In the present times, the terrorists are using the word ‘Jihad’ for justifying their inhumane violence against their enemies. We know that no religion supports terroristic violence. Hence, no terrorist is a follower of any religion. A terrorist believes in his own narrow-minded brand of ideology. He joins his own type of terrorism to an ancestral religion.
The theosophical meaning of Jihad, that is, the real meaning of Jihad is not well know to common people in our society. Jihad means to strive in the way of Allah with one’s own life, means and measures to get His blessings. For achieving His mercy, one has to face the difficulties with patience, but not to create difficulties impatiently for others. Jihad means to strive. This can be any kind of striving in the way of God, which involves either spiritual or personal effort, material resources, or arms. Jihad is also used to refer to a war waged by the Muslims for the defence or advancement of Islam; it's interests and ideals. In this regard, Mohammad, the Messenger of Allah, peace be upon him, said,
“Strive against selfish desires and greediness.”
“Let us be freed ourselves from little striving. In the little striving, Muslims shall have to fight with nonbelievers. It happens once in a while. Let us practice the great striving, that is against selfishness. Muslims shall have to Jihad against selfishness.”
The word striving or Jihad is used profusely in Holy Quran. But, in the whole of Holy Quran, the word ‘Jihad’ is not used in relation to indiscriminate war, innocent blood-shedding and indiscreet violence. As far as I know, in Arabic language, the word ‘Jihad’ means ‘to strive; to attempt’. To strive in the way of Allah is called Jihad in Islam. If one strives with all might and main to serve the poor people, feed the needy people, to restrain oneself, to pray consistently, to advise wisely, to guide others on right path, to make efforts for achieving righteous things, such things are called Jihad. Holy Quran says,
“Do Jihad with patience.”
Jihad word includes many righteous efforts of Muslims in the way of Allah. Many people of Makkah had migrated to Ethiopia, ruled by a Christian King, to safeguard their religion and their lives. It was also called Jihad by Mohammad, the Messenger of Allah, peace be upon him. If a person served his old parents, his service was called Jihad. If a woman performed Umra or Hajj, the performance was called Jihad. Mohammad, the Messenger of Allah used Jihad in many contexts. While giving guidance to Mohammad, the Messenger of Allah, Allah says in Holy Quran,
“Fight those who believe not in Allah nor the Last Day nor hold that forbidden which hath been forbidden by Allah and His apostle nor acknowledge the religion of truth (even if they are) of the People of the Book until they pay the Jizya with willing submission and feel themselves subdued.”
This guidance is binding on all Muslims. Aisha, the Mother of Muslims (RA) narrated,
“I said, "O Allah's Apostle! Shouldn't we participate in Holy battles and Jihad along with you?” He replied, "The best and the most superior Jihad for women is Hajj which is accepted by Allah.” Aisha added: Ever since I heard that from Allah's Apostle I have determined not to miss Hajj.”
One day, a man asked Mohammad, the Messenger of Allah,
“Who is the best of Muslims?”
Mohammad, the Messenger of Allah, peace be upon him, replied,
“One that strives in the way of Allah with all of his means and might.”
The person asked for clarification,
“What does it mean?”
Mohammad, the Messenger of Allah, peace be upon him, replied,
“One that strives in the way of Allah means one that fasts in the day time and performs Salat in the night time.”
Likewise, Abdullah Bin Mas’ud narrated,
“I asked Allah's Apostle, "O Allah's Apostle! What is the best deed?” He replied, "To offer the prayers at their early stated fixed times.” I asked, "What is next in goodness?” He replied, "To be good and dutiful to your parents.” I further asked, what is next in goodness?” He replied, "To participate in Jihad in Allah's cause.” I did not ask Allah's Apostle anymore and if I had asked him more, he would have told me more.”
Also, Abu Said narrated,
“Allah's Messenger (peace be upon him) was asked who would be most excellent and most exalted in degree in Allah's estimation on the Day of Resurrection, and replied, "The men and women who make frequent mention of Allah.” He was asked if they would be superior even to the man who had fought in Allah's cause. Allah’s Messenger replied, "Even though he plied his sword among infidels and polytheists till it was broken and smeared with blood, the one who made mention of Allah would have a more excellent degree than he.”
Once one person asked Mohammad, the Messenger of Allah,
“Which is the best way of Jihad?”
Mohammad, the Messenger of Allah, peace be upon him, replied,
“The best way of Jihad is to keep restraint on one’s actions and to fight against one’s own anger and greediness. That is the best way of Jihad.”
In Islamic terminology, the best way of Jihad is called ‘Jihad E Akbari’.
Thus, Jihad is not used only for war and blood shedding. Many a time, Jihad is used to indicate the striving and struggling in the way of Allah, without using any deadly weapons. Many a time, a striving and struggling with weapons is mentioned by ‘Qatal’ or ‘Qatl’ means ‘to kill ’.
Even the word ‘qatl’ is used few times in the Holy Quran, like in Surah Al Baqara and in Surah Al Israa. When the word Jihad indicates such beautiful meanings of theological status, it is not befitting to use Jihad for causing the unwanted terrorism and meaningless murders by some misguided people. When the people come to know about the difference in between Jihad and qatl, the concept of Islam will take a new mode, then, the Critics stops to relate the terrorism with Islam, the Peace.
PROF. MEHBOOB DESAI'S BLOG
Wednesday, August 5, 2009
Kurbani and Nonviolence : Prof. Mehboob Desai
The episode of Prophet Ibrahim, peace be upon him, is given in the Holy Quran in the Surah As-Saffat, from Ayat №- 101 to Ayat №-107. This episode is the founding source of Islamic tradition of sacrifice. As per this episode, after a long and unbroken service to Allah, Prophet Ibrahim, peace be upon him, got a son at the age of 86 years. The son was named ‘Ismail’. Prophet Ismail, peace be upon him, was brought up with love and affection by his parents. When the son was 8 or 10 years old, Prophet Ibrahim, peace be upon him, had a vision. In the vision, Prophet Ibrahim, peace be upon him, was ordered to sacrifice his beloved son for the sake of his Lord. In such ways, Lord tests His believers.
As soon as he received the order of sacrifice from his Lord, Prophet Ibrahim, peace be upon him, took his son Ismail, peace be upon him, to a forest. Son Ismail, peace be upon him, was also willingly followed his father. He knew the order of his Lord and he requested his father to sacrifice him as per the order of his Lord. Prophet Ibrahim, peace be upon him, took his son to a mountain, kept the head of his son on a stone, and he tried to cut off the throat of his son with a sharp sword. At that moment, once again the Holy God spoke to him, “O Ibrahim!” You have already fulfilled the vision!” Then, God made Prophet Ibrahim, peace be upon him, to sacrifice a ram instead of his son, Ismail, peace be upon him. Since then, as a redeeming of one’s own sins, sacrificing of beloved animal has been adopted by the people of Book, i.e. Jews, Christians etc. The very same tradition is adopted by Islamic believers too. Holy Quran reads,
“So, We gave him the good news of a boy ready to suffer and forbear. Then, when the son reached the age of serious work with him, he said: "O my son! I see in vision that I offer thee in sacrifice: now see what is thy view!” The son said: "O my father! do as thou art commanded: thou will find me if Allah so wills one practicing Patience and Constancy!” So, when they had both submitted their wills to Allah and he had laid him prostrate on his forehead (for sacrifice). We called out to him "O Abraham!” Thou hast already fulfilled the vision!” Thus indeed do We reward those who do right. For this was obviously a trial. And We ransomed him with a momentous sacrifice.”
In Islam, sacrificing of animal is widely practiced. The sacrificing and the performance of Hajj are interrelated. So, about the sacrificing of living animals, Holy Quran says,
“The sacrificial camels we have made for you as among the Symbols from Allah: in them is much good for you: then, pronounce the name of Allah over them as they line up for sacrifice: when they are down on their sides, after slaughter, eat ye thereof and feed such as, beg not but, live in contentment and such as beg with due humility: thus, have we made animals subject to you that ye may be grateful. It is neither their meat nor their blood that reaches Allah: it is your piety that reaches Him: He has thus made them subject to you that ye may glorify Allah for His guidance to you: and proclaim the Good News to all who do right.”
In the above Ayats, Allah clarifies to His believers that the meat and blood of sacrificed animals do not reach to Him. In doing so, the piety of believers surely reaches Him. Every sacrifice shall have to be done with piety, piousness and pity towards the poor. Instead of keeping the whole meat of sacrificed animal, a believer shall have to distribute it to other people generously and freely. In a sacrificing of an animal, the killing of an animal is not important. The piety and pity are very important. This intention is clarified in another Ayat of Holy Quran. Holy Quran clarifies,
“And complete the Hajj or `Umra in the service of Allah. But if ye are prevented from completing it, send an offering for sacrifice such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill or has an ailment in his scalp (necessitating shaving) (he should) in compensation either fast or feed the poor or offer sacrifice; and when ye are in peaceful conditions again, if anyone wishes to continue the 'Umra on to the Hajj he must make an offering such as he can afford it he should fast three days during the Hajj and seven days on his return making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah and know that Allah is strict in punishment.”
If a believer does not like to sacrifice an animal, out of kindness towards animals or due to any other reason, Allah gives him a chance to avoid a sacrifice of animals. The believer may fast in ransom of sacrificing of an animal. This facility in Islam shows that piety in creed and pity towards animals are very important in human life. Practically, Islam is in support of nonviolence. When we observe the history of all religions, we find that in the ancient and medieval times, every religion permitted the bloody animal sacrifice. The legend of Sheth Ragapashah and Chailaya is similar to the episode of Prophet Ibrahim and his son, Ismail, peace be upon them.
In short, the Islamic principles of sacrificing an animal are very logical and practical. They are not aiming at violence and blood shedding. In an animal sacrifice or in the substitute method, important is to have piety towards one’s Lord, sacrificing of self-interest and contribution towards the needy people. The core of Islamic sacrifice is theological. It is not bloody and violent. It is not too much to say that for a reasonable human being, the Jain Dharma’s nonviolence seems to be excellent. At the beginning of this Essay, I have already said,
“The nonviolence of Mahavir is delicately intricate and divine, whereas the nonviolence being adopted and practiced by Mahatma Gandhi is humane in nature. When compared to these two kinds of nonviolence, the Islamic nonviolence is innate, sensible and practical.”
Once Gandhiji said,
“Many Muslim friends have told me that Muslims will not accept nonviolence indiscriminately. As per their saying, for the Muslims, the violence is as righteous and necessary as nonviolence. One of two may be adopted as per one’s need.”
For establishing the righteousness and equality of these two things need no need of citations from Holy Quran. The creed of sacrificing animals is adopted by human race since the times immemorial. Moreover, nowhere in the world, there is no indiscriminate violence. Exactly opposite to it, I have heard from many of my Muslim friends that Holy Quran recommends practice of nonviolence many a time. As per its instructions, patience and pardoning is more important that revulsion and retaliation.
As soon as he received the order of sacrifice from his Lord, Prophet Ibrahim, peace be upon him, took his son Ismail, peace be upon him, to a forest. Son Ismail, peace be upon him, was also willingly followed his father. He knew the order of his Lord and he requested his father to sacrifice him as per the order of his Lord. Prophet Ibrahim, peace be upon him, took his son to a mountain, kept the head of his son on a stone, and he tried to cut off the throat of his son with a sharp sword. At that moment, once again the Holy God spoke to him, “O Ibrahim!” You have already fulfilled the vision!” Then, God made Prophet Ibrahim, peace be upon him, to sacrifice a ram instead of his son, Ismail, peace be upon him. Since then, as a redeeming of one’s own sins, sacrificing of beloved animal has been adopted by the people of Book, i.e. Jews, Christians etc. The very same tradition is adopted by Islamic believers too. Holy Quran reads,
“So, We gave him the good news of a boy ready to suffer and forbear. Then, when the son reached the age of serious work with him, he said: "O my son! I see in vision that I offer thee in sacrifice: now see what is thy view!” The son said: "O my father! do as thou art commanded: thou will find me if Allah so wills one practicing Patience and Constancy!” So, when they had both submitted their wills to Allah and he had laid him prostrate on his forehead (for sacrifice). We called out to him "O Abraham!” Thou hast already fulfilled the vision!” Thus indeed do We reward those who do right. For this was obviously a trial. And We ransomed him with a momentous sacrifice.”
In Islam, sacrificing of animal is widely practiced. The sacrificing and the performance of Hajj are interrelated. So, about the sacrificing of living animals, Holy Quran says,
“The sacrificial camels we have made for you as among the Symbols from Allah: in them is much good for you: then, pronounce the name of Allah over them as they line up for sacrifice: when they are down on their sides, after slaughter, eat ye thereof and feed such as, beg not but, live in contentment and such as beg with due humility: thus, have we made animals subject to you that ye may be grateful. It is neither their meat nor their blood that reaches Allah: it is your piety that reaches Him: He has thus made them subject to you that ye may glorify Allah for His guidance to you: and proclaim the Good News to all who do right.”
In the above Ayats, Allah clarifies to His believers that the meat and blood of sacrificed animals do not reach to Him. In doing so, the piety of believers surely reaches Him. Every sacrifice shall have to be done with piety, piousness and pity towards the poor. Instead of keeping the whole meat of sacrificed animal, a believer shall have to distribute it to other people generously and freely. In a sacrificing of an animal, the killing of an animal is not important. The piety and pity are very important. This intention is clarified in another Ayat of Holy Quran. Holy Quran clarifies,
“And complete the Hajj or `Umra in the service of Allah. But if ye are prevented from completing it, send an offering for sacrifice such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill or has an ailment in his scalp (necessitating shaving) (he should) in compensation either fast or feed the poor or offer sacrifice; and when ye are in peaceful conditions again, if anyone wishes to continue the 'Umra on to the Hajj he must make an offering such as he can afford it he should fast three days during the Hajj and seven days on his return making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah and know that Allah is strict in punishment.”
If a believer does not like to sacrifice an animal, out of kindness towards animals or due to any other reason, Allah gives him a chance to avoid a sacrifice of animals. The believer may fast in ransom of sacrificing of an animal. This facility in Islam shows that piety in creed and pity towards animals are very important in human life. Practically, Islam is in support of nonviolence. When we observe the history of all religions, we find that in the ancient and medieval times, every religion permitted the bloody animal sacrifice. The legend of Sheth Ragapashah and Chailaya is similar to the episode of Prophet Ibrahim and his son, Ismail, peace be upon them.
In short, the Islamic principles of sacrificing an animal are very logical and practical. They are not aiming at violence and blood shedding. In an animal sacrifice or in the substitute method, important is to have piety towards one’s Lord, sacrificing of self-interest and contribution towards the needy people. The core of Islamic sacrifice is theological. It is not bloody and violent. It is not too much to say that for a reasonable human being, the Jain Dharma’s nonviolence seems to be excellent. At the beginning of this Essay, I have already said,
“The nonviolence of Mahavir is delicately intricate and divine, whereas the nonviolence being adopted and practiced by Mahatma Gandhi is humane in nature. When compared to these two kinds of nonviolence, the Islamic nonviolence is innate, sensible and practical.”
Once Gandhiji said,
“Many Muslim friends have told me that Muslims will not accept nonviolence indiscriminately. As per their saying, for the Muslims, the violence is as righteous and necessary as nonviolence. One of two may be adopted as per one’s need.”
For establishing the righteousness and equality of these two things need no need of citations from Holy Quran. The creed of sacrificing animals is adopted by human race since the times immemorial. Moreover, nowhere in the world, there is no indiscriminate violence. Exactly opposite to it, I have heard from many of my Muslim friends that Holy Quran recommends practice of nonviolence many a time. As per its instructions, patience and pardoning is more important that revulsion and retaliation.
Islam: War and Nonviolence : Prof. Mehboob Desai
Since his childhood, Mohammad, the Messenger of Allah, peace be upon him, was loved by all in Makkah. In his teen age and in his youth, he was praised as ‘Trustworthy’ and ‘Modest’. But, soon as he started propagating the teachings of Islam, for thirteen years, he faced the people of Makkah as hostile as they could be. He lived in negative atmosphere and tolerated all types of hurdles created by his neighbours and relatives, not to speak of other citizens. The people of Makkah took him and his followers to task. During these thirteen years, many Ayats of Holy Quran were revealed to him. These Ayats were full of advice to Mohammad, the Messenger of Allah, to keep patience and tolerance against the maltreatment and misbehaviour of people of Makkah and other pagan people. He was advised to live a righteous, pious and patient life even in those treacherous conditions.
Thereafter, Mohammad, the Messenger of Allah, peace be upon him, migrated to Yathrib along with a few of his followers. This migration is called Hijrat. Then, many people reached there. Yathrib became Madinah, or a City. Mohammad, the Messenger of Allah was not spared in this city also. The people of Makkah had tried their level best to kill Mohammad, the Messenger of Allah, who was staying then in Madinah. The people of Makkah gathered an army to attack Madinah. Then, for the first time in Holy Quran, Mohammad, the Messenger of Allah, peace be upon him, was guided to defend himself against those offensives by the pagan people. The permitting Ayat of Holy Quran reads,
“To those against whom war is made permission is given to fight, because, they are wronged. Verily, Allah is Most powerful for their aid. They are those, who have been expelled from their homes in defiance of right for no cause except that they say, "Our Lord is Allah.” Did not Allah check one set of people by means of another there would surely have been pulled down monasteries churches synagogues and mosques in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid His cause; for verily Allah is Full of Strength Exalted in Might, Able to enforce His Will. (They are) those who if We establish them in the land establish regular prayer and give regular charity enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs.”
The defensive war was permitted. But, even in the defence war, the violence is restricted by Islam. In another Ayat, holy Quran says,
“Allah forbids you not with regard to those who fight you not for your Faith, nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. Allah only forbids you with regard to those who fight you for your Faith and drive you out of your homes, and support others in driving you out from turning to them for friendship and protection. It is such as turn to them in these circumstances that do wrong.”
The defensive war is permitted to help the helpless. In this regard, special instructions is also given. Holy Quran says,
“Let those fight in the cause of Allah who sell the life of this world for the Hereafter. To him who fighteth in the cause of Allah whether he is slain or gets victory soon shall We give him a reward of great (value). And why should ye not fight in the cause of Allah and of those who being weak are ill-treated and oppressed? Men women and children whose cry is: "Our Lord! rescue us from this town whose people are oppressors; and raise for us from Thee one who will protect; and raise for us from Thee one who will help!” Those who believe fight in the cause of Allah and those who reject faith fight in the cause of evil: so fight ye against the friends of Satan: feeble indeed is the cunning of Satan”
But, even in war, Muslims should not negligent of discrimination and transgressing. Quran says,
“O ye who believe! When ye go forth to fight in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: "Thou are not a believer;” seeking the chance profits of this life so that ye may despoil him. With Allah are plenteous spoils. Even thus, as he now is, were ye before; but Allah hath since then been gracious unto you. Therefore, take care to discriminate. Allah is ever informed of what ye do.”
“Fight in the cause of Allah those who fight you but do not transgress limits; for Allah loveth not transgressors.”
When the Holy Quran had given guidance as such, Mohammad, the Messenger of Allah, peace be upon him, had fought 24 times with his enemies in the battle fields. None of those fights was meant for kingly power, for the formation of royal kingdom, or for showing off a patriotic attitude. The Muslim armies were gathered for the defensive wars for the safety of believers. The bloodshed was done less. The number of martyred soldier in those 24 wars was 125 in total. The number of dead in the enemy army was 923. Many of them were killed due to natural calamities.
As per the instructions of Holy Quran, the main aim of those defensive wars was to protect the weak and innocent people, who wanted to follow Islam, what they believe in. they were not fought for any land or property or power. Therefore, Mohammad, the Messenger of Allah, peace be upon him, was used to give strict instructions to Muslim soldiers prior to any battle.
“Don’t use the weapon in war for violence only. A weapon is meant for self-defence. It is not meant for violence.”
In the second year of Hijri, on the 17th day of Ramadan, the armies of pagan people of Makkah were to attack the army of Muslims at Badr. Before the war, Muslims were called for Salat. Mohammad, the Messenger of Allah, peace be upon him, led the prayer. After the Salat, Mohammad, the Messenger of Allah, peace be upon him, gave instructions to his soldiers,
“Remember, victory never depends neither on the majority of soldiers, nor on power nor on might nor on full supply of armaments. Victory depends on patience, confidence and the belief in Allah.”
The theosophical personality of Mohammad, the Messenger of Allah, peace be upon him, was not separated from the administrator’s personality of him. The two personalities were unique but one in the Messenger of Allah. Whatever Mohammad, the Messenger of Allah, peace be upon him, had preached as the principals of Islam, he had kept those discourses in practice in his real day-to-day life sincerely. Thus, Mohammad, the Messenger of Allah, peace be upon him, became a best model for Muslims in the society of pagans. He ran the administration of his Islamic society in righteous manner. He demonstrated the truth through his life that Islam was not full of violence, but full of peace, dedication, contribution and sacrifice of selfishness.
Thereafter, Mohammad, the Messenger of Allah, peace be upon him, migrated to Yathrib along with a few of his followers. This migration is called Hijrat. Then, many people reached there. Yathrib became Madinah, or a City. Mohammad, the Messenger of Allah was not spared in this city also. The people of Makkah had tried their level best to kill Mohammad, the Messenger of Allah, who was staying then in Madinah. The people of Makkah gathered an army to attack Madinah. Then, for the first time in Holy Quran, Mohammad, the Messenger of Allah, peace be upon him, was guided to defend himself against those offensives by the pagan people. The permitting Ayat of Holy Quran reads,
“To those against whom war is made permission is given to fight, because, they are wronged. Verily, Allah is Most powerful for their aid. They are those, who have been expelled from their homes in defiance of right for no cause except that they say, "Our Lord is Allah.” Did not Allah check one set of people by means of another there would surely have been pulled down monasteries churches synagogues and mosques in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid His cause; for verily Allah is Full of Strength Exalted in Might, Able to enforce His Will. (They are) those who if We establish them in the land establish regular prayer and give regular charity enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs.”
The defensive war was permitted. But, even in the defence war, the violence is restricted by Islam. In another Ayat, holy Quran says,
“Allah forbids you not with regard to those who fight you not for your Faith, nor drive you out of your homes, from dealing kindly and justly with them: for Allah loveth those who are just. Allah only forbids you with regard to those who fight you for your Faith and drive you out of your homes, and support others in driving you out from turning to them for friendship and protection. It is such as turn to them in these circumstances that do wrong.”
The defensive war is permitted to help the helpless. In this regard, special instructions is also given. Holy Quran says,
“Let those fight in the cause of Allah who sell the life of this world for the Hereafter. To him who fighteth in the cause of Allah whether he is slain or gets victory soon shall We give him a reward of great (value). And why should ye not fight in the cause of Allah and of those who being weak are ill-treated and oppressed? Men women and children whose cry is: "Our Lord! rescue us from this town whose people are oppressors; and raise for us from Thee one who will protect; and raise for us from Thee one who will help!” Those who believe fight in the cause of Allah and those who reject faith fight in the cause of evil: so fight ye against the friends of Satan: feeble indeed is the cunning of Satan”
But, even in war, Muslims should not negligent of discrimination and transgressing. Quran says,
“O ye who believe! When ye go forth to fight in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: "Thou are not a believer;” seeking the chance profits of this life so that ye may despoil him. With Allah are plenteous spoils. Even thus, as he now is, were ye before; but Allah hath since then been gracious unto you. Therefore, take care to discriminate. Allah is ever informed of what ye do.”
“Fight in the cause of Allah those who fight you but do not transgress limits; for Allah loveth not transgressors.”
When the Holy Quran had given guidance as such, Mohammad, the Messenger of Allah, peace be upon him, had fought 24 times with his enemies in the battle fields. None of those fights was meant for kingly power, for the formation of royal kingdom, or for showing off a patriotic attitude. The Muslim armies were gathered for the defensive wars for the safety of believers. The bloodshed was done less. The number of martyred soldier in those 24 wars was 125 in total. The number of dead in the enemy army was 923. Many of them were killed due to natural calamities.
As per the instructions of Holy Quran, the main aim of those defensive wars was to protect the weak and innocent people, who wanted to follow Islam, what they believe in. they were not fought for any land or property or power. Therefore, Mohammad, the Messenger of Allah, peace be upon him, was used to give strict instructions to Muslim soldiers prior to any battle.
“Don’t use the weapon in war for violence only. A weapon is meant for self-defence. It is not meant for violence.”
In the second year of Hijri, on the 17th day of Ramadan, the armies of pagan people of Makkah were to attack the army of Muslims at Badr. Before the war, Muslims were called for Salat. Mohammad, the Messenger of Allah, peace be upon him, led the prayer. After the Salat, Mohammad, the Messenger of Allah, peace be upon him, gave instructions to his soldiers,
“Remember, victory never depends neither on the majority of soldiers, nor on power nor on might nor on full supply of armaments. Victory depends on patience, confidence and the belief in Allah.”
The theosophical personality of Mohammad, the Messenger of Allah, peace be upon him, was not separated from the administrator’s personality of him. The two personalities were unique but one in the Messenger of Allah. Whatever Mohammad, the Messenger of Allah, peace be upon him, had preached as the principals of Islam, he had kept those discourses in practice in his real day-to-day life sincerely. Thus, Mohammad, the Messenger of Allah, peace be upon him, became a best model for Muslims in the society of pagans. He ran the administration of his Islamic society in righteous manner. He demonstrated the truth through his life that Islam was not full of violence, but full of peace, dedication, contribution and sacrifice of selfishness.
Mohammad, the Messenger of Allah and nonviolence: Prof. Mehboob Desai
The life of Mohammad, the Messenger of Allah, peace be upon him, was on the foundation of peace and nonviolence. Since his childhood to his young age, he was called as ‘trustworthy’ and ‘modest’ even by the pagan Arabs. During the period of Prophethood, while propagating the Islam, he had faced many hurdles, insults, and difficulties; yet, he had not deserted his nature of composure, compassion and patience. The instructions of Holy Quran, such as ‘No compulsion in religion’ and “No fighting” were strictly followed. Mohammad, the Messenger of Allah, peace be upon him, had spent whole of his life as patiently and piously as humanly possible without any arrogance and pride. It was inscribed on the sword of Mohammad, the Messenger of Allah,
“Forgive him who wrongs you; join him who cuts you off; do good to him who does evil to you; and speak the truth even if it be against yourself.”
As Abdulla Bin Amr has narrated, once a man asked the Messenger of Allah, “What sorts of deeds of Islam are good?” The Messenger of Allah replied, “To feed the poor, to greet whom you know and to those whom you do not know.”
While explaining the relationship with neighbours, Mohammad, the Messenger of Allah said, “He is not a Muslim, who feed himself while his neighbour is hungry.” By following the tradition of Messenger of Allah, Umar Ibn al-Khattab said, "Does one of you want to fill his belly apart from his neighbour or nephew? How can you overlook this Ayat? 'You squandered your good things in the life of this world and sought comfort in them.’ “(Sura 46 Ayat 20).
Holy Quran orders a Muslim to help his neighbour. It says,
“Serve Allah and join not any partners with Him: and do good to parents kinsfolk orphans those in need neighbors who are near neighbors who are strangers the companion by your side the way-farer (ye meet) and what your right hands possess: for Allah loveth not the arrogant the vainglorious.”
While explaining about the qualities of a Muslim, Messenger of Allah said,
“Don't nurse grudge and don't bid him out for raising the price and don't nurse aversion or enmity and don't enter into a transaction when the others have entered into that transaction and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. The piety is here, (and while saying so) he pointed towards his chest thrice. It is a serious evil for a Muslim that he should look down upon his brother Muslim. All things of a Muslim are inviolable for his brother in faith; his blood, his wealth and his honour.”
Messenger of Allah always loved to protect the lives of animals and birds. Once the Messenger of Allah and his companions were travelling. Abdullah Ibn Mas’ud narrated,
“One day we saw a bird with her two young offsprings. We captured the two young offsprings. The bird came and began to spread its wings. The Messenger of Allah, peace be upon him, came and said: “Who grieved this for its young ones? Return its young ones to it.” He also saw an ant village that we had burnt. He asked: “Who has burnt this?” We replied: “We.” He said: “It is not proper to punish with fire except the Lord of fire.”
The above incident shows the nonviolent nature of Mohammad, the Messenger of Allah, peace be upon him. He prohibited even stealing of eggs from the nests of birds. Abu Huraira narrated it,
“The Messenger of Allah said, "Allah curses a man who steals an egg and gets his hand cut off, or steals a rope and gets his hands cut off.”
Mohammad, the Messenger of Allah, peace be upon him, did not like to eat Onion and Garlic. But, he did not force his people not to eat the Garlic, Onion etc. Abu Ayub Ansari narrated,
“When food was brought to Messenger of Allah, peace be upon him, he ate out of that, and sent the remaining part to me. One day, he sent to me the leftover; I found that he had not taken from it at all, for it included garlic. I asked him whether that was forbidden, whereupon he said: “No, but, I do not like it because of its odour.” Then I said: “Then I also do not like what you do not like.”
The reason for not eating the garlic and onions by Messenger of Allah, peace be upon him, was revealed by himself. The garlic and onion were not prohibited by Allah. But, any bad smell was not befitting to a good man, while he would be talking to holy persons. Jabir Bin Abdullah narrated,
“The Messenger of Allah said, "Whoever has eaten garlic or onion, should keep away from us, or should keep away from our mosque and should stay at home.” Ibn Wahb said, "Once a plate full of cooked vegetables was brought to the Messenger of Allah at Badr. Detecting a bad smell from it, he asked about the dish and he was informed of the kinds of vegetables it contained. He then said, "Bring it near,” and so it was brought near to one of his companions who was with him. When the Messenger of Allah saw it, he disliked eating it and said to his companion, "Eat, for I talk in secret to ones whom you do not talk to.”
Abu Sayed Al Kudri narrated,
“We made no transgression but Khaybar was conquered. We, the Companions of the Messenger of Allah, peace be upon him, fell upon this plant, i.e. garlic, because the people were hungry. We ate it to our heart's content and then made our way towards the mosque. The Messenger of Allah, peace be upon him, sensed its odour and he said: He who takes anything of this offensive plant must not approach us in the mosque. The people said: “Its use has been forbidden; its use has been forbidden.” This reached the Messenger of Allah, peace be upon him. He said: “O people, I cannot forbid the use of a thing, which Allah has made lawful, but, this garlic is a plant the odour of which is repugnant to me.”
Even though Mohammad, the Messenger of Allah, peace be upon him, was having a full control over his people, he never forced his will and wish on his followers. He told the truth. He lived a simple life. He dedicated his life for the worship of Allah. Yet, he never overlooked his responsibility towards his family and his people. He never wore Silk or any other costly cloth that was a show-off of rich people. He was not fond of richly food. He normally used a white cloth to cover his body. He talked with others, simply and sincerely. He treated rich and poor alike. His behaviour was full of love and compassion. While he was alive, the Islam had spread. Yet, he had not shown his authority as normal kings would have done. He never sat on a throne. He never wore a crown. He never attired in a sacerdotal gown. He never lived in a mansion. He lived in a mud cottage, with a top of palm tree leaves. Every one was freely allowed to meet him, irrespective of his age, nationality, race and religion. He loved the children very much. He used to play with children in the streets. He used to visit the sickly people at their homes. He was accustomed to accompany a Muslim or a non-Muslim, while biding him goodbye. He never rejected an invitation, even by a poor-man or by a slave. These special characteristics were naturally seen in his life.
In the book, ‘Life of Mohammad’, Sir W. Mure wrote,
“He conducted with love and respectfully even with common people. When he did walks, he walked respectfully. He showed mercy upon all. If any body irritated him by a word or deed, he was not offended. He was self-restraint. He was lenient. He generously donated. These qualities had made him loved by all, who were around him.”
“Forgive him who wrongs you; join him who cuts you off; do good to him who does evil to you; and speak the truth even if it be against yourself.”
As Abdulla Bin Amr has narrated, once a man asked the Messenger of Allah, “What sorts of deeds of Islam are good?” The Messenger of Allah replied, “To feed the poor, to greet whom you know and to those whom you do not know.”
While explaining the relationship with neighbours, Mohammad, the Messenger of Allah said, “He is not a Muslim, who feed himself while his neighbour is hungry.” By following the tradition of Messenger of Allah, Umar Ibn al-Khattab said, "Does one of you want to fill his belly apart from his neighbour or nephew? How can you overlook this Ayat? 'You squandered your good things in the life of this world and sought comfort in them.’ “(Sura 46 Ayat 20).
Holy Quran orders a Muslim to help his neighbour. It says,
“Serve Allah and join not any partners with Him: and do good to parents kinsfolk orphans those in need neighbors who are near neighbors who are strangers the companion by your side the way-farer (ye meet) and what your right hands possess: for Allah loveth not the arrogant the vainglorious.”
While explaining about the qualities of a Muslim, Messenger of Allah said,
“Don't nurse grudge and don't bid him out for raising the price and don't nurse aversion or enmity and don't enter into a transaction when the others have entered into that transaction and be as fellow-brothers and servants of Allah. A Muslim is the brother of a Muslim. He neither oppresses him nor humiliates him nor looks down upon him. The piety is here, (and while saying so) he pointed towards his chest thrice. It is a serious evil for a Muslim that he should look down upon his brother Muslim. All things of a Muslim are inviolable for his brother in faith; his blood, his wealth and his honour.”
Messenger of Allah always loved to protect the lives of animals and birds. Once the Messenger of Allah and his companions were travelling. Abdullah Ibn Mas’ud narrated,
“One day we saw a bird with her two young offsprings. We captured the two young offsprings. The bird came and began to spread its wings. The Messenger of Allah, peace be upon him, came and said: “Who grieved this for its young ones? Return its young ones to it.” He also saw an ant village that we had burnt. He asked: “Who has burnt this?” We replied: “We.” He said: “It is not proper to punish with fire except the Lord of fire.”
The above incident shows the nonviolent nature of Mohammad, the Messenger of Allah, peace be upon him. He prohibited even stealing of eggs from the nests of birds. Abu Huraira narrated it,
“The Messenger of Allah said, "Allah curses a man who steals an egg and gets his hand cut off, or steals a rope and gets his hands cut off.”
Mohammad, the Messenger of Allah, peace be upon him, did not like to eat Onion and Garlic. But, he did not force his people not to eat the Garlic, Onion etc. Abu Ayub Ansari narrated,
“When food was brought to Messenger of Allah, peace be upon him, he ate out of that, and sent the remaining part to me. One day, he sent to me the leftover; I found that he had not taken from it at all, for it included garlic. I asked him whether that was forbidden, whereupon he said: “No, but, I do not like it because of its odour.” Then I said: “Then I also do not like what you do not like.”
The reason for not eating the garlic and onions by Messenger of Allah, peace be upon him, was revealed by himself. The garlic and onion were not prohibited by Allah. But, any bad smell was not befitting to a good man, while he would be talking to holy persons. Jabir Bin Abdullah narrated,
“The Messenger of Allah said, "Whoever has eaten garlic or onion, should keep away from us, or should keep away from our mosque and should stay at home.” Ibn Wahb said, "Once a plate full of cooked vegetables was brought to the Messenger of Allah at Badr. Detecting a bad smell from it, he asked about the dish and he was informed of the kinds of vegetables it contained. He then said, "Bring it near,” and so it was brought near to one of his companions who was with him. When the Messenger of Allah saw it, he disliked eating it and said to his companion, "Eat, for I talk in secret to ones whom you do not talk to.”
Abu Sayed Al Kudri narrated,
“We made no transgression but Khaybar was conquered. We, the Companions of the Messenger of Allah, peace be upon him, fell upon this plant, i.e. garlic, because the people were hungry. We ate it to our heart's content and then made our way towards the mosque. The Messenger of Allah, peace be upon him, sensed its odour and he said: He who takes anything of this offensive plant must not approach us in the mosque. The people said: “Its use has been forbidden; its use has been forbidden.” This reached the Messenger of Allah, peace be upon him. He said: “O people, I cannot forbid the use of a thing, which Allah has made lawful, but, this garlic is a plant the odour of which is repugnant to me.”
Even though Mohammad, the Messenger of Allah, peace be upon him, was having a full control over his people, he never forced his will and wish on his followers. He told the truth. He lived a simple life. He dedicated his life for the worship of Allah. Yet, he never overlooked his responsibility towards his family and his people. He never wore Silk or any other costly cloth that was a show-off of rich people. He was not fond of richly food. He normally used a white cloth to cover his body. He talked with others, simply and sincerely. He treated rich and poor alike. His behaviour was full of love and compassion. While he was alive, the Islam had spread. Yet, he had not shown his authority as normal kings would have done. He never sat on a throne. He never wore a crown. He never attired in a sacerdotal gown. He never lived in a mansion. He lived in a mud cottage, with a top of palm tree leaves. Every one was freely allowed to meet him, irrespective of his age, nationality, race and religion. He loved the children very much. He used to play with children in the streets. He used to visit the sickly people at their homes. He was accustomed to accompany a Muslim or a non-Muslim, while biding him goodbye. He never rejected an invitation, even by a poor-man or by a slave. These special characteristics were naturally seen in his life.
In the book, ‘Life of Mohammad’, Sir W. Mure wrote,
“He conducted with love and respectfully even with common people. When he did walks, he walked respectfully. He showed mercy upon all. If any body irritated him by a word or deed, he was not offended. He was self-restraint. He was lenient. He generously donated. These qualities had made him loved by all, who were around him.”
Subscribe to:
Posts (Atom)