Islamic terrorism: myth or reality
Terrorism has become a global scourge these days. It is a menace, which does not distinguish between Muslims, Christians, Jews, Hindus or anyone. Hence, it would be unrealistic to compartmentalize this global menace on the basis of religion and geography. It is simply inhuman, cruel and barbaric which must be condemned in all its forms and manifestations.
Terrorism as a subject of discussion and study requires a deeper understanding and unbiased approach. Any presumptuous or reductionist approach to study this problem may lead to dangerously wrong propositions. Unfortunately, many scholars and mediamen have taken an over simplistic view of this complex problem. Consequently they usually associate terrorism with Islam. Hence, the term like ‘Green menace’, ‘Green Peril’, ‘Islamic militancy’, ‘Islamic terrorism’, ‘Islamic fascism’ are often used in the media and books. However, those who are using these terms so frequently perhaps do not realize that they are not denouncing a menace but condemning a particular religion. If a heinous act like terrorism is called ‘Islamic’ it hurts the sentiments of millions of peace loving Muslim across the globe. Moreover, by certifying crime against humanity, as Islamic they also sanctify this act. Those who call terrorism of any group, nation or individual as Islamic should know that terrorism goes against the very teaching and spirit of Islam. Thus, an act of terror which involves the killing of innocent people is contrary to the spirit of Quran and Islam because the holy book itself declares that to kill one human life is to kill entire humanity, and to save one human life is to save entire humanity. (Holy Quran, 5:32).
Islamic militancy is a misnomer in another sense also. The so-called Islamic militancy has killed more Muslims than any other community. In fact the Muslims are the worst affected victim of terrorism. Algeria, Afghanistan, Iraq, Chechnya, Pakistan, Egypt, Indonesia, Turkey, Somalia all are the Muslim countries along with other countries like India, U.S.A., U.K. etc. facing the menace of terrorism. When we delve deep into the phenomenon of violence in these countries, we find that in most cases western powers are responsible for the menace. The roots of the problem are to be searched in global capitalism and its worst from i.e. imperialism.
The sudden upsurge of radical islamists or the Islamization of violence should not be seen in isolation from the gross injustice and betrayal against the Muslims by the international organisations and the major powers. The major powers of the world fought Second World War ‘to make world safe for democracy’ but they have been fighting against Islamists in Arab countries to preserve worst kind of dictatorships. The popular voices against authoritarian rules in Middle East have never found any support from the international community. On the other hand, the hereditary dictatorial monarchs enjoy the blessings of the western powers. Thus in the absence of any democratic and political rights, the people in most of the Muslim countries feel disgruntled and alienated. Also, the authoritarian regimes do not leave any space for moderates or democratic groups. Hence, the lack rather denial of political participation provides a fertile breeding ground for violent activities. Thus the much needed and ever awaited democratisation is a solution to rapidly growing terrorism.
There is no denying the fact that Islam is being used by many Muslim groups for political indoctrination but Islam should not be blamed for this phenomenon. In fact, there are many reasons for this and the reasons are more political economic and cultural than religious. One should know that it is not Islam which is guiding the people to fight or to resist but it is the people who use Islam for sanctifying their movements or acts. In the absence of any secular ideology of resistance to imperialism, foreign occupation or political marginalisation in Muslim countries, the groups and individuals are going back to Islam to provide justification to their movements of resistance. And a neutral observer can argue that the means they have adopted may be wrong as it involves the killing of innocent people, but the goal the groups are pursing is not immoral.
Imperialist propagandists say that the Islamists are trying to force the people of free nations to embrace their religion and culture. This allegation is nothing but a propaganda, which needs to be scrutinized carefully. In reality when one tries to analyse this allegation, finds that the reverse is true. The imperialist forces have tried to impose their culture and values on others. The 9/11 New York episode or the 7/7 London bombings are cited as glaring example of aggressive terrorism and unprovoked attacks. But the fact is that the Anglo-American imperialist alliance is reaping up the fruits of its own deeds in the Muslim world. These attacks deserve condemnation and the culprits must be brought to book. These attacks of course qualify to be branded as terrorism because the innocent people or non-combatants have been made the target of attack. But if only the loss of life is made a parameter to judge an act of terror, the USA, Israel, Britain and many other countries will qualify to be called as terrorist states. Noted media critic Noam Chomsky has very clearly exposed the genocide committed by America and its allies. From Vietnam to Iraq and Afghanistan, USA is guilty of killing millions of innocent people and destroying valuable properties. In fact, the need of the hour is that when we devise a definition of terrorism we should include not only the acts of individuals and groups but the nation states also. Unfortunately in the present scenario, the nation states are considered to be above humanity and all moral values. Hence, in our definition of terrorism the nation states engaged in the acts of terror and imperialism do not fit in.
Thus, while levelling baseless charges against a great religion and its followers, the scholars and journalists should know that terrorism is not a monopoly of Islam and its followers. Of course Islam has a clear-cut ideology of Jihad, which has been misunderstood by many including the followers of Islam. In fact jihad is a constant struggle against evil within or without. The Jihad may be peaceful, persuasive as well as violent or by the sword/weapon. But the jihad is to be applied or adopted with utmost care. In no case it should be against innocent people. The Holy Book Quran has already mentioned that there shall not be any compulsion in religion. Every one is free to choose and practise his/her own religion. So, suicide bombing aimed at killing innocent people is not an act of jihad but an act of terrorism, which is prohibited in Islam.
Thus jihad should not be taken as ‘a holy war fought by Muslims, against those who reject Islam’ (as defined by the Oxford Advanced Dictionary). It seems that this distorted version of jihad has been taken by many of the followers of Islam and the opponents as well. Hence it can be concluded that there is nothing like Islamic about terrorism. The act of terrorism is un-Islamic.
Also, identifying Islam with violence and terrorism is highly unfair. In fact when we try to analyse violence as a means adopted by the groups and individuals, we find that it has got justification by all ideologies and by all organised religions. No religion or ideology can claim that violence has not been adopted and justified by his or her followers. For example the followers of the Christianity sanctified violence and bloodshed in the name of crusade. Even today many Christian groups across the globe are engaged in terrorist activities. The Irish Republic Army, a predominantly catholic Christian terrorist organisation has been active for almost a century. The Lord’s Salvation Army in Uganda, a Christian outfit is a notorious terrorist organisation, which recruits children as fighters. The predominantly Christian America and Britain (though they are nothing to do with Christianity) are leading and supervising imperialists’ crime in many parts of the world.
Hinduism is full of stories of glorified violence – For example, Ramayana and Mahabharta, two sacred books of Hindus have beautiful stories of wars/battle between good and evil. Lord Rama representing good has been glorified fighting Ravana who represented evil. Not only this but mythological Hanuman is appreciated for burning Lanka. Hindu fanatics are known to have committed many crimes, which qualify to be called as terrorism. The assassination of Mahatma Gandhi by a Hindu fanatic, killing of Rajiv Gandhi by the members of Tamil outfit, gruesome murder of the Australian Christina priest Graham Staines and his two minor sons, genocide of Muslims in Gujarat by Hindu chauvinists are a few examples which show that the followers of Hinduisms have also engaged themselves in terrorist activities.
The involvement of the Sikh in terrorist activities in India is well known. The Sikh terrorism even took away the life of Mrs. Indra Gandhi. There is a history of Jewish terrorism in Palestine in the post World War-II. The groups like Haganah, Irgun and stern gang were involved in dreaded terrorist activities in Arab world. Many of the dreaded terrorists became celebrated heroes of their community after the creation of Israel. Ironically one of the terrorists of those days got a noble peace prize.
The Buddhist Japanese army committed worst kind of atrocities against Chinese in Manchuria on the eve of Second World War. The intentions of Aum Shinrikyo, a dangerous Buddhist cult are not hidden.
But for all then acts of people from different religious persuasions the religions are not to be blamed because no religion teaches violence and bloodshed. In fact all religions have given emphasis on love, sympathy, compassion and brotherhood.
As far as secular ideologies are concerned, they too have brought untold misery to mankind. The western liberal democrats are responsible for economic exploitation of the Third World. The ideology of capitalism and imperialism led by USA is accused of imposing war and sanctions on free people of Asia, Africa and Latin America. Similarly the Soviet imperialism has culminated into the worst kind of atrocities in the world.
Despite all these, it is ironical that Islam and its followers has become a target of the imperialists’ propagandists and media persons. It appears that Islam has been singled out for demonising and condemning. The record of cruelties of other dispensations are deliberately ignored or painted in a different colour. But whenever any misguided group or individual belonging to Islam is found in any crime, the group or the individual is not blamed for it but his religion is made the target of attack. It is intellectual and academic dishonesty to put Islam in the dock for what a handful of its misguided followers do. It seems that the imperialist powers are trying to find or invent a new enemy after the demise of Soviet Union. Thus the ‘Red danger’ is being replaced by the perceived ‘Green Peril’. But what is unfortunate that the intelligentsia in Third World countries falls prey to the propaganda of the imperialists and join the chorus with them.
Keeping in view the growing menace of terrorism and its transnational character, it can be suggested that the scourge should be analysed and understood properly. An unbiased and comprehensive approach may help us in understanding the true nature of terrorism and its root causes. Thus the intellectuals and scholars should try to demolish the myth of Islamic terrorism and endeavour to expose the contradictions inherent in the propaganda against Islam. It is a fact that the terrorist group targeting the Western countries are mainly Muslim, but their activities are un-Islamic. So, calling their activities as Islamic is tantamount to sanctifying them and thus leaving no space for moderates among the Muslims who are in a big majority.
Saturday, May 26, 2007
Friday, May 18, 2007
Muslims for Human Dignity-Dr. Muzammil Siddiqi
May Allah strengthen our faith and commitment to His religion and may He increase our brotherhood, sisterhood and unity. The theme of this year's convention is "Muslims for human dignity."
Allah says: "Indeed, We have honored the children of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of Our Creation." (Al-Isra' 17:70)
Human Dignity is an important theme of Islam; it runs throughout all its teachings.
What is Dignity?
Dignity does not mean arrogance, self-conceit, haughtiness or false pride.
Dignity according to Islam is: Izzah (honor), Karamah (nobility), Qeemah (value), Shraf (distinction) Fadilah (virtue).
Dignity is:
To know your self
To know your real worth and value
To know your position in the creation of Allah
To know your role on this earth
To know your responsibilities towards yourself, your family, to other human beings and to the world at large.
Dignity is in moral excellence.Dignity is in giving rather than takingDignity is in justice not in injusticeDignity is in love, not in hateDignity is in faith in Îmân (faith), not in Kufr and faithlessness.
Islam stands for human dignity and honor and gives a very universal and comprehensive concept of dignity. It tells us that we must recognize our own worth and value, we must not loose this worth and value. It is a very precious gift of Allah. We must guard it. It tells us that we can increase our worth and value and we can loose it too. It teaches us the ways to increase our honor. It also tells us that we must promote dignity and honor among all people in the world.
Dignity of Human Beings:
Human beings are Allah's creation. He created this whole universe. He created everything visible and invisible. He created us, but we are not like any other creation of Allah. We are a special creation of Allah. In the very first revelation that came to our Prophet Muhammad -peace be upon him, Allah said:
"Read in the name of your Lord who created, created man from a clot of congealed blood. Read and your Lord is most Bountiful. He Who taught (the use of) the pen. Taught man that which he knew not. (Al-'Alaq 96:1-5)
First Allah said, "He created" i.e. He created every thing. Then He said, "He created human being". After mentioning the general creation Allah mentioned His special and particular creation.
It is not only that He created human being, but He created our father Adam, the first human being, by His own two hands. (Allah) said: "O Iblis! what prevented you from prostrating yourself to one whom I have created with My two hands? Are you haughty? or are you one of the high (and mighty) ones?" (Saad 38:75)
We believe that Allah has hands, but He only knows the nature of His hands. Imam al-Razi explaining this ayah says, "The great King does not perform an action by His own hands unless He has His utmost attention directed to that action."
Allah could have asked angels to make us. He could have asked the jinns to make us. He could have simply said, "Kun" and we would have been created. But He created us by His own two hands. This is a special honor.
He gave human beings the best shape and form. Allah says, (Allah) said: "O Iblis! what prevents thee from prostrating thyself to one whom I have created with My hands? Art thou haughty? or art thou one of the high (and mighty) ones?" (al-Tin 95:4)
Not only that He created human being by His hands and gave humans the best form, but He further says, "I breathed into him my spirit." (al-Hijr 15:29; Saad 38:72)
He called the spirit of human being His spirit to give honor and dignity to the human spirit, perhaps in the same way, as He called the Ka'bah His house to give honor to that House.
He taught him all the names. "And He taught Adam the names of all things; then He placed them before the angels, and said: "Tell Me the names of these if ye are right." (al-Baqarah 2:31)
He made the angels to bow down to Adam. "And behold, We said to the angels: "Bow down to Adam:" and they bowed down: not so Iblis: he refused and was haughty: he was of those who reject Faith. (al-Baqarah 2:34)
He gave human being intellect and freedom of the will. (al-Nahl 16:78; al-Mu'minun 23:78; al-Sajdah 32;9; al-Ahqaf 46:26; al-Mulk 67:23)
He made human being His Khalifah and gave him the Amanah. (al-Baqarah 2:30; al-Ahzab 33:72)
He created the heaven and earth and all that is in them for the sake of human beings. (Luqman 31:20; al-Jathiyah 45:13)
For the sake of human beings He sent His Prophets and His books again and again. And He sent His best creation, Muhammad -peace be upon him, and He made His mercy for all the worlds.
This is the worth and value of human beings according to the Qur'an.
Care for Human Dignity in Islam:
Islam cares for human dignity and wants human being not to reduce it, not to loose it. He told them not to prostrate to anyone except to Him, not to worship anyone except Him, not to call anyone else God beside Him. Islam wants human beings to do the 'ubudiyah (worshipful service) only to Allah and not to anyone else.
Sometime people ask the question, "How can you put together Islam (submission) and 'Ubudiyah (service) with the concept of dignity?" They say, "Is it not a contradiction to make a claim of human dignity and then demand from the human beings to be the servants and to do the submission?" But we must understand that the indignity comes when you submit to the creatures like yourself or those that are below to yourself in worth and value. When you bow to Allah, it increases your dignity and honor. In Surah al-Hajj, Allah says that every thing in the heaven and earth bows to Allah. It is their honor, but those who are under disgrace they refuse to bow to Him. (see al-Hajj 22:18)
The great Muslim philosopher and poet Iqbal put the same idea in his words, when he said:Woh aik sajdah jise too giran samajhta haiHazar sajde se deta hai admi ko najat
(That one type of prostration that you find it so difficult to make, it liberates human beings from thousand other types of prostrations.)
Not only worship ('ibadah) but the whole Shari'ah of Islam came to promote the dignity and honor of human beings, all human beings, of all races, colors and gender.
Shari'ah: The Paradigm of Human Dignity:
Start with the Islamic teachings on Taharah cleanliness of the body, clothes and the places where they live. Islam urges human beings to be clean and pure.
Consider the laws of food that you eat. God forbade eating of blood, eating the meat of animals died of their natural death, pork or pig's meat or meat slaughtered as offerings in the name of other than Allah.
Consider the rules about dress: Islam teaches wearing modest dress that covers the whole body properly. It is a simple, but dignified dress.
Consider Islam's prohibition of drinking of alcohol.
Consider Islamic prohibition of adultery and fornication.
Consider the moral teachings of Islam: Islam forbids telling lies, cheating, deceiving, breaking the promises, fighting and quarreling.
Islam forbids only those things that destroy or decrease human dignity. All sins bring disgrace in this world and Allah's punishment in the hereafter, unless there is repentance.
Islam teaches us that we must observe honor and dignity in our family relations. Husband and wife must treat each other with love and respect. Children must be treated with dignity and kindness.
The poor should be respected. "So do not shout at those who ask (for help)" (al-Duha 93:10) The orphans should be helped, nay they should be honored. Allah rebukes those who dishonor the orphans. "Nay, but you honor not the orphans." (al-Fajr 89:17)
You must honor your guests; you must be good to your neighbors. You must be good to your employees. Give them their rights, be fair to them, give them their wages on time. The Prophet -peace be upon him- said, "Whosoever believes in Allah and the Last Day, let him speak good words or keep silent. Whosoever believes in Allah and the Last Day, let him honor his neighbor. Whosoever believes in Allah and the Last Day, let him honor his guest." (Sahih Muslim, Hadith no. 67)
All human beings should be treated with justice. No racism, no prejudices, no calling of names. Remember: "The noblest of you in the sight of Allah are those who are the most pious among you." (al-Hujurat 49:13)
In its economics teachings Islam teaches fair dealing, equity and justice. No stealing, gambling, taking usury etc. Riba brings disgrace upon those who take it and those from whom it is taken.
In its political system, Islam teaches human rights, fair dealing, shura not dictatorship. Freedom of speech, freedom of expression, freedom of movement. All these are aspects of dignity.
Even when dealing with enemies, Islam teaches us that we must be fair and should not transgress the boundaries of justice. Even in wars, Islam teaches that we should not harm the non-combatants: women, children, old people, monks and priests. Islam teaches the rights of the diplomats and emissaries even of the enemies side.
Our Responsibility:
Dear brothers and sisters, We are very close to the end of the 20th century. In this century human beings have made great progress in science and technology, but human relations have deteriorated considerably. People do not have much trust of each other now a days. Families are falling apart. Materialism, individualism, nationalism, racism, ethnocentrism are growing. Oppression and injustice is going on every where.
We Muslims have a duty to emphasize human dignity in our own practice. We must treat each other with dignity and respect and we must work to promote the dignity of all people. We must honor each other. We must show our concern on the indignity and disgrace by which our people are treated in Iraq, Kashmir, Palestine and in many other places. Unless we are care for ourselves for our own people, no one else will care for us. But we must not be only concerned about ourselves. We must be equally concerned for the dignity of others. No one will honor us unless we honor others as we seek honor for ourselves.
Let us take some practical steps in bringing moral dignity, social dignity, and economic and political dignity in the world. We must work for the dignity of all human beings, not only Muslims, but all human beings. Let us be fair in our dealings with all people. If we do this, then Allah will be pleased with us, and will honor us in this world and will reward us in the eternal life.
Finally, let me tell you, my brothers and sisters, one aspect of the dignity and honor of human beings in Islam is that it tells them that they will have life after death. Death is a negation and it is a dishonor. But Islam tells us that when we live in faith and righteousness, we shall be honored with an eternal life, with our meeting with Allah. We shall see Him and be very close to Him.
(Summary of the Friday Khutbah that Dr. Muzammil Siddiqi gave at the inauguration of the 35th Annual Convention of ISNA in St. Louis, Mo. on September 4, 1998. The Convention was attended by more than 18,000 Muslims of North America. Dr. Muzammil Siddiqi is President of ISNA)
Source:http://www.pakistanlink.com/religion/98/re-09-11.html
Allah says: "Indeed, We have honored the children of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favors, above a great part of Our Creation." (Al-Isra' 17:70)
Human Dignity is an important theme of Islam; it runs throughout all its teachings.
What is Dignity?
Dignity does not mean arrogance, self-conceit, haughtiness or false pride.
Dignity according to Islam is: Izzah (honor), Karamah (nobility), Qeemah (value), Shraf (distinction) Fadilah (virtue).
Dignity is:
To know your self
To know your real worth and value
To know your position in the creation of Allah
To know your role on this earth
To know your responsibilities towards yourself, your family, to other human beings and to the world at large.
Dignity is in moral excellence.Dignity is in giving rather than takingDignity is in justice not in injusticeDignity is in love, not in hateDignity is in faith in Îmân (faith), not in Kufr and faithlessness.
Islam stands for human dignity and honor and gives a very universal and comprehensive concept of dignity. It tells us that we must recognize our own worth and value, we must not loose this worth and value. It is a very precious gift of Allah. We must guard it. It tells us that we can increase our worth and value and we can loose it too. It teaches us the ways to increase our honor. It also tells us that we must promote dignity and honor among all people in the world.
Dignity of Human Beings:
Human beings are Allah's creation. He created this whole universe. He created everything visible and invisible. He created us, but we are not like any other creation of Allah. We are a special creation of Allah. In the very first revelation that came to our Prophet Muhammad -peace be upon him, Allah said:
"Read in the name of your Lord who created, created man from a clot of congealed blood. Read and your Lord is most Bountiful. He Who taught (the use of) the pen. Taught man that which he knew not. (Al-'Alaq 96:1-5)
First Allah said, "He created" i.e. He created every thing. Then He said, "He created human being". After mentioning the general creation Allah mentioned His special and particular creation.
It is not only that He created human being, but He created our father Adam, the first human being, by His own two hands. (Allah) said: "O Iblis! what prevented you from prostrating yourself to one whom I have created with My two hands? Are you haughty? or are you one of the high (and mighty) ones?" (Saad 38:75)
We believe that Allah has hands, but He only knows the nature of His hands. Imam al-Razi explaining this ayah says, "The great King does not perform an action by His own hands unless He has His utmost attention directed to that action."
Allah could have asked angels to make us. He could have asked the jinns to make us. He could have simply said, "Kun" and we would have been created. But He created us by His own two hands. This is a special honor.
He gave human beings the best shape and form. Allah says, (Allah) said: "O Iblis! what prevents thee from prostrating thyself to one whom I have created with My hands? Art thou haughty? or art thou one of the high (and mighty) ones?" (al-Tin 95:4)
Not only that He created human being by His hands and gave humans the best form, but He further says, "I breathed into him my spirit." (al-Hijr 15:29; Saad 38:72)
He called the spirit of human being His spirit to give honor and dignity to the human spirit, perhaps in the same way, as He called the Ka'bah His house to give honor to that House.
He taught him all the names. "And He taught Adam the names of all things; then He placed them before the angels, and said: "Tell Me the names of these if ye are right." (al-Baqarah 2:31)
He made the angels to bow down to Adam. "And behold, We said to the angels: "Bow down to Adam:" and they bowed down: not so Iblis: he refused and was haughty: he was of those who reject Faith. (al-Baqarah 2:34)
He gave human being intellect and freedom of the will. (al-Nahl 16:78; al-Mu'minun 23:78; al-Sajdah 32;9; al-Ahqaf 46:26; al-Mulk 67:23)
He made human being His Khalifah and gave him the Amanah. (al-Baqarah 2:30; al-Ahzab 33:72)
He created the heaven and earth and all that is in them for the sake of human beings. (Luqman 31:20; al-Jathiyah 45:13)
For the sake of human beings He sent His Prophets and His books again and again. And He sent His best creation, Muhammad -peace be upon him, and He made His mercy for all the worlds.
This is the worth and value of human beings according to the Qur'an.
Care for Human Dignity in Islam:
Islam cares for human dignity and wants human being not to reduce it, not to loose it. He told them not to prostrate to anyone except to Him, not to worship anyone except Him, not to call anyone else God beside Him. Islam wants human beings to do the 'ubudiyah (worshipful service) only to Allah and not to anyone else.
Sometime people ask the question, "How can you put together Islam (submission) and 'Ubudiyah (service) with the concept of dignity?" They say, "Is it not a contradiction to make a claim of human dignity and then demand from the human beings to be the servants and to do the submission?" But we must understand that the indignity comes when you submit to the creatures like yourself or those that are below to yourself in worth and value. When you bow to Allah, it increases your dignity and honor. In Surah al-Hajj, Allah says that every thing in the heaven and earth bows to Allah. It is their honor, but those who are under disgrace they refuse to bow to Him. (see al-Hajj 22:18)
The great Muslim philosopher and poet Iqbal put the same idea in his words, when he said:Woh aik sajdah jise too giran samajhta haiHazar sajde se deta hai admi ko najat
(That one type of prostration that you find it so difficult to make, it liberates human beings from thousand other types of prostrations.)
Not only worship ('ibadah) but the whole Shari'ah of Islam came to promote the dignity and honor of human beings, all human beings, of all races, colors and gender.
Shari'ah: The Paradigm of Human Dignity:
Start with the Islamic teachings on Taharah cleanliness of the body, clothes and the places where they live. Islam urges human beings to be clean and pure.
Consider the laws of food that you eat. God forbade eating of blood, eating the meat of animals died of their natural death, pork or pig's meat or meat slaughtered as offerings in the name of other than Allah.
Consider the rules about dress: Islam teaches wearing modest dress that covers the whole body properly. It is a simple, but dignified dress.
Consider Islam's prohibition of drinking of alcohol.
Consider Islamic prohibition of adultery and fornication.
Consider the moral teachings of Islam: Islam forbids telling lies, cheating, deceiving, breaking the promises, fighting and quarreling.
Islam forbids only those things that destroy or decrease human dignity. All sins bring disgrace in this world and Allah's punishment in the hereafter, unless there is repentance.
Islam teaches us that we must observe honor and dignity in our family relations. Husband and wife must treat each other with love and respect. Children must be treated with dignity and kindness.
The poor should be respected. "So do not shout at those who ask (for help)" (al-Duha 93:10) The orphans should be helped, nay they should be honored. Allah rebukes those who dishonor the orphans. "Nay, but you honor not the orphans." (al-Fajr 89:17)
You must honor your guests; you must be good to your neighbors. You must be good to your employees. Give them their rights, be fair to them, give them their wages on time. The Prophet -peace be upon him- said, "Whosoever believes in Allah and the Last Day, let him speak good words or keep silent. Whosoever believes in Allah and the Last Day, let him honor his neighbor. Whosoever believes in Allah and the Last Day, let him honor his guest." (Sahih Muslim, Hadith no. 67)
All human beings should be treated with justice. No racism, no prejudices, no calling of names. Remember: "The noblest of you in the sight of Allah are those who are the most pious among you." (al-Hujurat 49:13)
In its economics teachings Islam teaches fair dealing, equity and justice. No stealing, gambling, taking usury etc. Riba brings disgrace upon those who take it and those from whom it is taken.
In its political system, Islam teaches human rights, fair dealing, shura not dictatorship. Freedom of speech, freedom of expression, freedom of movement. All these are aspects of dignity.
Even when dealing with enemies, Islam teaches us that we must be fair and should not transgress the boundaries of justice. Even in wars, Islam teaches that we should not harm the non-combatants: women, children, old people, monks and priests. Islam teaches the rights of the diplomats and emissaries even of the enemies side.
Our Responsibility:
Dear brothers and sisters, We are very close to the end of the 20th century. In this century human beings have made great progress in science and technology, but human relations have deteriorated considerably. People do not have much trust of each other now a days. Families are falling apart. Materialism, individualism, nationalism, racism, ethnocentrism are growing. Oppression and injustice is going on every where.
We Muslims have a duty to emphasize human dignity in our own practice. We must treat each other with dignity and respect and we must work to promote the dignity of all people. We must honor each other. We must show our concern on the indignity and disgrace by which our people are treated in Iraq, Kashmir, Palestine and in many other places. Unless we are care for ourselves for our own people, no one else will care for us. But we must not be only concerned about ourselves. We must be equally concerned for the dignity of others. No one will honor us unless we honor others as we seek honor for ourselves.
Let us take some practical steps in bringing moral dignity, social dignity, and economic and political dignity in the world. We must work for the dignity of all human beings, not only Muslims, but all human beings. Let us be fair in our dealings with all people. If we do this, then Allah will be pleased with us, and will honor us in this world and will reward us in the eternal life.
Finally, let me tell you, my brothers and sisters, one aspect of the dignity and honor of human beings in Islam is that it tells them that they will have life after death. Death is a negation and it is a dishonor. But Islam tells us that when we live in faith and righteousness, we shall be honored with an eternal life, with our meeting with Allah. We shall see Him and be very close to Him.
(Summary of the Friday Khutbah that Dr. Muzammil Siddiqi gave at the inauguration of the 35th Annual Convention of ISNA in St. Louis, Mo. on September 4, 1998. The Convention was attended by more than 18,000 Muslims of North America. Dr. Muzammil Siddiqi is President of ISNA)
Source:http://www.pakistanlink.com/religion/98/re-09-11.html
Effects of Tawhid on Human Life :- Abul A'La Mawdudi
Effects of Tawhid on Human Life from Towards Understanding Islam
Now let us study the effects that the belief in La ilaha illallah has on the life of a man and see why he should always make a success of life and why one who denies it becomes a failure in life, both here and in the hereafter.
A believer in this Kalimâh can never be narrow in outlook. He believes in a God who is the Creator of the heavens and the earth, the Master of the East and the West and Sustainer of the entire universe. After this belief he does not regard anything in the world as a stranger to himself. He looks on everything in the universe as belonging to the same Lord he himself belongs to. His sympathy, love and service are not confined to any particular sphere or group. His vision is enlarged, his intellectual horizon widens, and his outlook becomes as liberal and as boundless as is the Kingdom of God. How can this width of vision and breadth of mind be achieved by an atheist, a polytheist or one who believes in a deity supposed to possess limited and defective powers like a man?
This belief produces in man the highest degree of self-respect and self esteem. The believer knows that Allah alone is the Possessor of all power, and that none besides Him can benefit or harm a person, or provide for his needs, or give and take away life or wield authority or influence. This conviction makes him indifferent to, and independent and fearless of, all powers other than those of God. He never bows his head in homage to any of God's creatures, nor does he stretch out his hand before anyone else. He is not overawed by anybody's greatness. This attitude of mind cannot be produced by any other belief. For it is necessary that those who associate other beings with God, or who deny God, should bow in homage to some creatures, regard them able to benefit or harm them, fear them and place their hopes in them.
Along with self-respect this belief also generates in man a sense of modesty and humbleness. It makes him unostentatious and unpretending. A believer never becomes proud, haughty or arrogant. The boisterous pride of power, wealth and worth can have no room in his heart, because he knows that whatever he possesses has been given to him by God, and that God can take away just as He can give. In contrast to this, an unbeliever, when he achieves some worldly merit, becomes proud and conceited because he believes that his merit is due to his own worth. In the same way pride and self-conceit are a necessary outcome and concomitant of shirk (association of others with God in His divinity), because a mushrik believes that he has a particular relation with the deities which does not exist between them and other people.
This belief makes man virtuous and upright. He has the conviction that there is no other means of success and salvation for him except purity of soul and righteousness of behavior. He has perfect faith in God Who is above all need, is related to none and is absolutely just. This belief creates in him the consciousness that, unless he lives rightly and acts justly, he cannot succeed. No influence or underhand activity can save him from ruin. As against this, the kafirs and the mushriks always live on false hopes. Some of them believe that God's son has atoned for their sins; some think that they are God's favourites, and will not be punished; others believe that their saints will intercede with God on their behalf; while others make offerings to their deities and believe that by so bribing the deities they acquire a licence to do whatever they like. Such false beliefs keep them enmeshed in sin and evil deeds; depending on their deities, they do not bother about their souls and living pure and good lives. As to atheists, they do not believe that there is any Being having power over them, to Whom they should be responsible for their good or bad actions; therefore they consider themselves independent to act in whatever way they like. Their own fancies become their gods and they live like slaves of their wishes and desires.
The believer never becomes despondent. He has a firm faith in God Who is Master of all the treasures of the earth and the heavens, Whose grace and bounty have no limit and Whose powers are infinite. This faith imparts to his heart extraordinary consolation, fills it with satisfaction and keeps it filled with hope. Although he may meet with rejection from all sides in this world, faith in and dependence on God never leave him, and on their strength he goes on struggling. Such profound confidence can result from no other belief than belief in one God. Mushriks, kafirs and atheists have small hearts; they depend on limited powers; therefore in times of trouble they are soon overwhelmed by despair and, frequently, they commit suicide.2
This belief produces in man a very strong degree of determination, patient perseverance and trust in God. When he makes up his mind and devotes his resources to fulfilling the Divine Commands in order to secure God's pleasure, he is sure that he has the support and backing of the Lord of the universe. This certainty makes him firm and strong like a mountain, and no amount of difficulties, impediments and opposition can make him give up his resolution. Shirk, kufr and atheism have no such effect.
This declaration inspires bravery in man. There are two things which make a man cowardly: (i) fear of death and love of safety, and (ii) the idea that there is someone else besides God who can take away life and that man, by adopting certain devices, can ward off death. Belief in La ilaha illallah purges the mind of both these ideas. The first idea goes out of his mind because he knows that his life and his property and everything else really belong to God, and he becomes ready to sacrifice his all for His pleasure. He gets rid of the second idea because he knows that no weapon, no man or animal has the power of taking away his life; God alone has the power to do so. A time has been ordained for him, and all the forces of the world combined cannot take away anyone's life before that time. It is for this reason that no one is braver than the one who has faith in God. Nothing can daunt him: not even the strongest tempest of adversity and the mightiest of armies. Where can the mushriks, the kafirs and the atheists get such great determination, force and power from? They hold life the dearest thing in the world; they believe that death is brought about by the enemy and can be warded off by running away from him!
The belief in La ilaha illallah creates an attitude of peace and contentment, purges the mind of jealousy, envy and greed and keeps away the temptations of resorting to base and unfair means for achieving success. The believer understands that wealth is in God's hands, and He apportions it out as He likes; that honour, power, reputation and authority - everything - is subjected to His will, and He bestows them as He will; and that man's duty is only to endeavour and to struggle fairly. He knows that success and failure depend on God's grace; if He wills to give, no power in the world can prevent Him from so doing; and if He does not will it, no power can force Him to. On the other hand, the mushriks, the kafirs and the atheists consider success and failure as dependent on their own efforts and the help or opposition of earthly powers. Therefore, they always remain slaves to cupidity and envy. They never hesitate to turn to bribery, flattery, conspiracy and other kinds of base and unfair means to achieve their ends. Jealousy and envy of others success eat them away, and they will stop at nothing to bring about the downfall of a successful rival.
The most important effect of La ilaha illallah is that it makes man obey and observe God's Law. One who has belief in it is sure that God knows everything hidden or open and is nearer to him than his own jugular vein. If he commits a sin in a secluded corner and in the darkness of night, He knows it; He even knows our thoughts and intentions, bad or good. We can hide from everyone, but we cannot hide anything from God; we can evade everyone, but it is impossible to evade God's grip. The firmer a man's belief in this respect, the more observant will he be of God's commands; he will shun what God has forbidden and he will carry out His behests even in solitude and in darkness, because he knows that God's 'police' never leaves him alone, and he dreads the Court whose warrant he can never avoid. It is for this reason that the first and the most important conditions for being a Muslim is to have faith in La ilaha illallah. 'Muslim', as you have already been told, means one 'obedient to God' and obedience to God is impossible unless one firmly believes in La ilaha illallah.
In the teachings of Muhammad (blessings of Allah and peace be upon him) faith in One God is the most important and fundamental principle. It is the bedrock of Islam and the mainspring of its power. All other beliefs, commands and laws of Islam stand firm on this foundation. All of them receive strength from this source. Take it away, and there is nothing left of Islam.
Notes:2. To have an idea of what a harrowing situation this despair of heart can create, the reader is referred to the thought-provoking study of modern life by Mr. Colin Wilson: The Outsider (11th impression. London 1957).
The testimony of Prof. Joad is also very explicit on this point. He writes about the West: "For the first time in history there is coming to maturity a generation or men and women who have no religion, and feel no need for one. They are content to ignore it. Also they are very unhappy, and the suicide rate is abnormally high." (C. E. M. Joad. The Present and Future of Religion, quoted by Sir Arnold Lunn., And Yet So New, London, 1958, p. 228).
As to the world of Islam. let the views of a non-Muslim historian not in any way sympathetic to Islam, be read with profit: "In this uncompromising monotheism. with its simple, enthusiastic faith in the supreme rule of a transcendent being, lies the chief strength of Islam. Its adherents enjoy a consciousness of contentment and resignation unknown among followers of most creeds." "Suicide Is Rare in Muslim Lands" (Phillip K. Hitti, History of the Arabs, 1951, p.129).
Source:http://www.usc.edu/dept/MSA/fundamentals/tawheed/mautaw2.html
A believer in this Kalimâh can never be narrow in outlook. He believes in a God who is the Creator of the heavens and the earth, the Master of the East and the West and Sustainer of the entire universe. After this belief he does not regard anything in the world as a stranger to himself. He looks on everything in the universe as belonging to the same Lord he himself belongs to. His sympathy, love and service are not confined to any particular sphere or group. His vision is enlarged, his intellectual horizon widens, and his outlook becomes as liberal and as boundless as is the Kingdom of God. How can this width of vision and breadth of mind be achieved by an atheist, a polytheist or one who believes in a deity supposed to possess limited and defective powers like a man?
This belief produces in man the highest degree of self-respect and self esteem. The believer knows that Allah alone is the Possessor of all power, and that none besides Him can benefit or harm a person, or provide for his needs, or give and take away life or wield authority or influence. This conviction makes him indifferent to, and independent and fearless of, all powers other than those of God. He never bows his head in homage to any of God's creatures, nor does he stretch out his hand before anyone else. He is not overawed by anybody's greatness. This attitude of mind cannot be produced by any other belief. For it is necessary that those who associate other beings with God, or who deny God, should bow in homage to some creatures, regard them able to benefit or harm them, fear them and place their hopes in them.
Along with self-respect this belief also generates in man a sense of modesty and humbleness. It makes him unostentatious and unpretending. A believer never becomes proud, haughty or arrogant. The boisterous pride of power, wealth and worth can have no room in his heart, because he knows that whatever he possesses has been given to him by God, and that God can take away just as He can give. In contrast to this, an unbeliever, when he achieves some worldly merit, becomes proud and conceited because he believes that his merit is due to his own worth. In the same way pride and self-conceit are a necessary outcome and concomitant of shirk (association of others with God in His divinity), because a mushrik believes that he has a particular relation with the deities which does not exist between them and other people.
This belief makes man virtuous and upright. He has the conviction that there is no other means of success and salvation for him except purity of soul and righteousness of behavior. He has perfect faith in God Who is above all need, is related to none and is absolutely just. This belief creates in him the consciousness that, unless he lives rightly and acts justly, he cannot succeed. No influence or underhand activity can save him from ruin. As against this, the kafirs and the mushriks always live on false hopes. Some of them believe that God's son has atoned for their sins; some think that they are God's favourites, and will not be punished; others believe that their saints will intercede with God on their behalf; while others make offerings to their deities and believe that by so bribing the deities they acquire a licence to do whatever they like. Such false beliefs keep them enmeshed in sin and evil deeds; depending on their deities, they do not bother about their souls and living pure and good lives. As to atheists, they do not believe that there is any Being having power over them, to Whom they should be responsible for their good or bad actions; therefore they consider themselves independent to act in whatever way they like. Their own fancies become their gods and they live like slaves of their wishes and desires.
The believer never becomes despondent. He has a firm faith in God Who is Master of all the treasures of the earth and the heavens, Whose grace and bounty have no limit and Whose powers are infinite. This faith imparts to his heart extraordinary consolation, fills it with satisfaction and keeps it filled with hope. Although he may meet with rejection from all sides in this world, faith in and dependence on God never leave him, and on their strength he goes on struggling. Such profound confidence can result from no other belief than belief in one God. Mushriks, kafirs and atheists have small hearts; they depend on limited powers; therefore in times of trouble they are soon overwhelmed by despair and, frequently, they commit suicide.2
This belief produces in man a very strong degree of determination, patient perseverance and trust in God. When he makes up his mind and devotes his resources to fulfilling the Divine Commands in order to secure God's pleasure, he is sure that he has the support and backing of the Lord of the universe. This certainty makes him firm and strong like a mountain, and no amount of difficulties, impediments and opposition can make him give up his resolution. Shirk, kufr and atheism have no such effect.
This declaration inspires bravery in man. There are two things which make a man cowardly: (i) fear of death and love of safety, and (ii) the idea that there is someone else besides God who can take away life and that man, by adopting certain devices, can ward off death. Belief in La ilaha illallah purges the mind of both these ideas. The first idea goes out of his mind because he knows that his life and his property and everything else really belong to God, and he becomes ready to sacrifice his all for His pleasure. He gets rid of the second idea because he knows that no weapon, no man or animal has the power of taking away his life; God alone has the power to do so. A time has been ordained for him, and all the forces of the world combined cannot take away anyone's life before that time. It is for this reason that no one is braver than the one who has faith in God. Nothing can daunt him: not even the strongest tempest of adversity and the mightiest of armies. Where can the mushriks, the kafirs and the atheists get such great determination, force and power from? They hold life the dearest thing in the world; they believe that death is brought about by the enemy and can be warded off by running away from him!
The belief in La ilaha illallah creates an attitude of peace and contentment, purges the mind of jealousy, envy and greed and keeps away the temptations of resorting to base and unfair means for achieving success. The believer understands that wealth is in God's hands, and He apportions it out as He likes; that honour, power, reputation and authority - everything - is subjected to His will, and He bestows them as He will; and that man's duty is only to endeavour and to struggle fairly. He knows that success and failure depend on God's grace; if He wills to give, no power in the world can prevent Him from so doing; and if He does not will it, no power can force Him to. On the other hand, the mushriks, the kafirs and the atheists consider success and failure as dependent on their own efforts and the help or opposition of earthly powers. Therefore, they always remain slaves to cupidity and envy. They never hesitate to turn to bribery, flattery, conspiracy and other kinds of base and unfair means to achieve their ends. Jealousy and envy of others success eat them away, and they will stop at nothing to bring about the downfall of a successful rival.
The most important effect of La ilaha illallah is that it makes man obey and observe God's Law. One who has belief in it is sure that God knows everything hidden or open and is nearer to him than his own jugular vein. If he commits a sin in a secluded corner and in the darkness of night, He knows it; He even knows our thoughts and intentions, bad or good. We can hide from everyone, but we cannot hide anything from God; we can evade everyone, but it is impossible to evade God's grip. The firmer a man's belief in this respect, the more observant will he be of God's commands; he will shun what God has forbidden and he will carry out His behests even in solitude and in darkness, because he knows that God's 'police' never leaves him alone, and he dreads the Court whose warrant he can never avoid. It is for this reason that the first and the most important conditions for being a Muslim is to have faith in La ilaha illallah. 'Muslim', as you have already been told, means one 'obedient to God' and obedience to God is impossible unless one firmly believes in La ilaha illallah.
In the teachings of Muhammad (blessings of Allah and peace be upon him) faith in One God is the most important and fundamental principle. It is the bedrock of Islam and the mainspring of its power. All other beliefs, commands and laws of Islam stand firm on this foundation. All of them receive strength from this source. Take it away, and there is nothing left of Islam.
Notes:2. To have an idea of what a harrowing situation this despair of heart can create, the reader is referred to the thought-provoking study of modern life by Mr. Colin Wilson: The Outsider (11th impression. London 1957).
The testimony of Prof. Joad is also very explicit on this point. He writes about the West: "For the first time in history there is coming to maturity a generation or men and women who have no religion, and feel no need for one. They are content to ignore it. Also they are very unhappy, and the suicide rate is abnormally high." (C. E. M. Joad. The Present and Future of Religion, quoted by Sir Arnold Lunn., And Yet So New, London, 1958, p. 228).
As to the world of Islam. let the views of a non-Muslim historian not in any way sympathetic to Islam, be read with profit: "In this uncompromising monotheism. with its simple, enthusiastic faith in the supreme rule of a transcendent being, lies the chief strength of Islam. Its adherents enjoy a consciousness of contentment and resignation unknown among followers of most creeds." "Suicide Is Rare in Muslim Lands" (Phillip K. Hitti, History of the Arabs, 1951, p.129).
Source:http://www.usc.edu/dept/MSA/fundamentals/tawheed/mautaw2.html
Effects of Tawhid on Human Life :- Abul A'La Mawdudi
Effects of Tawhid on Human Life from Towards Understanding Islam
Now let us study the effects that the belief in La ilaha illallah has on the life of a man and see why he should always make a success of life and why one who denies it becomes a failure in life, both here and in the hereafter.
A believer in this Kalimâh can never be narrow in outlook. He believes in a God who is the Creator of the heavens and the earth, the Master of the East and the West and Sustainer of the entire universe. After this belief he does not regard anything in the world as a stranger to himself. He looks on everything in the universe as belonging to the same Lord he himself belongs to. His sympathy, love and service are not confined to any particular sphere or group. His vision is enlarged, his intellectual horizon widens, and his outlook becomes as liberal and as boundless as is the Kingdom of God. How can this width of vision and breadth of mind be achieved by an atheist, a polytheist or one who believes in a deity supposed to possess limited and defective powers like a man?
This belief produces in man the highest degree of self-respect and self esteem. The believer knows that Allah alone is the Possessor of all power, and that none besides Him can benefit or harm a person, or provide for his needs, or give and take away life or wield authority or influence. This conviction makes him indifferent to, and independent and fearless of, all powers other than those of God. He never bows his head in homage to any of God's creatures, nor does he stretch out his hand before anyone else. He is not overawed by anybody's greatness. This attitude of mind cannot be produced by any other belief. For it is necessary that those who associate other beings with God, or who deny God, should bow in homage to some creatures, regard them able to benefit or harm them, fear them and place their hopes in them.
Along with self-respect this belief also generates in man a sense of modesty and humbleness. It makes him unostentatious and unpretending. A believer never becomes proud, haughty or arrogant. The boisterous pride of power, wealth and worth can have no room in his heart, because he knows that whatever he possesses has been given to him by God, and that God can take away just as He can give. In contrast to this, an unbeliever, when he achieves some worldly merit, becomes proud and conceited because he believes that his merit is due to his own worth. In the same way pride and self-conceit are a necessary outcome and concomitant of shirk (association of others with God in His divinity), because a mushrik believes that he has a particular relation with the deities which does not exist between them and other people.
This belief makes man virtuous and upright. He has the conviction that there is no other means of success and salvation for him except purity of soul and righteousness of behavior. He has perfect faith in God Who is above all need, is related to none and is absolutely just. This belief creates in him the consciousness that, unless he lives rightly and acts justly, he cannot succeed. No influence or underhand activity can save him from ruin. As against this, the kafirs and the mushriks always live on false hopes. Some of them believe that God's son has atoned for their sins; some think that they are God's favourites, and will not be punished; others believe that their saints will intercede with God on their behalf; while others make offerings to their deities and believe that by so bribing the deities they acquire a licence to do whatever they like. Such false beliefs keep them enmeshed in sin and evil deeds; depending on their deities, they do not bother about their souls and living pure and good lives. As to atheists, they do not believe that there is any Being having power over them, to Whom they should be responsible for their good or bad actions; therefore they consider themselves independent to act in whatever way they like. Their own fancies become their gods and they live like slaves of their wishes and desires.
The believer never becomes despondent. He has a firm faith in God Who is Master of all the treasures of the earth and the heavens, Whose grace and bounty have no limit and Whose powers are infinite. This faith imparts to his heart extraordinary consolation, fills it with satisfaction and keeps it filled with hope. Although he may meet with rejection from all sides in this world, faith in and dependence on God never leave him, and on their strength he goes on struggling. Such profound confidence can result from no other belief than belief in one God. Mushriks, kafirs and atheists have small hearts; they depend on limited powers; therefore in times of trouble they are soon overwhelmed by despair and, frequently, they commit suicide.2
This belief produces in man a very strong degree of determination, patient perseverance and trust in God. When he makes up his mind and devotes his resources to fulfilling the Divine Commands in order to secure God's pleasure, he is sure that he has the support and backing of the Lord of the universe. This certainty makes him firm and strong like a mountain, and no amount of difficulties, impediments and opposition can make him give up his resolution. Shirk, kufr and atheism have no such effect.
This declaration inspires bravery in man. There are two things which make a man cowardly: (i) fear of death and love of safety, and (ii) the idea that there is someone else besides God who can take away life and that man, by adopting certain devices, can ward off death. Belief in La ilaha illallah purges the mind of both these ideas. The first idea goes out of his mind because he knows that his life and his property and everything else really belong to God, and he becomes ready to sacrifice his all for His pleasure. He gets rid of the second idea because he knows that no weapon, no man or animal has the power of taking away his life; God alone has the power to do so. A time has been ordained for him, and all the forces of the world combined cannot take away anyone's life before that time. It is for this reason that no one is braver than the one who has faith in God. Nothing can daunt him: not even the strongest tempest of adversity and the mightiest of armies. Where can the mushriks, the kafirs and the atheists get such great determination, force and power from? They hold life the dearest thing in the world; they believe that death is brought about by the enemy and can be warded off by running away from him!
The belief in La ilaha illallah creates an attitude of peace and contentment, purges the mind of jealousy, envy and greed and keeps away the temptations of resorting to base and unfair means for achieving success. The believer understands that wealth is in God's hands, and He apportions it out as He likes; that honour, power, reputation and authority - everything - is subjected to His will, and He bestows them as He will; and that man's duty is only to endeavour and to struggle fairly. He knows that success and failure depend on God's grace; if He wills to give, no power in the world can prevent Him from so doing; and if He does not will it, no power can force Him to. On the other hand, the mushriks, the kafirs and the atheists consider success and failure as dependent on their own efforts and the help or opposition of earthly powers. Therefore, they always remain slaves to cupidity and envy. They never hesitate to turn to bribery, flattery, conspiracy and other kinds of base and unfair means to achieve their ends. Jealousy and envy of others success eat them away, and they will stop at nothing to bring about the downfall of a successful rival.
The most important effect of La ilaha illallah is that it makes man obey and observe God's Law. One who has belief in it is sure that God knows everything hidden or open and is nearer to him than his own jugular vein. If he commits a sin in a secluded corner and in the darkness of night, He knows it; He even knows our thoughts and intentions, bad or good. We can hide from everyone, but we cannot hide anything from God; we can evade everyone, but it is impossible to evade God's grip. The firmer a man's belief in this respect, the more observant will he be of God's commands; he will shun what God has forbidden and he will carry out His behests even in solitude and in darkness, because he knows that God's 'police' never leaves him alone, and he dreads the Court whose warrant he can never avoid. It is for this reason that the first and the most important conditions for being a Muslim is to have faith in La ilaha illallah. 'Muslim', as you have already been told, means one 'obedient to God' and obedience to God is impossible unless one firmly believes in La ilaha illallah.
In the teachings of Muhammad (blessings of Allah and peace be upon him) faith in One God is the most important and fundamental principle. It is the bedrock of Islam and the mainspring of its power. All other beliefs, commands and laws of Islam stand firm on this foundation. All of them receive strength from this source. Take it away, and there is nothing left of Islam.
Notes:2. To have an idea of what a harrowing situation this despair of heart can create, the reader is referred to the thought-provoking study of modern life by Mr. Colin Wilson: The Outsider (11th impression. London 1957).
The testimony of Prof. Joad is also very explicit on this point. He writes about the West: "For the first time in history there is coming to maturity a generation or men and women who have no religion, and feel no need for one. They are content to ignore it. Also they are very unhappy, and the suicide rate is abnormally high." (C. E. M. Joad. The Present and Future of Religion, quoted by Sir Arnold Lunn., And Yet So New, London, 1958, p. 228).
As to the world of Islam. let the views of a non-Muslim historian not in any way sympathetic to Islam, be read with profit: "In this uncompromising monotheism. with its simple, enthusiastic faith in the supreme rule of a transcendent being, lies the chief strength of Islam. Its adherents enjoy a consciousness of contentment and resignation unknown among followers of most creeds." "Suicide Is Rare in Muslim Lands" (Phillip K. Hitti, History of the Arabs, 1951, p.129).
Source:http://www.usc.edu/dept/MSA/fundamentals/tawheed/mautaw2.html
Now let us study the effects that the belief in La ilaha illallah has on the life of a man and see why he should always make a success of life and why one who denies it becomes a failure in life, both here and in the hereafter.
A believer in this Kalimâh can never be narrow in outlook. He believes in a God who is the Creator of the heavens and the earth, the Master of the East and the West and Sustainer of the entire universe. After this belief he does not regard anything in the world as a stranger to himself. He looks on everything in the universe as belonging to the same Lord he himself belongs to. His sympathy, love and service are not confined to any particular sphere or group. His vision is enlarged, his intellectual horizon widens, and his outlook becomes as liberal and as boundless as is the Kingdom of God. How can this width of vision and breadth of mind be achieved by an atheist, a polytheist or one who believes in a deity supposed to possess limited and defective powers like a man?
This belief produces in man the highest degree of self-respect and self esteem. The believer knows that Allah alone is the Possessor of all power, and that none besides Him can benefit or harm a person, or provide for his needs, or give and take away life or wield authority or influence. This conviction makes him indifferent to, and independent and fearless of, all powers other than those of God. He never bows his head in homage to any of God's creatures, nor does he stretch out his hand before anyone else. He is not overawed by anybody's greatness. This attitude of mind cannot be produced by any other belief. For it is necessary that those who associate other beings with God, or who deny God, should bow in homage to some creatures, regard them able to benefit or harm them, fear them and place their hopes in them.
Along with self-respect this belief also generates in man a sense of modesty and humbleness. It makes him unostentatious and unpretending. A believer never becomes proud, haughty or arrogant. The boisterous pride of power, wealth and worth can have no room in his heart, because he knows that whatever he possesses has been given to him by God, and that God can take away just as He can give. In contrast to this, an unbeliever, when he achieves some worldly merit, becomes proud and conceited because he believes that his merit is due to his own worth. In the same way pride and self-conceit are a necessary outcome and concomitant of shirk (association of others with God in His divinity), because a mushrik believes that he has a particular relation with the deities which does not exist between them and other people.
This belief makes man virtuous and upright. He has the conviction that there is no other means of success and salvation for him except purity of soul and righteousness of behavior. He has perfect faith in God Who is above all need, is related to none and is absolutely just. This belief creates in him the consciousness that, unless he lives rightly and acts justly, he cannot succeed. No influence or underhand activity can save him from ruin. As against this, the kafirs and the mushriks always live on false hopes. Some of them believe that God's son has atoned for their sins; some think that they are God's favourites, and will not be punished; others believe that their saints will intercede with God on their behalf; while others make offerings to their deities and believe that by so bribing the deities they acquire a licence to do whatever they like. Such false beliefs keep them enmeshed in sin and evil deeds; depending on their deities, they do not bother about their souls and living pure and good lives. As to atheists, they do not believe that there is any Being having power over them, to Whom they should be responsible for their good or bad actions; therefore they consider themselves independent to act in whatever way they like. Their own fancies become their gods and they live like slaves of their wishes and desires.
The believer never becomes despondent. He has a firm faith in God Who is Master of all the treasures of the earth and the heavens, Whose grace and bounty have no limit and Whose powers are infinite. This faith imparts to his heart extraordinary consolation, fills it with satisfaction and keeps it filled with hope. Although he may meet with rejection from all sides in this world, faith in and dependence on God never leave him, and on their strength he goes on struggling. Such profound confidence can result from no other belief than belief in one God. Mushriks, kafirs and atheists have small hearts; they depend on limited powers; therefore in times of trouble they are soon overwhelmed by despair and, frequently, they commit suicide.2
This belief produces in man a very strong degree of determination, patient perseverance and trust in God. When he makes up his mind and devotes his resources to fulfilling the Divine Commands in order to secure God's pleasure, he is sure that he has the support and backing of the Lord of the universe. This certainty makes him firm and strong like a mountain, and no amount of difficulties, impediments and opposition can make him give up his resolution. Shirk, kufr and atheism have no such effect.
This declaration inspires bravery in man. There are two things which make a man cowardly: (i) fear of death and love of safety, and (ii) the idea that there is someone else besides God who can take away life and that man, by adopting certain devices, can ward off death. Belief in La ilaha illallah purges the mind of both these ideas. The first idea goes out of his mind because he knows that his life and his property and everything else really belong to God, and he becomes ready to sacrifice his all for His pleasure. He gets rid of the second idea because he knows that no weapon, no man or animal has the power of taking away his life; God alone has the power to do so. A time has been ordained for him, and all the forces of the world combined cannot take away anyone's life before that time. It is for this reason that no one is braver than the one who has faith in God. Nothing can daunt him: not even the strongest tempest of adversity and the mightiest of armies. Where can the mushriks, the kafirs and the atheists get such great determination, force and power from? They hold life the dearest thing in the world; they believe that death is brought about by the enemy and can be warded off by running away from him!
The belief in La ilaha illallah creates an attitude of peace and contentment, purges the mind of jealousy, envy and greed and keeps away the temptations of resorting to base and unfair means for achieving success. The believer understands that wealth is in God's hands, and He apportions it out as He likes; that honour, power, reputation and authority - everything - is subjected to His will, and He bestows them as He will; and that man's duty is only to endeavour and to struggle fairly. He knows that success and failure depend on God's grace; if He wills to give, no power in the world can prevent Him from so doing; and if He does not will it, no power can force Him to. On the other hand, the mushriks, the kafirs and the atheists consider success and failure as dependent on their own efforts and the help or opposition of earthly powers. Therefore, they always remain slaves to cupidity and envy. They never hesitate to turn to bribery, flattery, conspiracy and other kinds of base and unfair means to achieve their ends. Jealousy and envy of others success eat them away, and they will stop at nothing to bring about the downfall of a successful rival.
The most important effect of La ilaha illallah is that it makes man obey and observe God's Law. One who has belief in it is sure that God knows everything hidden or open and is nearer to him than his own jugular vein. If he commits a sin in a secluded corner and in the darkness of night, He knows it; He even knows our thoughts and intentions, bad or good. We can hide from everyone, but we cannot hide anything from God; we can evade everyone, but it is impossible to evade God's grip. The firmer a man's belief in this respect, the more observant will he be of God's commands; he will shun what God has forbidden and he will carry out His behests even in solitude and in darkness, because he knows that God's 'police' never leaves him alone, and he dreads the Court whose warrant he can never avoid. It is for this reason that the first and the most important conditions for being a Muslim is to have faith in La ilaha illallah. 'Muslim', as you have already been told, means one 'obedient to God' and obedience to God is impossible unless one firmly believes in La ilaha illallah.
In the teachings of Muhammad (blessings of Allah and peace be upon him) faith in One God is the most important and fundamental principle. It is the bedrock of Islam and the mainspring of its power. All other beliefs, commands and laws of Islam stand firm on this foundation. All of them receive strength from this source. Take it away, and there is nothing left of Islam.
Notes:2. To have an idea of what a harrowing situation this despair of heart can create, the reader is referred to the thought-provoking study of modern life by Mr. Colin Wilson: The Outsider (11th impression. London 1957).
The testimony of Prof. Joad is also very explicit on this point. He writes about the West: "For the first time in history there is coming to maturity a generation or men and women who have no religion, and feel no need for one. They are content to ignore it. Also they are very unhappy, and the suicide rate is abnormally high." (C. E. M. Joad. The Present and Future of Religion, quoted by Sir Arnold Lunn., And Yet So New, London, 1958, p. 228).
As to the world of Islam. let the views of a non-Muslim historian not in any way sympathetic to Islam, be read with profit: "In this uncompromising monotheism. with its simple, enthusiastic faith in the supreme rule of a transcendent being, lies the chief strength of Islam. Its adherents enjoy a consciousness of contentment and resignation unknown among followers of most creeds." "Suicide Is Rare in Muslim Lands" (Phillip K. Hitti, History of the Arabs, 1951, p.129).
Source:http://www.usc.edu/dept/MSA/fundamentals/tawheed/mautaw2.html
Islam is Peace
Surely there has come to you from Allah a Light and a Clear Book. Wherewith Allah guides all those who seek His good pleasure to the ways of peace, and leads them out of darkness, by His Will, unto the light and guides them to a Path that is Straight. (Al-Ma’idah 5:15-16)
Allah calls to the Home of Peace and He guides whom He pleases to a Way that is straight. (Yunus 10:25)
Islam is the religion of peace. Its very name is derived from the word ‘salam’. Salam is not only the absence of violence and aggression but it also means total well being and happiness. It means literally ‘to be safe, secure, sound, wholesome, unharmed, unimpaired and intact’. From these meanings in the physical sense it has also acquired the metaphysical and moral meanings, namely, ‘to be blameless, faultless and perfect’. In the Qur’an, God is called Al-Salam i.e. the Perfect one (Surah 59:23). The state of salam is the state where every thing finds its fullness, glory and perfection. Hence the Qur’an calls Heaven as Dar al-Salam which is the abode of peace and perfection (10:25). The paths of righteousness and virtue that lead to God are also called subul al-salam (5:16) and the greeting of peace both in this world and in the Hereafter is Assalam ‘alaikum which is emphasized in Islam and is taught as a proper greeting for the believers. The Prophet -peace be upon him- said, “The best Islam is to give salam to every one, whether you know that person or not.” (al-Bukhari, Hadith no 11)
Islam is often translated as ‘submission’ or ‘surrender’. However, its full meaning is:
• to give oneself fully and completely to God,
• to enter into a covenant of peace with Him,
• to accept the path of wholesomeness and perfection which God made available for humanity through His prophets and messengers throughout history and finally through Prophet Muhammad.
Islam is the religion of salam. Salam does not mean ‘peace’ in the sense of being inactive, motionless or quiet. People use the word ‘peaceful night’ when it does not have the activities and noise of the day. People say ‘peaceful ocean’ when it has no waves. Similarly they call the cemeteries ‘the gardens of peace’ because every one is dead there and there is no sign of life. The word ‘salam’ does not mean ‘to be quiet’ or ‘to be motionless’ or ‘to become dead’. Salam is an active and dynamic involvement to keep and to restore the right order. Salam is both an individual quest for peace and harmony for one’s self and it includes the concern for the well being of all people regardless of their races, colors or genders.
There are three major components in the concept of peace (salam) in Islam. It is
1. Inner peace and harmony in the life of every individual
2. Social cohesion in the community
3. Treatment of tensions and conflicts.
1. Inner Peace and Harmony in the life of every individual
Islam pays much attention to the individual. It is the individuals who make the society. In order to have peace and harmony in the society and in the world at large, it is necessary that the individuals be developed in such a way that they fulfill this objective.
Islam teaches that the inner peace and harmony come through faith in God. Faith is to recognize God as the Creator of everything, Lord of every thing and Ruler of every thing. Faith is to know that this whole universe is moving according to the will of God and according to His command. The whole universe is in harmony with God. By submitting to God an individual lives in harmony within his/her self as well as with the entire creation of God.
The Qur’an says, “Do they seek other than the religion of Allah, when unto Him submit whosoever is in the heavens and the earth, willingly or unwillingly, and unto Him they will be returned.” (Al ‘Imran 3: 83) Prayers five times a day, obligatory charity, fasting in the month of Ramadan and pilgrimage to Makkah once at least in one’s life (for those who can afford it physically and financially) are the principles that inspire and motivate a person and community and keep their relationship good with their Creator as well with His creation.
Peace comes when people take their actions seriously. Thus Islam teaches that human beings are responsible. Every person is responsible for what he or she does. Responsibility is first of all before God. Every person has direct access to God. There is no need for mediators or intercessors. The prophets only work as teachers and guides, similarly there is no priestly class who acts as intermediaries between God and the believers. No one should pass the blame onto some one else. “No bearer of the burden will bears the burden of another in the Hereafter,” says the Qur’an (6:164; 17:15; 35:18; 39:7; 53:38). It also says:
Not according to your desires, nor those of the People of the Book, whosoever works evil, will be requited accordingly. He will not find beside Allah any protector or helper. If any do deeds of righteousness, be they male or female, and have faith, they will enter heaven and not the least of injustice will be done to them. (4:123-124)
Islam recognizes that people have various impulses and needs. We have both spiritual as well as our physical impulses and needs. Harmony and balance between the two bring peace in the personality. The beautiful things of this life such as food, clothes, home, spouses, children, business, money are not evil, they are actually the gifts of God, but all these gifts should be used with care and in moderation. Moderation is the key for all moral and ethical principles and values of Islam.
Islam teaches individuals to be honest, truthful, patient, contented, charitable, cheerful and tolerant. It tells them to control their anger and to forgive when others do wrong to them. The Qur’an says:
Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that of the heavens and of the earth, prepared for the righteous. Those who spend in charity whether in prosperity or in adversity, who restrain anger and pardon people - for Allah loves those who do good. And those who, having done something to be ashamed of or wronged their own souls, earnestly bring Allah to mind, and ask forgiveness for their sins - and who can forgive sins except Allah? - and they are never obstinate in persisting knowingly in the wrong they have done... (3: 133-135)
The Qur’an describes the true servants of God:
The servants of the most Gracious are those who walk on the earth gently and when the ignorant address them they say, “Peace”, those who spend the night in adoration of their Lord prostrate and standing. Those who say, “Our Lord, avert from us the wrath of Hell, for its wrath is indeed an affliction grievous. Evil indeed is it as an abode and as a place to rest in. Those who when they spend, are not extravagant and not miserly, but hold a just balance between the two extremes. Those who invoke not with Allah any other god, nor slay such life as Allah has made sacred, except for just cause, nor commit fornication …. Those who witness no falsehood and if pass by futility they pass by it with honorable avoidance…. (25:63-72)
2. Social Cohesion in the Community
Islam is not only for individuals; it also emphasizes social cohesion and harmony. Its basic point is that one should not harm others. The Prophet -peace be upon him- said, “ A believer is one from whom people feel secure as regards their lives and property.” (Al-Tirmidhi, Hadith no. 2551) At another occasion he was reported to say, “By God, he is not a believer from whose nuisance his neighbor is not safe.” (Al-Bukhari, Hadith no. 5557).
Family is a strong unit both for the development of individuals and society. Morally and intellectually balanced child does not normally grow in a broken family. Similarly no civilization was ever constructed on broken family units. Islam urges the believers to pay special attention to their families. Peace in the family comes when spouses respect, love and care for each other. When sexual morality is observed, fornication, adultery and homosexuality are banned and a proper order of responsibility and authority in the family is maintained.
For social cohesion and harmony, Islam teaches that we must recognize all human beings as one family. “O people, be conscious of your Lord, who created you from one soul and from it created its mate and from them twain scattered many men and women. Be conscious of God and remember the rights of the wombs. Surely God is always watching you (4:1). People have rights: the right of life, property, justice, honor, religious freedom, and the right of living decent moral life. These rights are not mere conventions. They cannot be accepted and set aside at the whim and wishes of an individual, group or government. These are God-given rights and they must be observed under all circumstances. Shari’ah, the law of Islam explains these rights in full detail.
The law in Islam emphasizes justice and fair dealings with all people. Do not do injustice even to your enemies is the command of the Qur’an (5:2; 5:8) The believers have to be just and to maintain justice all the time. The Qur’an says:
O you who believe, stand out firmly for Allah, as witnesses to fair dealing and let not the hatred of others to you make you to swerve to wrong and depart from justice. Be just, that is next to piety. Be conscious of Allah, for Allah is well-acquainted with all that you do (5:8 see also 4:135 and 6:152)
The opposite of justice in Islam is not injustice but oppression (zulm). Wherever justice is not done, it eventually turns into oppression. Allah does not allow oppression under any circumstances. The Qur’an says:
Allah commands justice, the doing of good and liberality to kith and kin, and He forbids all shameful deeds, evil and rebellion. He instructs you so that you may receive admonition. (16:90)
Justice requires fairness in economic dealings without cheating, exploitation, fraud, deception as well as coercive policies. Islam considers gambling and interest also a kind of fraud and exploitation and tells us that these evils do not only create poverty and inequality in the society, but they also breed hatred, animosity and violence.
Peace in the political system works through a representative government. All people should be equal under the law. People should have freedom to choose their own leaders and hold them accountable. The government must work with the consultation and consent of the governed. Islamic government is basically the government by the people and for the people under the broad moral principles and laws given by God.
While the Islamic law is based on justice, Islamic moral teachings emphasize benevolence, charity and kindness. Islam teaches that people in their dealings with each other should be more benevolent and charitable. The Qur’an says, “Be kind and Allah loves those who are kind.” (2:195). “The reward of an evil is an equal evil, but if a person forgives and makes reconciliation, his reward is due from Allah. Surely Allah loves not the wrongdoers.” (42:40) The Prophet -peace be upon him- said, “God fills the heart of him with faith and contentment who having the power to avenge himself exercises restraint and tolerance.” (Abu Da’ud, Hadith no. 4147)
3. Treatment of Tension and Conflicts
Tension and conflicts are natural in human society. No society has ever been completely free of tensions and conflicts. Tensions and conflicts existed within the members of the societies as well as in their relations with other societies. They cannot be totally eliminated, but they can be reduced and minimized. Islam emphasizes peaceful resolution of conflicts in every situation. The Qur’an says, “Reconciliation is the best.” (4:128) Peace and reconciliation should be established in the family to reduce the break up of families and wherever two parties quarrel or fight each other, it is the duty of the believers to make reconciliation among them.(49:9)
Tension and conflicts occur when people lose patience with each other. The Qur’an again and again teaches patience. God loves those who exercise patience. Jihad is a struggle that a person has to make continuously to establish good and to eradicate evil. This struggle begins with one’s own self and then towards the society. The purpose of Jihad is not to dominate others, or to coerce people to accept Islam, but it is to establish justice and to eliminate oppression.
It is wrong to translate the word Jihad as ‘holy war’ . Jihad means struggle for goodness, for peace and justice. Salam or peace according to Islam means that one should do one’s utmost to eliminate tension and conflicts. Islam accepts non-violence resistance. There is nothing un-Islamic in resisting evil non-violently. Actually one has to try and use all means to eliminate evil through peaceful means without the use of force as much as possible. In Islamic history from the time of the Prophet until now, Muslims most of the time resisted oppression and struggled for liberation in non-violent and peaceful manners. It was their enemies who imposed wars upon them. When it was not possible for them to work without taking arms then and then only they took arms.
Islam accepts the theory of just war. The just war is a war whose purpose and objectives are just. The war has to be when peaceful negotiations and all efforts of dialogue and negotiations fail. The war is to be waged only in self-defense against aggression and oppression. The Qur’an says, “Fight in the cause of Allah those who fight you, but do not do aggression, for Allah loves not the aggressors. …So if any one makes aggression against you, you may likewise aggress against him, and be conscious of Allah. Surely Allah loves those who are conscious of Him.” (2:190-194)
The war is allowed in Islam under the righteous leadership that understands God’s rules concerning inflicting harm upon or taking the life of another person. Those who do not know these rules have no right to proclaim a Jihad. It is the rule of war in Islam that non-combatants and civilians should not be harmed. The civilian targets such a homes, markets, places of worship, animal forms or agricultural lands should not be attacked. This condition alone is so stringent that one may wonder how the modern warfare can be permissible in Islam. One Muslim writer observes:
Modern war is a technological, nuclear, poison gas, germ war which is calculated to torture and annihilate the human race, to poison the healthy sources of life, including food and water, to maim the unborn child in the mother’s womb physically and psychologically, to abolish the frontiers between the combatants and noncombatants, and to wipe out the gracious fruits of man’s precious cultural heritage. It cannot obviously be carried on within the kind of conditions envisioned by Islam. (K. G. Saiyadain, World Religions and World Peace: The International Inter-Religious Symposium on Peace1968, p. 55)
This is a very important observation, but it does not mean that Islam teaches Muslims to be weak and be at the mercy of their enemies. Strength is necessary because often weakness invites attacks. However, Islam’s purpose is not war. It wants peace and it teaches its followers to accept peace if and when the enemy inclines to peace. Allah says in the Qur’an, “But if the enemy incline towards peace, do you also incline towards peace and trust in Allah…” (8:61)
It is obvious then that Jihad in Islam works also under the principle of Salam and its main objective must be to reduce tensions and conflicts. It should be used only as a surgical operation under extreme necessity and with full precautions. It must be carried out under the supervision of a competent religious authority and leadership. Its purpose is not aggression but the restoration of peace and justice and the elimination of oppression.
Terrorism against the innocent civilians is under no circumstances permissible in Islam. Islam encourages the oppressed people to struggle for their liberation and it commands other Muslims to help those who are oppressed and suffering, but Islam does not allow terrorism against the innocent people. Modern terrorism in the Middle East did not originate with Islam. Some Western scholars have observed that “the first modern act of political terrorism in the region was the bombing of the King David Hotel in 1947, which was carried out by Jewish terrorists led by Menachem Begin, then leader of Irgun. Following the creation of the state of Israel in 1948, Begin became a leader of the political opposition, and in 1977 he became the prime minister of Israel. In the 1960s and 1970s, Palestinian fida’iyin (guerrillas) launched dozens of horrendous acts of violence against innocent bystanders, all in the name of gaining recognition for Palestinian nationalism…. Significantly, the Palestinian perpetrators were inspired by a secular irredentist ideology, not by religion.” (Augustus Richard Norton, “Terrorism” in The Oxford Encyclopedia of the Modern Islamic World, vol. 4, p. 205) Terrorism in the name of Jihad or Islam is a rather recent phenomenon which began, perhaps, in 1980s, it is, however, not accepted by Muslims in general as a proper method of Jihad. The horrible terrorist crime of September 11, 2001 was universally condemned by all Muslims.
Conclusion
Islam wants to establish a world order where all human beings -Muslims and non-Muslims - can live with justice in peace, harmony and good will. It gives its followers full guidelines to find peace in their personal and social lives, but it also tells them how to extend the good will on the basis of human relations towards others. Muslims worked under these principles for centuries. People of many faiths lived with them and among them. Islamic societies were known for their tolerance, generosity and humanity.
This is a challenge that we have today in our modern society where non-Muslims are living with Muslims in the Muslim countries and Muslims are living with non-Muslims in countries where non-Muslims constitute a majority. It is our task to bring better understanding among ourselves, work for peace and justice for all people and cooperate with each other in matters of goodness and virtue in order to stop all terrorism, aggression and violence against the innocent people.
There are many challenges that we are facing at this time. We have tremendous possibilities to increase the good in this world and we have also plenty of means to do harm to others as well as to our own selves, and to destroy this world. It is time that we work together with care and with wisdom.
Selfishness, greed and lust for power and pleasure are taking over the whole globe. Societies and cultures are in disarray. People are loosing a sense of value, balance and equilibrium. There are many problems in the world today: There are spiritual problems, moral problems, social problems, economic problems, political problems, and national as well as international problems. Families are breaking down. Racism is at a rise and there is all kind of violence on all levels.
The people of religions should be in the forefront of the movement for a moral and spiritual reform of the world. Peace and justice for all people, human rights of all people, protection of families, protection of the environment, elimination of the weapons of mass destruction from the whole world should be our priorities.
We must give the message of hope to the world and its villages. Let us remind that we are all one people, one race (human race) regardless of our colors, ethnicity, languages or nationality. Let us remember that injustice to some is a threat to justice in every place. Let us remind that we must eradicate intolerance and injustice from our neighborhoods, towns, cities and countries. Let us remind to take care of the poor and needy. It is not right for some to have so much that they do not know what to do and for others in their own neighborhood to live in deprivation and starvation. Let us remind that globalization should not be domination of the weak by the powerful. Let us remind that there should not be double standards in political relations.
As religious people we should not misrepresent each other. We must wish for others what we wish for ourselves. We should encourage dialogue and cooperation rather than prejudices and confrontations. We should learn to live with our differences and we should also agree to disagree sometimes.
As religious people it is our responsibility to live in peace with others. Instead of talking about the clash of civilization, let us talk about building bridges between the civilizations. Let us preserve and develop peace, justice and tolerance in our families, in our neighborhoods, in the places of work, among the people we know and we do not know.
Allah calls to the Home of Peace and He guides whom He pleases to a Way that is straight. (Yunus 10:25)
Islam is the religion of peace. Its very name is derived from the word ‘salam’. Salam is not only the absence of violence and aggression but it also means total well being and happiness. It means literally ‘to be safe, secure, sound, wholesome, unharmed, unimpaired and intact’. From these meanings in the physical sense it has also acquired the metaphysical and moral meanings, namely, ‘to be blameless, faultless and perfect’. In the Qur’an, God is called Al-Salam i.e. the Perfect one (Surah 59:23). The state of salam is the state where every thing finds its fullness, glory and perfection. Hence the Qur’an calls Heaven as Dar al-Salam which is the abode of peace and perfection (10:25). The paths of righteousness and virtue that lead to God are also called subul al-salam (5:16) and the greeting of peace both in this world and in the Hereafter is Assalam ‘alaikum which is emphasized in Islam and is taught as a proper greeting for the believers. The Prophet -peace be upon him- said, “The best Islam is to give salam to every one, whether you know that person or not.” (al-Bukhari, Hadith no 11)
Islam is often translated as ‘submission’ or ‘surrender’. However, its full meaning is:
• to give oneself fully and completely to God,
• to enter into a covenant of peace with Him,
• to accept the path of wholesomeness and perfection which God made available for humanity through His prophets and messengers throughout history and finally through Prophet Muhammad.
Islam is the religion of salam. Salam does not mean ‘peace’ in the sense of being inactive, motionless or quiet. People use the word ‘peaceful night’ when it does not have the activities and noise of the day. People say ‘peaceful ocean’ when it has no waves. Similarly they call the cemeteries ‘the gardens of peace’ because every one is dead there and there is no sign of life. The word ‘salam’ does not mean ‘to be quiet’ or ‘to be motionless’ or ‘to become dead’. Salam is an active and dynamic involvement to keep and to restore the right order. Salam is both an individual quest for peace and harmony for one’s self and it includes the concern for the well being of all people regardless of their races, colors or genders.
There are three major components in the concept of peace (salam) in Islam. It is
1. Inner peace and harmony in the life of every individual
2. Social cohesion in the community
3. Treatment of tensions and conflicts.
1. Inner Peace and Harmony in the life of every individual
Islam pays much attention to the individual. It is the individuals who make the society. In order to have peace and harmony in the society and in the world at large, it is necessary that the individuals be developed in such a way that they fulfill this objective.
Islam teaches that the inner peace and harmony come through faith in God. Faith is to recognize God as the Creator of everything, Lord of every thing and Ruler of every thing. Faith is to know that this whole universe is moving according to the will of God and according to His command. The whole universe is in harmony with God. By submitting to God an individual lives in harmony within his/her self as well as with the entire creation of God.
The Qur’an says, “Do they seek other than the religion of Allah, when unto Him submit whosoever is in the heavens and the earth, willingly or unwillingly, and unto Him they will be returned.” (Al ‘Imran 3: 83) Prayers five times a day, obligatory charity, fasting in the month of Ramadan and pilgrimage to Makkah once at least in one’s life (for those who can afford it physically and financially) are the principles that inspire and motivate a person and community and keep their relationship good with their Creator as well with His creation.
Peace comes when people take their actions seriously. Thus Islam teaches that human beings are responsible. Every person is responsible for what he or she does. Responsibility is first of all before God. Every person has direct access to God. There is no need for mediators or intercessors. The prophets only work as teachers and guides, similarly there is no priestly class who acts as intermediaries between God and the believers. No one should pass the blame onto some one else. “No bearer of the burden will bears the burden of another in the Hereafter,” says the Qur’an (6:164; 17:15; 35:18; 39:7; 53:38). It also says:
Not according to your desires, nor those of the People of the Book, whosoever works evil, will be requited accordingly. He will not find beside Allah any protector or helper. If any do deeds of righteousness, be they male or female, and have faith, they will enter heaven and not the least of injustice will be done to them. (4:123-124)
Islam recognizes that people have various impulses and needs. We have both spiritual as well as our physical impulses and needs. Harmony and balance between the two bring peace in the personality. The beautiful things of this life such as food, clothes, home, spouses, children, business, money are not evil, they are actually the gifts of God, but all these gifts should be used with care and in moderation. Moderation is the key for all moral and ethical principles and values of Islam.
Islam teaches individuals to be honest, truthful, patient, contented, charitable, cheerful and tolerant. It tells them to control their anger and to forgive when others do wrong to them. The Qur’an says:
Be quick in the race for forgiveness from your Lord, and for a Garden whose width is that of the heavens and of the earth, prepared for the righteous. Those who spend in charity whether in prosperity or in adversity, who restrain anger and pardon people - for Allah loves those who do good. And those who, having done something to be ashamed of or wronged their own souls, earnestly bring Allah to mind, and ask forgiveness for their sins - and who can forgive sins except Allah? - and they are never obstinate in persisting knowingly in the wrong they have done... (3: 133-135)
The Qur’an describes the true servants of God:
The servants of the most Gracious are those who walk on the earth gently and when the ignorant address them they say, “Peace”, those who spend the night in adoration of their Lord prostrate and standing. Those who say, “Our Lord, avert from us the wrath of Hell, for its wrath is indeed an affliction grievous. Evil indeed is it as an abode and as a place to rest in. Those who when they spend, are not extravagant and not miserly, but hold a just balance between the two extremes. Those who invoke not with Allah any other god, nor slay such life as Allah has made sacred, except for just cause, nor commit fornication …. Those who witness no falsehood and if pass by futility they pass by it with honorable avoidance…. (25:63-72)
2. Social Cohesion in the Community
Islam is not only for individuals; it also emphasizes social cohesion and harmony. Its basic point is that one should not harm others. The Prophet -peace be upon him- said, “ A believer is one from whom people feel secure as regards their lives and property.” (Al-Tirmidhi, Hadith no. 2551) At another occasion he was reported to say, “By God, he is not a believer from whose nuisance his neighbor is not safe.” (Al-Bukhari, Hadith no. 5557).
Family is a strong unit both for the development of individuals and society. Morally and intellectually balanced child does not normally grow in a broken family. Similarly no civilization was ever constructed on broken family units. Islam urges the believers to pay special attention to their families. Peace in the family comes when spouses respect, love and care for each other. When sexual morality is observed, fornication, adultery and homosexuality are banned and a proper order of responsibility and authority in the family is maintained.
For social cohesion and harmony, Islam teaches that we must recognize all human beings as one family. “O people, be conscious of your Lord, who created you from one soul and from it created its mate and from them twain scattered many men and women. Be conscious of God and remember the rights of the wombs. Surely God is always watching you (4:1). People have rights: the right of life, property, justice, honor, religious freedom, and the right of living decent moral life. These rights are not mere conventions. They cannot be accepted and set aside at the whim and wishes of an individual, group or government. These are God-given rights and they must be observed under all circumstances. Shari’ah, the law of Islam explains these rights in full detail.
The law in Islam emphasizes justice and fair dealings with all people. Do not do injustice even to your enemies is the command of the Qur’an (5:2; 5:8) The believers have to be just and to maintain justice all the time. The Qur’an says:
O you who believe, stand out firmly for Allah, as witnesses to fair dealing and let not the hatred of others to you make you to swerve to wrong and depart from justice. Be just, that is next to piety. Be conscious of Allah, for Allah is well-acquainted with all that you do (5:8 see also 4:135 and 6:152)
The opposite of justice in Islam is not injustice but oppression (zulm). Wherever justice is not done, it eventually turns into oppression. Allah does not allow oppression under any circumstances. The Qur’an says:
Allah commands justice, the doing of good and liberality to kith and kin, and He forbids all shameful deeds, evil and rebellion. He instructs you so that you may receive admonition. (16:90)
Justice requires fairness in economic dealings without cheating, exploitation, fraud, deception as well as coercive policies. Islam considers gambling and interest also a kind of fraud and exploitation and tells us that these evils do not only create poverty and inequality in the society, but they also breed hatred, animosity and violence.
Peace in the political system works through a representative government. All people should be equal under the law. People should have freedom to choose their own leaders and hold them accountable. The government must work with the consultation and consent of the governed. Islamic government is basically the government by the people and for the people under the broad moral principles and laws given by God.
While the Islamic law is based on justice, Islamic moral teachings emphasize benevolence, charity and kindness. Islam teaches that people in their dealings with each other should be more benevolent and charitable. The Qur’an says, “Be kind and Allah loves those who are kind.” (2:195). “The reward of an evil is an equal evil, but if a person forgives and makes reconciliation, his reward is due from Allah. Surely Allah loves not the wrongdoers.” (42:40) The Prophet -peace be upon him- said, “God fills the heart of him with faith and contentment who having the power to avenge himself exercises restraint and tolerance.” (Abu Da’ud, Hadith no. 4147)
3. Treatment of Tension and Conflicts
Tension and conflicts are natural in human society. No society has ever been completely free of tensions and conflicts. Tensions and conflicts existed within the members of the societies as well as in their relations with other societies. They cannot be totally eliminated, but they can be reduced and minimized. Islam emphasizes peaceful resolution of conflicts in every situation. The Qur’an says, “Reconciliation is the best.” (4:128) Peace and reconciliation should be established in the family to reduce the break up of families and wherever two parties quarrel or fight each other, it is the duty of the believers to make reconciliation among them.(49:9)
Tension and conflicts occur when people lose patience with each other. The Qur’an again and again teaches patience. God loves those who exercise patience. Jihad is a struggle that a person has to make continuously to establish good and to eradicate evil. This struggle begins with one’s own self and then towards the society. The purpose of Jihad is not to dominate others, or to coerce people to accept Islam, but it is to establish justice and to eliminate oppression.
It is wrong to translate the word Jihad as ‘holy war’ . Jihad means struggle for goodness, for peace and justice. Salam or peace according to Islam means that one should do one’s utmost to eliminate tension and conflicts. Islam accepts non-violence resistance. There is nothing un-Islamic in resisting evil non-violently. Actually one has to try and use all means to eliminate evil through peaceful means without the use of force as much as possible. In Islamic history from the time of the Prophet until now, Muslims most of the time resisted oppression and struggled for liberation in non-violent and peaceful manners. It was their enemies who imposed wars upon them. When it was not possible for them to work without taking arms then and then only they took arms.
Islam accepts the theory of just war. The just war is a war whose purpose and objectives are just. The war has to be when peaceful negotiations and all efforts of dialogue and negotiations fail. The war is to be waged only in self-defense against aggression and oppression. The Qur’an says, “Fight in the cause of Allah those who fight you, but do not do aggression, for Allah loves not the aggressors. …So if any one makes aggression against you, you may likewise aggress against him, and be conscious of Allah. Surely Allah loves those who are conscious of Him.” (2:190-194)
The war is allowed in Islam under the righteous leadership that understands God’s rules concerning inflicting harm upon or taking the life of another person. Those who do not know these rules have no right to proclaim a Jihad. It is the rule of war in Islam that non-combatants and civilians should not be harmed. The civilian targets such a homes, markets, places of worship, animal forms or agricultural lands should not be attacked. This condition alone is so stringent that one may wonder how the modern warfare can be permissible in Islam. One Muslim writer observes:
Modern war is a technological, nuclear, poison gas, germ war which is calculated to torture and annihilate the human race, to poison the healthy sources of life, including food and water, to maim the unborn child in the mother’s womb physically and psychologically, to abolish the frontiers between the combatants and noncombatants, and to wipe out the gracious fruits of man’s precious cultural heritage. It cannot obviously be carried on within the kind of conditions envisioned by Islam. (K. G. Saiyadain, World Religions and World Peace: The International Inter-Religious Symposium on Peace1968, p. 55)
This is a very important observation, but it does not mean that Islam teaches Muslims to be weak and be at the mercy of their enemies. Strength is necessary because often weakness invites attacks. However, Islam’s purpose is not war. It wants peace and it teaches its followers to accept peace if and when the enemy inclines to peace. Allah says in the Qur’an, “But if the enemy incline towards peace, do you also incline towards peace and trust in Allah…” (8:61)
It is obvious then that Jihad in Islam works also under the principle of Salam and its main objective must be to reduce tensions and conflicts. It should be used only as a surgical operation under extreme necessity and with full precautions. It must be carried out under the supervision of a competent religious authority and leadership. Its purpose is not aggression but the restoration of peace and justice and the elimination of oppression.
Terrorism against the innocent civilians is under no circumstances permissible in Islam. Islam encourages the oppressed people to struggle for their liberation and it commands other Muslims to help those who are oppressed and suffering, but Islam does not allow terrorism against the innocent people. Modern terrorism in the Middle East did not originate with Islam. Some Western scholars have observed that “the first modern act of political terrorism in the region was the bombing of the King David Hotel in 1947, which was carried out by Jewish terrorists led by Menachem Begin, then leader of Irgun. Following the creation of the state of Israel in 1948, Begin became a leader of the political opposition, and in 1977 he became the prime minister of Israel. In the 1960s and 1970s, Palestinian fida’iyin (guerrillas) launched dozens of horrendous acts of violence against innocent bystanders, all in the name of gaining recognition for Palestinian nationalism…. Significantly, the Palestinian perpetrators were inspired by a secular irredentist ideology, not by religion.” (Augustus Richard Norton, “Terrorism” in The Oxford Encyclopedia of the Modern Islamic World, vol. 4, p. 205) Terrorism in the name of Jihad or Islam is a rather recent phenomenon which began, perhaps, in 1980s, it is, however, not accepted by Muslims in general as a proper method of Jihad. The horrible terrorist crime of September 11, 2001 was universally condemned by all Muslims.
Conclusion
Islam wants to establish a world order where all human beings -Muslims and non-Muslims - can live with justice in peace, harmony and good will. It gives its followers full guidelines to find peace in their personal and social lives, but it also tells them how to extend the good will on the basis of human relations towards others. Muslims worked under these principles for centuries. People of many faiths lived with them and among them. Islamic societies were known for their tolerance, generosity and humanity.
This is a challenge that we have today in our modern society where non-Muslims are living with Muslims in the Muslim countries and Muslims are living with non-Muslims in countries where non-Muslims constitute a majority. It is our task to bring better understanding among ourselves, work for peace and justice for all people and cooperate with each other in matters of goodness and virtue in order to stop all terrorism, aggression and violence against the innocent people.
There are many challenges that we are facing at this time. We have tremendous possibilities to increase the good in this world and we have also plenty of means to do harm to others as well as to our own selves, and to destroy this world. It is time that we work together with care and with wisdom.
Selfishness, greed and lust for power and pleasure are taking over the whole globe. Societies and cultures are in disarray. People are loosing a sense of value, balance and equilibrium. There are many problems in the world today: There are spiritual problems, moral problems, social problems, economic problems, political problems, and national as well as international problems. Families are breaking down. Racism is at a rise and there is all kind of violence on all levels.
The people of religions should be in the forefront of the movement for a moral and spiritual reform of the world. Peace and justice for all people, human rights of all people, protection of families, protection of the environment, elimination of the weapons of mass destruction from the whole world should be our priorities.
We must give the message of hope to the world and its villages. Let us remind that we are all one people, one race (human race) regardless of our colors, ethnicity, languages or nationality. Let us remember that injustice to some is a threat to justice in every place. Let us remind that we must eradicate intolerance and injustice from our neighborhoods, towns, cities and countries. Let us remind to take care of the poor and needy. It is not right for some to have so much that they do not know what to do and for others in their own neighborhood to live in deprivation and starvation. Let us remind that globalization should not be domination of the weak by the powerful. Let us remind that there should not be double standards in political relations.
As religious people we should not misrepresent each other. We must wish for others what we wish for ourselves. We should encourage dialogue and cooperation rather than prejudices and confrontations. We should learn to live with our differences and we should also agree to disagree sometimes.
As religious people it is our responsibility to live in peace with others. Instead of talking about the clash of civilization, let us talk about building bridges between the civilizations. Let us preserve and develop peace, justice and tolerance in our families, in our neighborhoods, in the places of work, among the people we know and we do not know.
also read... Being Minority in Communal India
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