,
This is referred to as the ‘Great Jihad’.
This does not refer to military action or physical combat with those who
do not believe. What it actually means is that we must continuously
engage ourselves in conveying the peaceful message of the Quran.
The present world is a testing ground; the entire fabric of this world has
been designed to fulfil the purpose of the divine trial of man. This being
so, the human being is necessarily faced with all kinds of temptations,
which are barriers to our measuring up to God’s standards. For
instance, when a matter of truth comes before us and we refuse to
acknowledge it for fear of losing our status; when we have someone’s
wealth or property in our possession and hesitate in restoring it to
the true owner; when we resent having to place curbs on ourselves
in order to lead a life of modesty as desired by God; when we feel
that suppressing our anger and vengefulness in order to be patient
amounts to our inability to stand up for ourselves; when we fail to
speak the truth and stand up for justice for fear of losing our interests;
when we are loath to renounce comforts and convenience in order to
be of a principled character.
Migration or hijrath of the Prophet Muhammad is a clear
example of abandoning violent solutions in favour of
peaceful solutions.
In all such situations, it becomes essential for us to sacrifice our feelings
and desires. We may have to kill our egos completely. In spite of having
to surmount all such hurdles, we should be determined to stick to the
truth in the real and primary sense of jihad. Those who engage in this
jihad will be held deserving of paradise in the Hereafter.
The truth is that in life we have to choose between two courses—the
confrontational and the non-confrontational, the peaceful and the
violent. A study of the Prophet’s life tells us that in all matters the Prophet
abandoned the violent course of action in favour of the peaceful one.
The entire life of the Prophet provides a successful, practical example of this principle. We present, here, some examples of this nature.
Communication Of The Message Of Monotheism
After being appointed as Prophet, the first question before him was
which of the two above-mentioned courses he should follow. As we
know, the Prophet’s mission was to bring polytheism (shirk) to an end
and establish monotheism in its place. The Kabah in Makkah was an
ancient centre of monotheism, but at the time of the Prophet, 360 idols
were contained within its walls. In view of this situation, the first verses
to be revealed in the Quran should have been, one might think, about
purifying the Kabah of the idols and making it a centre of tawheed, or
oneness of God.
But beginning his mission with this task would have amounted to war,
because the Quraysh, the most powerful tribe in Arabia, were the
guardians of the Kabah.
As seen during the conquest of Makkah, the Prophet
adhered to the principle of peace even
in extreme emergencies.
The Prophet, therefore, completely avoided the physical purification of
the Kabah and limited himself to the communication of the message
of monotheism. This was an example of adopting a peaceful and nonconfrontational
method instead of a violent or confrontational one.
The Battle Of The Trench
The battle of the Trench is another such example. On this occasion
a large number of people from different tribes had come to Medina
with the intention of attacking it. It was clearly a military challenge.
But the Prophet used a strategy to avoid an encounter with the
enemy. According to this plan, the Prophet worked hard day and night
along with his companions to dig a long trench between him and his
opponents. This trench served as a buffer. Therefore, when the army
of the Quraysh arrived, they could not attack. So, they camped there
for some days. In the end they gave up the idea of attacking as it was
impossible to cross the ditch. They eventually left Medina. The digging
of this trench provides an example of opting for a peaceful course
instead of a violent course.
The Hudaybiya Peace Treaty
The Hudaybiya peace treaty is another good example. The Prophet and
his companions wanted to perform the minor pilgrimage (umrah) in
Makkah, but when they reached Hudaybiya, nine miles from Makkah,
they were stopped by the leaders of the Quraysh who refused to allow
them to enter Makkah. This could easily have taken a military turn. If the
Prophet wanted to advance as planned towards Makkah, an encounter
would have taken place. The Prophet, however, ended his journey at
Hudaybiya and signed a peace treaty, accepting all the conditions laid
down by his opponents. He then came back to Medina without having
performed the umrah. This was another clear Prophetic example of
adopting a peaceful method as opposed to a violent method.
The Conquest Of Makkah
The conquest of Makkah provides an equally telling example. On this
occasion, the Prophet was accompanied by 10,000 devoted followers.
They could easily have fought, and won, a battle against the Quraysh.
Yet the Prophet Muhammad decided to subdue his enemies with
a demonstration rather than a battle. He made preparations for a
journey to Makkah in secret, and with his companions, quietly entered
Makkah. Their entry was so sudden that the Quraysh could not make
any preparations for war and Makkah was conquered without any
carnage. This incident provides a fine example of adopting a peaceful
method instead of a violent method. These examples show that not only
in normal situations, but even in emergencies, the Prophet adhered to
the principle of peace. All his successes are practical examples of this
peaceful method.
Now, a peaceful course of action is not just one
of the possibilities: it is the only feasible
and result-oriented option.
As mentioned above, the position of peace in Islam is sacrosanct, while
war is allowed only in exceptional cases when it cannot be avoided.
Let us look at the state of affairs prevailing today. This modern age
is totally different from preceding centuries. In ancient times violence
was the norm, so that maintaining the peace was extremely difficult.
But now the situation has totally changed. Today, we have reached the
stage where any kind of violence is undesirable and unacceptable. A
peaceful strategy is the only viable solution to all problems.
Modern societies have a number of positive aspects such as the
right to freedom of expression, the possibilities opened up by the
communications systems, etc. These facilities have rendered possible
a peaceful, more effective course of action.
As mentioned above, the method of the Prophet is that if it is possible
to adopt a peaceful method, it should be put into practice during any
struggle. As a result of facilities that have become available in the
present age, the peaceful method is not only available at all times but is
also the most effective way to spread any message. It would therefore
be no exaggeration to say that in present times a violent struggle is not
only a hard option but is also impractical, whereas non-violence is not
only an easier option, but is also highly effective and result-oriented.
Now, a peaceful course of action is not just one of the possibilities: it is
the only feasible and result-oriented option.
This being so, it would be right to say that violence has been practically
abandoned. This is what we call an abrogated command in the language
of the shariah (Islamic law). Now believers are, in reality, left with only
one choice, and that is indeed the peaceful course of action.
According to the Islamic shariah, peace is the rule in
matters of jihad, while war is the least desirable option.
One celebrated example of the success of such a course is to be found
in the life of the Indian leader Mahatma Gandhi (1869-1948). Gandhi
decided to wage political battles successfully by adopting the principles
of non-violence and engaging in peaceful civil disobedience.
It is a known principle that the commands of the shariah change
according to altered situations. This accepted principle of fiqh (Islamic
jurisprudence) demands that with the changing times, a new application
of the shariah should be sought in order that shariah commands may
be in consonance with the changing circumstances.
This principle of Islamic jurisprudence relates not only to civic matters,
but also to war. This principle demands the practical avoidance of a
violent course of action. Only a peaceful course of action should be
accorded the status of a shariah command.
The jihad movements of modern times
It is true that in ancient times, violent solutions were adopted at certain
stages due to the prevailing circumstances. People had no other
alternative. There is no longer this compulsion, however. According to
the Islamic shariah, peace is the rule in matters of jihad, while war is the
least desirable option.
Many groups of Muslims in many countries have launched movements
of armed jihad, in the name of Islam. But a movement cannot be a jihad
just because its leaders describe it as such.
An action can be termed a jihad only when it fulfils the conditions
set by Islam. Any military action which is carried out without fulfilling
these conditions will not be a jihad but a fasad, which is spreading
corruption across the world. Those who engage in fasad should expect
only divine punishment.
Far from being an armed offensive,
jihad is essentially a peaceful struggle.
Jihad in the sense of qital (armed struggle) does not fall into the same
category of individual acts of devotion as prayer and fasting: it is an
activity which relates totally to the state.
The true Islamic jihad as it relates to the individual is a positive and
continuous process, which is at work throughout the entire life of a
believer. There are three major kinds of this process of jihad.
Jihad-bil-nafs: to control our negative and undesirable feelings and to
persevere in the way of God’s choice in all circumstances.
Dawah: the communication of the message of God to all human beings
and dealings with all human beings with compassion. This gigantic task
has been called the greatest jihad by the Quran.
Jihad in the face of enmity: This jihad has always been a peaceful
process, and it is still so. In this respect, far from being an armed
offensive, jihad is essentially a peaceful struggle.
CONTROLLING ANGER
ANGER is one of the major things that could cause a relationship
to go sour. Anger stokes a quarrel, which, if pursued, leads
to personal dislike, and finally, to full-fledged hatred. Hatred
eventually leads to evil. In any relationship, any trouble is exacerbated
by anger. Anger is a natural phenomenon, and the only solution is to
control it.
Anger in itself is not an evil. It becomes evil when it is allowed to spin
out of control and affect people’s lives.
Anger is a natural phenomenon,
and the only solution is to control it.
Rage is an undesirable reaction to a temporary provocation. It is much
like a fire that flares up for a short while and then dies down for lack
of fuel. If we understand this, anger will not result in any serious
disharmony.
An unpleasant word or experience can make the fire in our mind
suddenly flare up, but it only lasts for a short while. When we are angry,
we should remain quiet, and try to calm ourselves before returning to
dealing with the issue. It would not be wise to confront any adverse
situation in anger.
Once, a person came to the Prophet of Islam. He asked: “O Prophet, give me
a master advice by which I may be able to manage all the affairs of my
life.” The Prophet replied, “Do not be angry.” It means, don’t be angry
even when provoked. Respond positively even in negative situations.
Always adopt positive thinking.
In the face of problems, anger further deteriorates the situation. On the
other hand by controlling anger we can develop the capability of responding
positively in negative situations; of taking the right decisions under
difficult conditions; of discovering practical solutions to all problems.
PROPHET OF PEACE OR OF VIOLENCE
DUE to the intolerance and violent extremism of small groups
of people who call themselves 'Muslims', Islam is currently
widely perceived to be a religion of violence, with objectives
that appear to be achievable only through terrorism. This, however,
is untrue.
Islam is not the name given to the behaviour or the actions of a
particular group of people who call themselves 'Muslims'. Islam is a
system of beliefs and ethics, and people who say that they hold those
beliefs and value those ethics are called Muslims. It follows, then, that
the behaviour of Muslims must be judged by the principles of Islam
and not vice versa. Islam cannot be evaluated based on the actions
of Muslims.
If individuals calling themselves 'Muslims' adopt terrorism or violence,
then the responsibility for their actions lies with them, not with the
religion they profess. In spite of their professed Islamic agenda, the
actions of such people cannot be deemed Islamic.
Islam is not the name given to the behaviour or the
actions of a particular group of people
who call themselves Muslims.
Islam is the name of the revealed religion professed by the Prophet
Muhammad, and exemplified in his life. The Prophet Muhammad was
a prophet of peace, not a prophet of violence. In the Quran, he is called
a 'mercy to mankind'.
Ali bin Abi Talib was the son-in-law of the Prophet of Islam. When a boy
was born in his household, Ali named him Harab, meaning war. Arab
tribes were frequently at war and took pride in names that displayed
a warrior like nature. When the Prophet heard about the boy’s name,
he asked Ali to change the name to Hasan, meaning goodness. From
this incident we can get an idea of the personality of the Prophet of
Islam. His was a peace-loving personality in the complete sense. His
peace- loving nature was so heightened that he did not even like to hear
the word Harab which had connotations of violence. Whereas Harab was a symbolic name for violence, Hasan was a name that symbolised
peace. The Prophet of Islam believed in cultivating a peaceful character.
Zaid bin Muhalhil, a poet from Najd, was born before the Prophet. He
was also a skilled swordsman and horse rider, because of which he
was known as Zaid-ul-Qail. Qail means horse, and in those days, horses
were associated with cavalry. When Zaid embraced Islam, the Prophet
did not like his title and changed it from Zaid-ul-Qail to Zaid-ul-Qair.
Qail was a symbolic name associated with battles and violence. Qair on
the other hand was symbolic of peace and goodness.
The Prophet changed the direction of Zaid’s character by changing his
name. He instructed him to be a professor of goodness giving the gifts
of peace and prosperity to people instead of being a harbinger of death
and violence. He wanted his followers to do good works for the people,
giving them the message of peace and prosperity and not of death
and destruction.
If we were to objectively study the entire 23 years of
Muhammad’s prophetic life, it would be absolutely clear
that Muhammad was a Prophet of peace,
not a prophet of violence.
With these examples we can understand that peace was the guiding
principle of the Prophet's character. The battles that took place during
his life were only incidental and under exceptional circumstances,
rather than being the main feature of his life. However, most of the
Prophet's biographers have painted an altogether different picture
of him. Instead of presenting him as a Prophet of peace they have
portrayed him as a prophet of violence.
The battles which were fought during the Prophet's time were related
to the culture then prevailing amongst the Arab tribes.
The Prophet Muhammad was born in the Banu Hashim clan of the
Quraysh tribe of Arabia. At that time, Arabia was divided by many
different tribes, each with several clans, all vying for domination. Fights
between tribes and clans over trivial issues were common. Due to this
culture, there were skirmishes between the Prophet's followers and
their opponents. Most of the incidents that have been presented by the biographers of the Prophet as battles can be better classified as minor
skirmishes instead.
Prophet Muhammad was born in the year 570 in Makkah and attained
prophet-hood at the age of 40 in the year 610. He began his mission
of conveying God’s guidance to mankind in a peaceful manner. There
was never any act of violence by the Prophet against those who
objected to his teachings or oppressed him and his followers during
the entire thirteen years of his life as a prophet in Makkah. While he
was in Makkah, his teachings were always those of patience, tolerance
and avoidance.
One of his companions, Ammar, of the family of Yasir, was tortured by
the Prophet’s enemies, but the Prophet said, “O Yasir's family, forbear
with patience, surely your compensation is Paradise.’’ (Seerath ibn Kasir)
Another of his companions, Khabbab-bin-Arth, complained to the
Prophet about the oppression by the Quraysh. When the Prophet heard
this, he said, “This is nothing; messengers before us have suffered
much more for having upheld the message of tawheed (oneness of
God).” (Al-Bukhari)
If individuals calling themselves Muslims adopt terrorism
or violence, then the responsibility for their actions lies
with them, not with the religion they profess.
The Prophet and his followers had to face the hardships of a threeyear
social boycott by the tribe, and they spent this time in tolerating
and patiently enduring their difficulties. His enemies plotted to kill him,
so he quietly escaped from Makkah with a few of his companions to
Medina. He gave the same advice to his followers.
Even in Medina his enemies did not leave the Prophet and his followers
in peace. They did everything possible to make life miserable for them.
The Quran says:
Will you not fight against those who have broken their oaths
and conspired to banish the Messenger? They were the first
to attack you. Do you fear them? Surely God is more
deserving of your fear, if you are true believers.
THE QURAN 9: 13
The outcome of these hostilities were the battles of Badr and Uhud.
Even after this when the Prophet got to know that his opponents were
marching towards Medina with an army of 10,000, he employed a
strategy of avoidance by creating a trench outside Medina because of
which an armed conflict was averted.
The Prophet was on a divine mission to present God’s message to
mankind. Any mission of communication can only be successful when
the circumstances are harmonious and peaceful. In an atmosphere of
violence and warfare, no mission, however strong can be successful.
In such a situation, even minor differences can instantaneously escalate
to violent conflict and war. For an atmosphere of peace, though, a price
has to be paid, and that was in the form of perseverance in the face of all
obstacles; in ignoring the problems whilst availing of the opportunities.
The Prophet’s opponents were constantly provoking him and his
followers to engage with them in battle over small issues, but the
Prophet and his companions always chose the divine teachings of
patience and forbearance to circumvent conflict.
...whenever they kindle the fire of war, God puts it out...
THE QURAN 5: 64
In his 6th year in Medina, the Prophet entered into a ten-year peace
treaty called the Treaty of Hudaybiya with his opponents by accepting
all of their conditions.
Peace was the guiding principle
of the Prophet's character.
Two years later, when the Makkans were forced to surrender to the
Muslims, his opponents were brought before the Prophet. These
people had troubled the Prophet and his companions for many years,
having forced them to leave their homes and properties in Makkah.
They had committed many atrocities on him and his people. They were
established war criminals and captives. According to the prevailing
tribal custom, the punishment for such crimes was death.
The Prophet, however, did not even allow them to be insulted and,
instead, announced a general pardon in the following words: "Go, you
are free".
If we were to objectively study the entire 23 years of Muhammad’s
prophetic life, it would be absolutely clear that Muhammad was a
Prophet of peace, not a prophet of violence.
If we compare the Prophet's battles with other battles in history, we
will find that the mission of the Prophet was a non-violent mission;
and the battles that happened were defensive in nature and under
exceptional circumstances.
The number of people killed in these battles were very few when
compared to the casualties of many other battles in history. Sorting
in order of the number of casualties or by the duration of battles in
history, the armed conflicts of the Prophet Muhammad and his people
were forced to engage in, do not even figure in the records.
The mission of the Prophet is not to rule over people but
to change their minds and hearts towards spirituality.
As a comparison here are some details of some of the famous battles
in the history of mankind.
In comparison to the above sampling of battles from history, the
defensive battles fought by the Prophet were those at Badr, Uhud
and Hunain. The combined total duration of actual fighting was
equivalent to only 1½ days.2 The total number of casualties in all these
battles was 1018.
1. Wikipedia: http://en.wikipedia.org/wiki/List_of_battles_by_casualties
2. Battle of Badr (morning to noon) ~ 6 hours Battle of Uhud (one day) ~
Battle of Hunain (one day) ~
Before the Prophet's birth there was an ongoing conflict between two
major tribes of Medina, the Aws and the Khazraj. It is said that this war
continued for 120 years and thousands of people perished in these
battles, the prominent one of which was known by the name of Battle
of Buath. (Ibn Ishaq)
Because of a lack of objective understanding of the Prophet's life,
Muslim biographers have misrepresented the facts by ignoring the
prevailing customs and culture of the time. Due to this, their writings
about the Prophet's life show a war-like pattern. On the other hand,
non-Muslim biographers of the Prophet have adopted a different
approach. These people have largely ignored the main events of the
Prophet’s life choosing to focus on a few, exceptional incidents that
they have used as the basis of a picture of the Prophet’s life they have
painted, that portrays him as a warrior prophet.
They have also been unable to see the Prophet's life as different from
Muslim culture, which has led them to assume that terrorism in the
name of Islam is an outcome of the teachings of the Prophet of Islam.
Most of the incidents that have been presented by the
biographers of the Prophet as battles can be better
classified as minor skirmishes instead.
The true modest personality of the Prophet appeared to many of his
biographers as deficient in some way or the other. This image of the
Prophet appeared to them as falling short of the standards of leaders
of other peoples of the time, who were great conquerors and warriors.
Hence these biographers tried to present a certain image of their
Prophet, which, in their eyes was a superior image. This is the reason
why, when one reads the biographies of the Prophet we find that the
Prophet is portrayed as a warrior prophet rather than a prophet of
peace. The misleading image we get is that the Prophet relied on the
power of the sword rather than the power of peace; that the Prophet
believed in subduing and conquering his opponents rather than
befriending them
However, this picture of the Prophet is totally baseless and self assumed.
In truth, the Prophet’s was a peace loving personality. The example of
the Prophet was not one of overpowering people by fighting with them; rather it was by winning the people over with love and compassion and
giving them life.
The Quran says:
Believers, obey God and His Messenger when he
calls you to that which gives you life.
(THE QURAN 8: 24)
It is obvious from an understanding of the Quran that the mission of
the Prophet was different from that of emperors and kings. A king’s
purpose is to conquer and rule over people. Hence, the way of a king
is one of conquests and wars. Without subduing people by force, a
king will be unable to achieve his goal. On the other hand, the mission
of a Prophet is not to rule over people, but to change their minds and
hearts towards spirituality; to teach them God-oriented living making
them divine personalities so that they can be successful in this world
and the hereafter; to make them peaceful personalities so that God will
give them a place in His eternal ‘Home of Peace’.
From the above analysis it should be obvious that the Prophet
Muhammad was a prophet of peace, and not a prophet of violence.
The approach to the biography of the Prophet by both Muslim and
non-Muslim biographers is not correct.
Jihad in Islam
A movement cannot be a jihad
just because its leaders describe it as such.
An action can be termed a ‘jihad’ only when it fulfils
the conditions set by Islam. Any action which is carried out without
fulfilling these conditions will not be a jihad, but a fasad, which will
amount to spreading corruption across the world.
Those who engage in such a ‘jihad’ will not deserve any reward.
They should expect only divine punishment.
THE MIDDLE NATION
THERE is a verse in the second chapter of the Quran that says, “We
have made you a middle nation so that you may be as witnesses
against mankind, and the Messenger may be a witness against
you.” (THE QURAN 2: 143)
The word witness (shaheed) in this verse refers to the role of Muslims
as dayee’s. By saying that the Messenger will be a witness against us, it
signifies that the Messenger is the witness that the divine religion was
given to us, and that we will have to bear witness that we communicated
the same divine religion to the rest of humanity. It follows that it is
now our duty to communicate God’s message to every person of every
generation in every age.
It was the responsibility of the followers of the Prophet to pass on
the message they had received from the Prophet to others. The same
responsibility was given to the ancient peoples of the Book — the
historical people of Moses, and those of Jesus. In the Quran, making
the message of God clear to people is called tab’een. (THE QURAN 3: 187)
The task of being a witness is not a mark of superiority.
It is a heavy responsibility, greater than all other
responsibilities, commensurate with the
great gift of faith.
This task of being a witness, or dawah, is not mystical in nature. It is
also not a mark of superiority. It is a heavy responsibility, greater than
all other responsibilities, commensurate with the great gift of faith. It is
also a greater responsibility than that given to the followers of previous
prophets, because the Prophet Muhammad was the last prophet. Until
the Day of Judgement, it is the sole responsibility of Muslims to convey
the message to other people. It is thus not only our responsibility to
inform others of the message, but also to convey it in a manner that
is clear, open, understandable and that will make a deep and lasting
impression of truth, peace and spirituality on their minds.
Only by fulfilling this responsibility of dawah can we be held eligible, in
God’s eyes, to be called the Middle Nation.
THE WORD OF GOD
THE Quran is the book of God. It has been preserved in its
entirety since its revelation to the Prophet of Islam between
610 and 632 A.D. It is a book that brings glad tidings to mankind,
along with divine admonition, and stresses the importance of man’s
discovery of the Truth on a spiritual and intellectual level.
Translated from Arabic and commentary
by Maulana Wahiduddin Khan
It is by God’s grace that you were gentle with them — for if you had
been harsh and hard-hearted, they would surely have deserted you
— so bear with them and pray for forgiveness for them. Take counsel
with them in the conduct of affairs; then, when you have decided
upon a course of action, place your trust in God: for God loves those
who place their trust in Him. If God helps you, none can overcome
you, but if He withdraws His help from you, who is there who can
help you besides Him? In God, then, let the believers place their trust!
The gentle way the Prophet is asked to deal with the believers (in
this context those who had disobeyed him in quitting their posts,
incurring defeat in the battle) is equally essential in any Muslim leader.
Moderation is indispensable for him. This lenient attitude is required
not only in normal, daily life but also in dealings between Muslims and
non-Muslims, even where, due to the disobedience of certain people, a
victory turns into a defeat. Unless the leader shows broad-mindedness
and high thinking, a powerful polity cannot be established. Mistakes,
however grave their outcome, if committed without any evil intention,
are pardonable. The leader, therefore, should overlook this type of
error while dealing with people. He should be such a great well-wisher
of his people that he should pray to God for their guidance. Indeed, the
good leader so values his people that he takes decisions on matters of
importance only after consulting them.
,strong>It is not for any Prophet to hold back anything; he who hides anything
away shall bring it forth on the Day of Resurrection, when every
human being shall be repaid in full for whatever he has done, and none shall be wronged. Can one who seeks the pleasure of God, be like
one who incurs the wrath of God and whose abode shall be Hell—an
evil destination? All have a different standing in the eyes of God, and
God is observant of all their actions.
The Prophet forgave the forty Muslims who had disobeyed his orders
on the occasion of the battle of Uhud. However, people doubted that
the Prophet had really forgiven them. They thought that he had done
so only outwardly, for show, and that later he would show his anger.
These verses tell us that the Prophet’s inner feelings did not differ from
his outward behaviour. His actions never belied his words. This also
indicates what a Muslim leader should be like. His heart should be
free of malice, jealousy, hatred, etc., even at a time when such a grave
mistake is being made by his people as was made by the Prophet’s
companions on the occasion of the battle of Uhud. He should not even
keep any malice hidden in his heart. He should live with his people, after
his act of forgiveness, as if nothing had ever been amiss. Moreover,
when Muslims trustingly handed over all their affairs to him, he should
not exploit their lives and their wealth to serve his own personal ends.
This would be crossing the limits, showing no fear of God’s wrath. How
could one, dedicated to leading people along the path of God’s will,
ever think of meeting God, if he himself had gone against His will?
Indeed, God has conferred a great favour on the believers in sending a
Messenger from among themselves, to recite His revelations to them,
and purify them, and teaches them the Book and wisdom, for, before
that they were surely in manifest error.
The example set by the Prophet throughout his life must be followed
by all reformers till Doomsday. For the task of reformation to be
successful, it is essential that the targeted people should feel as if the
reformer is one of themselves in every respect. His language, his style
of speaking, his style of living—all should be familiar to them. No such
feelings should be created between him and his addressee that may
lead, in one way or another, to the latter becoming distanced from him,
or to the addressee and the reformer becoming rivals.
The first task to be performed among the people is to foster in them
the ability to read the signs of God spread everywhere within and
without their own selves. God’s signs should become part of their
very mental make-up. The second task is to purify people. This end
is achieved by the reformer speaking to them in person and giving
them the opportunity to spend time in his company. The message can, of course, be put across through general discourses and writing,
but this would only be in principle; whereas by resorting to individual
communication the message can be conveyed in a more precise and
detailed way. Then there is the question of the personality of the dayee,
which should always lend weight to the message. Individual meetings
thus serve the purpose of the purification of the addressees, or mad'u.
The third task is to introduce to the mad'u, the shariah—the book of
guidance on how life should be led in this world. The fourth task is to
impart wisdom, that is, to unveil the secrets of religion and to highlight
the truths hidden between the lines.
ASK MAULANA
Is Islam intolerant of other Religions?
Contrary to common belief, Islam is not
intolerant to other religions. It teaches its
adherents to give mutual respect to, to be
tolerant of and to have dialogue with people
of other religions. This can be clearly seen
from the following example of the Prophet.
When the Prophet reached Medina, it was also
inhabited by some idolaters and Jews, who
were in a minority. The Prophet decided that
some form of law should be established so
that there would be no misunderstanding or
hostility of any sort, in the future between them and the Muslims. To
solve this problem the Prophet of Islam issued a charter, commonly
known as the Covenant of Medina.
Since the Muslims were in the majority, the Prophet's position became
that of a leader, or a head of state. In this capacity, he declared in this
charter that all the inhabitants of Medina would enjoy equal rights.
Everyone would be free to follow the religion and culture of his or her
choice: the affairs of the adherents of each religion would be decided
according to their belief.
Here I would like to quote an event in the life of the Prophet of Islam,
which illustrates the true spirit of religious tolerance. One day a funeral
procession was passing along a street in Medina. The Prophet, who
was seated there at the time of its passing, stood up in respect to the
deceased person. One of his companions said, ‘O Prophet, it was a
funeral procession of a Jew!’ meaning that he should not demonstrate
such respect for a non-Muslim. The Prophet replied: ‘Alaisat nafsan’:
‘Was he not a human being?’
This ‘humanitarian’ outlook was typical of the Prophet’s vision of life.
He was able to see everyone basically as a human being. In this case,
he discovered a commonality between himself and that Jewish person.
He felt that just as he was a human being, so also was the Jew a human
being. Just as God had created him, so also had God created the Jew.
People may have their differences in belief, religion, culture, etc., but a common bond has to be discovered between them, which shows them
all to be human beings.
This shows that Islam teaches tolerance and mutual respect. Realizing
that religious differences have always existed between people, Islam
also teaches us to have open dialogue with people of other religions.
That is why inter-religious dialogue has been found in one form or the
other since the beginning of Islam. In fact, fourteen hundred years
ago, Prophet Mohammad held, what can be said as the first interfaith
dialogue in Medina when a three-religion conference—in modern
terminology, a trialogue—to exchange views on religious issues took
place between the followers of Islam, Christianity and Judaism.
Such attempts have repeatedly been made in history. The circumstances
that unfolded following the Second World War led the Christian
Church, in particular, to pay great attention to this matter. Through
its continuous efforts dialogues of this nature are regularly being held
in various countries, between Muslims and Christians in particular. I
too have had the occasion to participate in several of these dialogues.
These efforts have borne fruit, at least partially. For instance, it is as a
result of these efforts that on the one hand, a Church has appeared
once again in Ben Ghazi (Libya) while on the other, a mosque has been
built in Rome for the first time in recent history.
Does Islam Deny Religious Freedom to Others?
Contrary to the common misconception that Islam denies religious
freedom to others, Islam enjoins religious freedom to others. Religious
freedom is the basic human right whose violation has caused conflicts,
wars and bloodshed in both ancient and modern societies. The Quran,
therefore, has declared for the first time in human history:
There shall be no coercion in matters of religion.
THE QURAN 2: 256
The Quran also states clearly,
To you your religion and to me mine.
THE QURAN 109: 6
The principle that we obtain from the above verses of the Quran is
generally referred to, in today’s context, as religious freedom.
In view of this prohibition of coercion (Ikrah), all Islamic jurists (Fuqaha)
without any exception hold that forcible conversion is under all
circumstances null and void. Any attempt to coerce a non-believer to
accept Islam is a grievous sin, (Ahkam al-Quran, al-Jassas). According
to this principle of ‘non-coercion’, it is not permissible to exploit or
manipulate personal weaknesses or calamities (e.g. poverty, sickness,
famine, etc.) for religious conversion. That is why old and downtrodden
non-Muslims were exempted from taxes and given all monetary
support by the Islamic state without ever being asked to embrace Islam
just for the advantages it would give them.
With the advent of Islam in the seventh century, however, it was
declared for the benefit of mankind that all greatness was the exclusive
prerogative of God, and that in the eyes of God, all human beings
were equal. The Prophet Muhammad declared not once, but on many
occasions that all were alike, all were brothers.
The Prophet not only stated the truth but also made it a reality by
bringing about a total revolution based on the idea of human equality.
On achieving political domination in Arabia, he was able to put this
theory into practice in his capacity as ruler of a state. In this way, Islam
put an end to discrimination between human beings on the basis of
race, colour, status, etc. People were assigned a high or low status
according to their moral worth.
Please send your questions to
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Peace
Scholars have defined peace thus:
“Peace is the absence of war.”
Peace is generally studied as the antithesis to war.
But this is an extremely limited concept of peace.
The truth is that peace relates to the entire spectrum of human life.
In itself it is a complete ideology.
Maulana Wahiduddin Khan (1925-2021) was an Islamic scholar, spiritual guide, and an Ambassador of Peace. He authored over 200 books and recorded thousands of lectures giving the rational interpretation of Islamic concepts, prophetic wisdom, and the spiritual meaning of the Quran in the contemporary style. His English translation, The Quran, is widely appreciated as simple, clear and in contemporary style. He founded Centre for Peace and Spirituality (CPS) International in 2001 to re-engineer minds towards God-oriented living and present Islam as it is, based on the principles of peace, spirituality, and co-existence. Maulana breathed his last on 21 April, 2021 in New Delhi, India. His legacy is being carried forward through the CPS International Network.
What God most earnestly desires from human beings is worship. The Quran says: “I have not created jinn and mankind except to worship Me.” ( 51:56 )
