Propaganda is an art. An art
perfected by Goebbels, the propaganda secretary of Hitler.
Goebbelian truth, as we all know it to be, is based on the
principle that a lie uttered a hundred times becomes Gospel truth.
How much this theory has been successful in varying fields? It is
hard to decipher. But in context of maligning Islam it has played
a vital role. Gloss over the pages of history and there is ample
proof as to how Islam and its message have been distorted.
Curtsey? Propaganda.
Europe's Revenge
During the course of her history Europe assembled on one
platform only once. And unfortunately for the human world this
unity led to barbarous Crusades against Islam. Defeat in these
wars was a soul-racking and heart-burning shock for Europe. With
the passage of time these hurt-feelings have somewhat been
assuaged. But there is still a deep scar in her subconscious. This
splinter has always troubled her. And she has always fretted and
fumed to avenge this defeat.
There are mainly two ways of taking revenge. One is to trod the
path of Changiz and Halaku and thereby spill blood on the pages of
history. But this style from the dark ages is considered out of
fashion these days. During the days of Changiz man had not learnt
the art of diplomacy. He did not know to sugarcoat his malicious
intentions. He did not know to hide his sharpened nails in soft
paws. He did not know to hide his acts of tyranny and oppression
with the silken veil of welfare and development. Whatever he did,
he did it openly, declared his intentions and then acted. But man
has changed. He has progressed in 'intellect and wisdom', and in
'knowledge and vision'. As such, today, an open mitigation of his
lust for blood would amount to stupidity. Now the most successful
person is he who exploits others without letting them know that
they have been taken for a ride. He snatches the essential
resources of life in such a subtle manner that nobody doubts him
to be a robber. In the guise of mentor and reformer he destroys
the entire community and the victims remain unaware as to what is
happening to them.
Oppression and destruction by the people of the ignorance age
was like a whirlwind that comes with grating roar, tremulous
cadence, and whose uproar and tumult even a blind can see and a
deaf can hear. But the moves of a deceitful person, in this age of
intellect and reason, are like a calm river. A river in which
there is neither uproar nor agitation of waves. A river that
remains as silent as the Church with neither commotion nor
buffeting of waves. But deep under its surface hide dragons and
alligators, ready to pounce on and engulf the entire community,
and the eyes do not see them and the ears do not hear them.
The name of this serene and subtle method of obliteration and
squandering is Propaganda.
Propaganda is an unseen fire. It silently reduces the entire
conviction and sagacity to ashes and there is no smoke so as to
warn of the imminent danger. Propaganda is that silent and
organized conspiracy which slowly but gradually without noise or
tumult changes the nature and character of things to such an
extent that one without realizing looses one's capacity to
differentiate between beneficial and harmful, between good and
bad, and between virtues and evil. As a result the conspirators
become so powerful that they can make one accept what they like
and that too in the manner they like. Thus propaganda is a trick
from the bag of Samiri, the magician. Owing to this people and
nations become worse than cattle. The Quran says:
Lahum quluubul-laa yafqa-huuna
bihaa, wa lahum a-yunul-laa yub-
laa-yasma-uuna bihaa. Ulaaa-ika
kal-an-aami bal hum azall.
They have hearts wherewith they understand not, they have eyes
wherewith they see not, they have ears wherewith they hear not
(i.e. despite having their own faculties of thinking, seeing and
hearing they look up to others for guidance) as such they are not
human beings. They are as the cattle, nay, but they are worse. (Q.
7-179)
The Picture of Islam
The capitalist Europe used this trick of Samiri in order to
avenge her defeat at the hands of Islam. She used the propaganda
weapon in such an organized but silent manner that Islam became in
the eyes of the world what it is not. With the help of pen and
whispering campaign a dreadful picture has been drawn. It is so
frightful that even Muslims themselves will shiver in their pants
if they happen to see it. Consequently, today, wherever in the
civilized and cultured world the name of Islam is mentioned
bloodstained scenes of murder and plunder, death and destruction,
oppression and tyranny, injustice and despotism come one by one as
if one is watching a motion picture.
Look, gangs of savage and bloodthirsty wild folks, spears and
swords in hand, are coming from all sides like floods of
misfortune. Who are these barbarous people? Are they Jinn,
horrible demons or giants? Amidst slogans of 'Allahu Akbar' they
are spitting venom and shedding blood. Is this a 'Divine wrath?
This rage of fury is destroying culture and civilization, fairness
and justice, continence and chastity, religion and faith. Besides,
one by one they are uprooting flowers, fruits and shadowy trees.
Whatever knowledge and talent thousand years of human effort and
inquiry had earned is being wiped off like chaff and rubbish.
Prayers of the oppressed, cry and weeping of the orphans,
lamentation and plaint of widows are not eliciting Divine
response. O God of this dreadful Community art Thou doors closed
for the poor of this world? From wherever this unusual calamity
passes by habitations are turning into deserts, settlements into
ruins, libraries are being burnt to ashes, lofty buildings and
palaces, the symbols of culture and civilization, are becoming
history. In whichever direction one looks at there are heaps of
broken Crosses, truckloads of sacred beads, deserted temples and
demolished Churches. No one is at peace or safe; neither a Brahmin
nor a Christian monk, neither women nor children. Some have been
killed, others have been taken captive and are being whipped by
barbarous Sheikhs so as to force them to the slave market and
thereby sell the respectable human beings for a princely sum.
Ideology of Peace and Security
So, with the weapon of propaganda this is the picture of Islam
that has been drawn. And these self-styled painters of hate have
deliberately ignored the fact that the fundamental teaching of
Islam leads man to the path of peace.
Qad jaaa-akum-minal-laahi nuurunw-wa
Kitaabum-Mubiin,
Yahdii bihillaahu manittaba-a Rizwaana-huu
Subulas salaami,
O people of the book there has come to you from Allah light (of
Truth) and a perspicuous Book which is unambiguous in its
teachings and through this Book Allah will open ways of peace and
security on those who will lead their lives in accordance with the
Divine laws. (5/15-16)
The Book of Allah leads humanity to the door of peace and
safety.
Lahum Daarus-Salaamiinda Rabbihim
Wa Huwa Waliyyu-hum-bimaa kaanuu Yamaluun.
For them (who took the straight path ordained by Allah) is an
abode of peace with their Sustainer, and He is their Protecting
Friend because of what good acts they do. (6/128)
It is the same abode of peace and security to which Allah
invites them.
Wal-laahu yad-uuu ilaa Daaris-Salaam:
Wa yahdii manyya-shaaa-u ilaa
Siraatim Musta-qiim.
And Allah calls to an abode where everything is safe and
protected. And who desires (success) Allah guides him to the
straight path. (10/25)
And in that abode the object of all ideas and deeds and
endeavor and inquiry is a paradise of safety.
Innal-Muttaqiina fii Junnaa-tinwwa uyuun.
Ud-Khuluuhaa bi-Salaamin Aaminin.
And without doubt people who lead their lives according to the
Divine laws will enjoy the bliss of gardens and water springs.
(And it would be said to them), "Enter these gardens in Peace and
Security." (15/45-46).
Against Disorder
One attribute of Allah, Who revealed Islam, is Al-Momin,
which means One Who guarantees international peace. Another
attribute of Allah is As-Salam, which means peace. In fact
the word Islam itself means peace. And its followers are called
Momin, people responsible for establishing peace. Thus a
Muslim is one who follows in totality the eternal laws of Allah as
enshrined in the Holy Quran so as to establish peace and
prosperity not only for himself but also for the entire humankind.
We have seen that the fundamental message of Islam is peace and
security. Therefore, it declares that those who indulge in
corruption, disorder and the breaches of the peace deserve Divine
wrath. In this context see Surah Ar-Ra'd. It says that
those who fulfill their pledge to Allah and do not breach their
covenant for them is the recompense of a final, happy abode and
they would be extended salutations of peace and security. On the
other hand those who break the covenant with Allah and create
disorder and mischief in the land for them is the terrible home.
Jannaatu Adninyyad-Khuluu-nahaa wa
man salaha min aabaaa- ihim wa azwaa-
jihim wa zur-riyyaa-tihim walmalaaa-
ikatu yadkhuluuna alay-him-minkulli baab.
Salaamun alay-kum-bimaa sabartum fanima
Uqbad Daar.
Walla-ziina yanqu-zuuna Ahdal-laahi mim-badi
Miisaa-qihii wa yaqta-uuna maaa amaral-laahu
Bihiii anyyuusala wa yufsi-duuna fil-arzi ulaaa
-ika lahumul-La-natu wa lahum suuu-ud-Daar.
(Without doubt) for them awaits gardens of perpetual bliss.
They shall enter there along with the righteous among their
fathers, their spouses and their offspring and Mal'ika
(forces of nature) shall enter unto them from every gate (with the
salutation), "Peace unto you for that you have endured all trials
with steadfastness." Now how excellent is the final home of these
people. But those who break the covenant of Allah after ratifying
it, and cut asunder those things which Allah has commanded to be
joined, and create disorder and mischief in the land; for them is
the terrible home. (13/23-25)
The Quran mentions in explicit terms that a Faith that spreads
evil and destruction on earth is unacceptable to Allah.
Wa izaa tawallaa sa-aa fil- arzi li-yufsida
Fiihaa wa yuh-likal-harsa wan-nasl.
Wal-laahu laa yuhibbul-fasaad
When these people gain power then their entire effort is to
spread chaos and mischief in the land. They destroy, crops, cattle
and human beings, but Allah does not like what they do. (2/205)
The religion of such people is Fasiq and they are
Fasiqin. Thus they are diametrically opposed to Momin.
Wa maa yu-zillu bi-hiii illal-Faasiqiin.
Allaziina yanqu-zuuna Ah-dallaahi
Mim-ba-di mii-saaqihii, wa yaqta-uuna
Maaa amarallaahu bihiii any-yuu-sala
Wa yufsiduuna fil arz: ulaaa-ika
Humul-khaa-siruun.
According to the laws of Allah Fasiqin are on the wrong
path. (Who is a Fasiq? A person who breaks the covenant of
Allah after ratifying it is a Fasiq. A person who severs
human relationships by fragmenting humanity into pieces on the
basis of unnatural racial or national distinctions is a Fasiq.
A person who creates disorder and mischief in the land is a
Fasiq.) They do not live within the limits prescribed by the
Divine laws. They cut asunder what Allah has ordered to be joined.
(With their evil deeds and waywardness) they create chaos and
mischief in the land. Indeed they are in the loss. (2/26-27)
The Quran forbids man in unambiguous terms from the path of
perdition and destruction and openly states-
Wa laa tufsiduu fil-arzi ba-da is-laahihaa
Wad-uuhu khawfanw-wa tama-aa: inna
Rah-matallaahi qariibum-mi-nal-Muhsi-niin.
And (listen) after reforming and setting the country in order
do not create disorder and mischief. If you are fearful of losing
something or have a desire to gain something, in both the
situations, act according to Allah's laws. Allah's Rahmat
(means of protection and sources of nourishment) is close to those
who lead a balanced life in accordance with His laws. (7/56)
Jannat is an abode where one can live in peace and
security. As such, the doors of this eternal home are not open for
those who adopt the path of waywardness and transgression and
thereby create chaos and disorder on earth. The Quran without
mincing words says-
Tilkad-Daarul – Aakhiratu naj-aluhaa
lillaziina laa yurii-duuna uluwwan-fil-arzi
wa laa fasaadaa: wal-aaqibatu lil-Muttaqiin.
As for the Abode of the Hereafter We assign it unto those who
intend not high-handedness, seek not oppression or corruption and
mischief on earth. The sequel is for those who ward off (evil and
establish peace on earth as per Divine laws). (28/83)
The Quran narrates stories of nations dead and communities gone
by. Why? The answer is simple – we must learn from the historical
fact that creating disorder and mischief on earth is a crime
against humanity and it results in destruction and obliteration.
The biggest charge that the Quran levels against Pharaoh and his
people is that they were evildoers for they divided people into
sections and instigated one section to oppress the other. (28/4
and 28/14)
Pharaoh was an emblem of tyranny and oppression. His compatriot
Qarun (Korah) was an embodiment of capitalism. Along with
politics of tyranny, capitalism also creates disorder and chaos in
the earth. Therefore, the Quran says that Qarun was also a
Mufasid (evildoer). (28/76-77)
After narrating the conditions and affairs of the nations dead
the Quran asks with regret as to why there have not been people in
those nations to prevent men from creating chaos and disorder in
the earth? (11/116)
The Quran with regularity repeats the tales of the rise and
fall of the Children of Israel so that one may draw lessons from
their crime.
Kulla-maaa aw-qaduu naaral-lil-harbi
atfahal-laahu wa yas-awna fil-arzi fasaadaa.
Wallaahu laa yuhibbul-mufsidiin.
As often as they light a fire for war, Allah extinguish it
(through other people). Their effort is for spreading disorder in
the land and Allah does not like such Mufsideen, designers
of chaos. (5/64)
The Advent of the last Messenger
Indeed the objective of the advent of the last Messenger,
Muhammad, with the message of Islam, was to establish order on
earth in accordance with the Divine laws because at that point of
time in history there was complete waywardness, disorder and chaos
in thought and action of all the societies of the world. The Quran
says:
Zaharal-fasaadu fil-barri wal-bahri
bimaa kasabat ay-din-naasi liyuziiqahum
ba-zal-lazii amiluu la-allahum yarji-uun.
(We have sent the Messenger of Islam because owing to the
misdeeds of the people) disorder and corruption has engulfed both
land and sea. As such, We want that Our (Law of Requital) should
make them taste a part of that which they have earned. It is
possible that people (after seeing the destructive results of
their misdeeds may repent) and return (to the straight path of
Allah). (30/41)
It is for this reason that the first point in the call of the
last Messenger refers to prohibiting disorder and chaos in the
land of Allah.
Wa izaa qiila lahum laa tuf-siduu fil-arzi
qaaluuu in-namaa nahnu muslihuun.
Alaaa innahum humul-muf-siduuna
wa laakil-laa yash-uruun.
When they are asked not to spread disorder in society, they
retort audaciously: "We do not spread disorder. We are those who
promote order and peace." Of a surety, they are the ones who
spread disorder but they realize it not (because they do not have
a true perception of right and wrong). (2/11-12)
Consequently the Quran regards disorder as the opposite of
conviction and good deeds. Both of them cannot stay together.
Am naj-alullaziina aa-manuu wa
amilus-saalihaati kal-mufsidiina fil-arz?
Amnaj-alul-muttaqiina kal-fuj-jaar?
Shall Our law of Requital treat those who have Eiman
(believing in the Divine Guidance with reason and knowledge) and
work deeds of righteousness, the same as those who spread disorder
and corruption in the earth? Shall Our law of Requital treat those
who obey and follow the laws of Allah, the same as those who turn
aside from the Divine path? (Remember this is against Our law of
Requital). (38/28)
Reconciliation and Peace
So these are the basic principles of Islam. Now, should the
picture drawn by the propagandists of this system of life be
considered a true one? Did this system guarantee peace and
security in the world or did it promote disorder and corruption in
the world? The answers to these questions are surely in the
negative. It has been unfortunate for the human world that the
message of peace and reconciliation was considered to be
oppressive and tyrannical. The antidote was considered poison. The
sick humanity shied away from it, declared that her illness was
incurable and met a miserable doom.
In fact the teachings of the Quran places a Muslim in such a
state that he cannot threaten to hit anyone unjustly. And the
height of tolerance is that if a non-Muslim abuses him he cannot
respond to him in the like manner. For instance if a person of
another religion, Allah forbid, uses derogatory words against the
respected last Messenger, a Muslim cannot pay back that person in
the same coin. The reason: the Quran says that to every nation was
sent a Messenger and a Muslim has to believe in all of them
whether their names and details are mentioned in the last revealed
Book or not. Therefore a Muslim has to be cautious. Possibilities
are that the founder of the religion to which that non-Muslim
belongs might be a Messenger. Leave aside the religious
personalities of the non-Muslims the Quran goes to the extent:
Wa laa tasubbul-laziina yad-uuna
min-duunil-laahi fayasubbullaaha
adwam-bi-gay-ri-ilm. Kazaalika
zayyannaa likulli ummatin amalahum.
Summa ilaa Rabbihim-marjiuhum
fa-yunabbi-uhum-bimaa kaanuu ya-maluun.
The deities whom these people associate with Allah are no doubt
false ones. This does not mean, however, that you may revile them.
You should not revile them lest ignorance in these people revile
Allah in retaliation. They adhere to their beliefs because they
seem fair to them. The nature of their deeds will become clear to
them on the Day of Reckoning. (6/109)
Equity and Justice
Not only the feelings of others are to be respected but also
they are to be dealt with equity and justice. In fact there is
unparalleled emphasis on equity and justice in the Quran. It
repeatedly says that always judge justly.
Innallaaha ya-murukum an-tu-addul-
amaanaati ilaaa ah-lihaa wa izaa hakamtum
bay-nannaasi an-tah-kumuu bil-adl.
(O Muslims) Allah orders you that you restore deposits to there
owners, and, if you judge between people, that you judge justly.
(4/58)
At another place the Quran says:
Innallaaha ya-muru bil-adli wal-ihsaani
(O Muslims) Allah orders you to do justice to all (in all
matters) and (apart from this) make good the deficiencies of
others. (16/90)
True Evidence
Justice is based on evidence. In this context the teaching of
the Quran is:
Yaaa-ayyu-hallazina aamanuu kuunuu
qawwaamiina bil-qisti shuh`adaaa-a
lillaahi wa law alaaa anfu-sikum
awil-waali-dayni wal-aqra-biin iny-yakun
ganiyyan aw faqiiran fallaahu awlaa bihimaa.
Falaa tattabi-ul-hawaaa anta-diluu,wa
in tal-wuuu awtu-rizuu fa-innallaaha
kaana bimaa ta-maluuna khabiiraa.
(O Muslims) if you are called upon to give evidence, do not
appear as a witness on behalf of either party, but for Allah. Be
truthful in giving evidence even though it may be against your
own-selves or your parents and kinfolks, whether the party
concerned is rich or poor. Allah safeguards the interests of both
the parties. Do not; follow your own inclinations lest you should
swerve from justice. Do not foist your statements nor show
aversion to appearing as a witness. Allah is well aware of what
you do. (4/135)
To help a culprit is the biggest offence
According to the Quran the biggest offence is to help a
culprit. In context of the story of Hazrat Musa it is stated:
Qaala Rabbi bimaaa anamta alayya
falan akuuna zahiiral-lil-mujrimiin
(Musa said), "O my Sustainer! For as much as you have favored
me, I will never more be supporter of the guilty." (28/17)
Justice to Enemy
In context of justice the Quran establishes a very sublime
concept. To deal justly with friends is a common human nature. To
be just with strangers is also understandable. But, for instance,
take a community who is in open enmity with you. It is always
working to harm you. It does not leave any stone unturned to
destroy you. Now this community or one of its members comes to you
for justice. What will you do if the evidence in the case points
against your own community or its members? Will you be just? If
you are a Muslim in such a situation also you have to be just.
This is called min-azmil umuuri. The Quran says:
Yaaa-ayyu-hallaziina aamanuu kuunuu
qawwaa-miina lillaahi shuhadaaa-a bil-qisti
wa laa yajri-mannakum shana-aanu
qawamin alaaa allaa ta-diluu. I-diluu:
huwa aqrabu lit-taq-waa: watta-qullaah.
Innal-laaha khabiirum-bimaa ta-maluun.
O Muslims! Always stand up for justice in the cause of Allah.
Let not the enmity of others towards you make you deviate from the
path of justice. Always and in all circumstances act justly. This
is akin to taqwa, obeying and following the Divine laws.
Remember Allah is aware of all that you do. (5/8)
'Love your enemy' is just romantic poetry. It is impossible for
a person who is alive and kicking to love his enemy. This poetry
is against human nature. But justice with enemy is a possibility.
And all those who are aware of the Divine laws know that in order
to turn this possibility into a reality you need
large-heartedness, magnanimity, courage, strength and sublime
character. The Quran helps you to develop these qualities. 'Deal
justly with your enemy' is a teaching that is hard to find in any
code of law apart from the Quran. Despite these teachings of Islam
it is portrayed as a religion of oppression and tyranny. Is it
fair to do so? Is it just to do so? No. It is a deliberate act of
ignoring truth and justice.
Unjust Killing
The Quran has introduced the world to the inspiring principle
of Oneness of God and respect of humanity. This shows that in
Islam human life is if immense value. And to kill a person is a
grave offense under its constitution. In order to elaborate upon
the honor and value of human life the Quran has adopted a very
eloquent and comprehensive style. On one hand it gives a universal
principle of Oneness of God and on the other hand it snubs and
reprimands unjust killings of human beings.
Min ajli zaalika katabnaa alaa Baniii-Israaa-iila
anna-huu mafi-qatala nafsam-bi-gayri nafsin
aw fasaadin-fil-arzi faka-annamaa
qatalan-naasa jamii-aa.
Unjust murder is such a heinous crime that Allah ordained for
the Children of Israel that if anyone slew a person, unless it be
as a punishment for murder or for spreading disorder in the land,
it would be as if he slew the whole mankind. On the other hand if
anyone saved a life it would be as if he saved the life of the
whole mankind. (5/32)
Blood Price
It is possible that despite all these prohibitions one might
accidentally kill a person. To meet such a situation the Quran
lays down a life saving and just principle called Qisas,
punishment proportionate to the crime. Murder can be with
or without intent. In the case of the former the punishment is
death (and not compensation money) or depending upon the nature of
the crime a punishment less severe than the maximum penalty
(4/93). In other words the punishment should be commensurate with
the crime (42/40, 17/33). If the heirs of the victim voluntarily
or out of goodwill wish to forego the money or a part thereof they
have the right to do so (17/33). In such a situation it is
necessary that the culprit carry out the terms of the agreement
faithfully and with good grace. If he violates the agreement he
should be punished severely.
Robbery and Loot
For loot, robbery, plunders, destruction and other related
crimes the Quran has laid down specific punishments for the
offender whether he be a Muslim or a non-Muslim.
Islam and Sword
The ignorant and biased world has leveled one major charge
against Islam that it owes its spread to the sword because people
were forcibly converted to it. This charge clearly proves that
when a person is blinded by the rage to take revenge and the
passion to oppose he ignores even those facts that cannot be
concealed by any veil of the world. He ignores those explicit
teachings that are unfolding without commentary or exposition
before every visionary. The Quran is not an ambiguous book that
only a few select can understand it. It is not a book of hidden
knowledge. It is not to be kept concealed from others. It is not
in any dead language that one cannot understand. It is in plain
and simple Arabic and is available with every bookseller. It has
been translated into almost every language of the world. If you
want to know the teachings of Islam just buy a copy of the Quran
and read it. But only a person in search of reality and desirous
of the truth would make such an effort and not he whose motive is
to defame Islam with malicious propaganda. He will divert the
attention of the people from the Quran (the basis of Islam) and
entangle them in concocted history and misleading Traditions so as
to make them as he himself is. According to the Quran Eiman
(conviction based upon reason and knowledge) is related to the
heart of a man. If heart and intellect does not accept a thing
then it cannot be called Eiman. As such Eiman and
compulsion are contrary to each other. The Quran clearly states
that if Allah had willed He could have forced all men to move in a
single direction like all other things of this universe. But this
was not in the Divine Plan. Man's right to free choice was not to
be curbed.
Wa law shaaa-allaahu laja-alakum
Umma-tanwa-Waahidatanw-wa laakilli-yab-
luwa-kum fii maaa aataa-kum fasta-biqul-
khay-raat. Illal-laahi marji-ukum-bimaa
kuntum fiihi takh-talifuun.
If Allah had willed He could have made you one community (i. e.
He could have forced you all to move in one direction). But (you
see He has not done so because) He may try you by (right to free
choice) which He has given to you. So vie one with another in good
works. After all you will all return towards Him and then He will
inform you of that wherein you differ and what they really were.
(5/48)
At another place the Quran is more specific;
Wa law shaaa-a Rabbuka la-aamans
man-fil-arzi- kulluhum jamii-aa!
Afa-anta tukri-hunnaasa hattaa yakuunuu Muminiin!
If human beings had not been endowed with freedom of choice all
those who dwell on earth would have been made to believe. But this
was not Allah's way. His law is that man should be given an
opportunity to exercise his right to free choice. Would you then,
O Messenger! Compel them to believe in Islam. (Keep in mind that
no one can have Eiman except through the way prescribed by
Allah, namely, through use of reason and reflection. The truth
remains obscure to those who do not follow reason. (10/99)
Similarly in Surah Al-Anaam is said:
Wa law shaaa-allaahu maaa ashrakuu:
wa maa jaalnaaka alayhim hafiizaa
wa maaa anta alayhim-bi-wakiil.
If Allah had willed all men would have followed a single path
and none would have added anything in the Divine laws on his own.
(But you are seeing that he has endowed men with the right to free
choice. Now you can only show them the right path, you cannot
force them to your path). This is why We have not appointed you a
guardian over them or responsible for their conduct. (6/108)
Men's Right to Free Choice
The Quran says that Allah has explicitly revealed the truth.
Now after this it is left on man to either accept it or reject it.
Wa quill-Haqqu mir-Rabbikum faman-
shaaa-a fal-yuminwwa man-shaaa-a fal-yak-ful.
Say: (It is) the truth from your Sustainer. Then whosoever
will, let him accept, and whosoever will, let him reject. (18/29)
Those who will accept this truth their Self will complete the
evolutionary phases of life and thereby enable them to reach their
destination. And those who will reject this truth they will be
deprived of this felicity.
Qad jaaa-akum basaaa-iru mir-Rabbikum
faman ab-sara fail-nafsih wa man amiya
fa-alayhaa wa maaa ana alaykum-bihafiiz.
Wa kazaalika nusarriful-aayaati wali-yaquuluu
daasta wa linu-bayyi-nahuu li-qaw-miny-ya-lamuun.
Allah has revealed the truth clearly. Whoever reflects on it,
will do so to his advantage. On the other hand, those who choose
to remain blind to it will do so to their own disadvantage.
Remember the Messenger is not your keeper to force you to reflect.
We have made the truth so clear in diverse ways that those who
reflect on it, exclaim: "You have (O Messenger) indeed separated
the grain from the chaff". In this way We have made it manifest to
a people who are disposed to understand. (6/105-106)
This fact is more eloquently depicted at another place;
Qul yaaa-ayyu-hannaasu qud jaaa-akumul-
Haqqu mir-Rabbi-kum! Famanihtadaa
fa-innamaa yahtadii li-nafsih wa man-zalla
fa-inna-maa ya-zillu alay-haa wa
maaa ana alay-kum-bi-wakiil
Say: "O mankind! The truth from your Sustainer has certainly
come to you. One who comes to be guided by it will be guided to
one's own advantage. But one who chooses to go astray will only
harm oneself. I am in no way responsible to protect you from the
consequences of your wrong doings (because I cannot force you to
the right path)." (10/108)
Allah has lighted this world with His revelation and given man
the faculty of intellect to ponder over it. Now it is for man to
accept the right path or if he wants to meet his doom he can
choose the wrong path.
Innaa haday-naahus-sabiila immaa
shaakiranw-wa immaa kafuuraa.
Lo! We have shown him the way of the truth and it is for him to
accept it or reject it. (76/3)
The Quran contains permanent values as revealed by Allah.
Anyone can seek guidance from it. Faman-shaaa-a zakarah: So
whosoever will may heed. (74/55)
The Quran cautions those who invite people to the path of
Allah. It says that they should preach this message with reason,
logic, wisdom and exhortation.
Ud-u ilaa Sabiili Rabbika bil-hikmati
wal-maw-izatil-hasanati wa jaadilhum
billatii hiya ahsan: Inna Rabbaka
Huwa A-lamu biman-zalla an-Sabiilihii
wa Huwa-a-lamu bil-Muhtadiin.
O Messenger! Do not entangle yourself with them. You continue
your program of inviting people to the way of Allah with wisdom
and kindly exhortation and discuss matters with them in the best
possible manner. Allah knows best who is following the right path
and who has gone astray. (16/125)
Those responsible of extending invitation to the way of Allah
should appeal to the intellect, prudence, insight and discernment
of the people only then they will be able to influence them by the
principles of Islam.
Qul haa-zihii sabii-lii ad-uuu
ilallaah- alaa Basii-ratin ana wa
manittaba-maaa ana minal-mush-rikiin!
(O Messenger tell them), "My way and that of my followers is
very clear and straight. My call is based on firm conviction and
reason. My followers also follow this (style of inviting to the
way of Allah with reason and subtle preaching). Allah is much
above our setting up peers to Him." (12/108)
Compulsion and Duress is Despotism
The Quran with particular details of the nations gone by tell
us that wayward and despotic rulers abrogated men's right to
freedom of expression and owing to their dominating power forced
their religion on others. In context of Hazrat Shuaib and his
people it says:
Qaalal-Mala-Ul-laziinas-tak-baruu
min-qawmi-hii lanukh-rijannaka
yaa-Shu-aybu walla-ziina aamanuuma-aka
min-qar-yatinaaa awlata-uudunna fii
millatinaa. Qaala awa law kunna kaari-hiin?
The leaders of the arrogant party among his people (who were
intoxicated with power and wealth) said, "O Shuaib, we will
certainly derive you and your followers out of our city or you
will have to accept our religion." He replied, "Are you going to
force your religion on us even though we abhor it.)" (7/88)
And at a number of places it is mentioned in the Quran that
when the court priests of Pharaoh saw the truth and declared their
conviction in the Sustainer of Hazrat Musa, the arrogant Pharaoh
shouted:
Qaala aamantum lahuu qabla an aazana
lakum? Innahuu la-kabiiru-kumullazii
allamakumus-sihr! Fala-uqattianna
aydiyakum wa arjulakum-min
khilaafinwwala-usallibannakum fii
juzuu-innakhl: wa lata-lamunna
ayyunaaa ashaddu azaabanw-wa abqaa!
(Pharaoh) said: "You believe (in Musa) without my permission?
Surely he is your chief. He has imparted to you spurious
knowledge. Be sure now I will cut off your hands and your feet
alternately, and I shall crucify you on the trunks of palm trees,
and you shall know for certain which of us has sterner and more
lasting punishment." (20/71)
To Accept by Force is not Acceptance
The Messengers came to eradicate this tyranny, despotism,
domination and injustice. As such the object of Islam is to wipe
of despotism and compulsion so as to create an atmosphere in which
man has the right to freedom of expression and right to free
choice. Now consider a supposition: a man is steadfast in
conviction but he is compelled to violate the Divine laws, should
he be considered a transgressor? In the light of the Quranic
teachings the answer to this question is in the negative.
Acceptance of a thing under duress does not amount to believing in
that thing (16/106). So acceptance of Kufr (ideas opposed
to the Quran) under compulsion does not make you a Kafir,
who rejects the teachings of Islam. Similarly acceptance of Islam
under coercion would not make you a Muslim. In this context the
Quran is very cautious. Some Bedouins were impressed by power and
majesty of the Muslims. They accepted Islam. The Quran said to
them, "Do not call yourself Muslims. You have only submitted to
the political system of Islam. Eiman (believing in the
Divine Guidance with reason and knowledge) has not entered your
hearts." (49/12). Therefore to be a Muslim Eiman should be
in the depths of your heart. This means that there should be no
contradiction in your conviction, your utterance and your actions.
They should all be in accordance with the Divine Guidance as
enshrined in the Quran. Now can you make one person develop this
type of Eiman by force? No.
Apostasy
For a moment let us leave aside non-Muslims. Supposing a Muslim
develops doubts about the truth of Islam. Will he remain a Muslim?
The answer is again in the negative. The reason is obvious: a man
is free to enter the fold of Islam and he is at liberty to leave
it. Therefore the Quran does not prescribe any punishment for
apostasy. You cannot terrify a person by threatening him that he
would be punished for not remain a Muslim. The very idea is
meaningless. By developing a sense of fear you cannot make a
person Muslim neither you can force him to remain a Muslim.
There is no compulsion in Islam
Now let us come to the verse that is final word in this
context. This verse in itself is evidence enough to remove all
kinds of doubts in this context. The Quran says:
Laaa ikraaha fid-Diin. Qatta-bayyanar-
Rushu minal-Gayy. Famany-yakfur bit-
Taaguuti wa fa-mim-billaahi faqadis-
tamsaka bil-urwatil-wusqaa lan-fisaa-ma
lahaa. Wallaahu Samii-unAliim.
If Allah, the possessor of such might, had desired then His
order could have been established in the human sphere as it is in
the natural sphere, but He did not wish to exercise compulsion.
There is no compulsion in Islam. Through His revelation Allah has
made the right and the wrong path clear and left men free to
choose either path (18/29, 90/10, 76/3). Whoever turns away from
the wrong path of oppressive forces and comes to the right one has
grasped the trustworthiest handhold, which will never break. Allah
is all Knowing and all Hearing. (2/256)
There is nothing more to say in this context because
Qatta-bayyanar-Rushdu minal-Gayy, the right direction has been
made distinct from the wrong one. (2/256)
Why this War?
There is no compulsion in Islam. Agreed. Islam is an ideology
of peace and guarantees security. Agreed. Islam is for
reconciliation and peace. Agreed. But the million-dollar question
is: why the pages of the Quran, books of history and biographies
of the last Messenger are filled with episodes of war? In fact
biographies of the last Messenger penned by the earlier writers
talk more about wars than the life, times and character of the son
of Abdullah.
The question of war and other related doubts have arisen
because Islam has been bracketed with religion. Islam is not a
religion. In fact it is a challenge to religion because it is
Diin. There is a subtle difference between religion and
Diin. If one ignores this difference then all sorts of doubts
and confusions crop up.
Religion and Diin
Religion involves a private and personal relationship between
man and God. This relationship does not concerns man's worldly
life. For his worldly life he requires another system called State
or Government. In religion God is just an object of worship. Man
is the worshiper and God is the worshiped. But Islam is not
religion. It is Diin. The word mazhab (religion) is
not even mentioned in the Quran.
Diin is the system of life. It encompasses each and every
aspect of human life. Ponder on the varying aspects of human life
and you will realize that the word (Diin) used by the Quran
in this context is both eloquent and comprehensive.
- In comparison to all other creations man is born without
the means to defend himself. In order to protect and defend
himself he is dependent on collective life or society. As such
man is defined as a social animal.
- The society is again dependent on rules, regulation and
laws because when a man leads a social life the effect of his
thoughts and actions are not confined to him only. Others will
also be affected. Therefore, it is not possible for a human
society to survive without rules and laws.
- The system under which this society survives is called
State in modern terminology. This system is called 'State of
System'. It has one central authority that maintains the
social norms and rest of the members of this State remain
obedient and subordinate to that authority.
- The members of the State adopt this life of obedience and
subservience because it is beneficial for them. As such a
social system will have following organs:
a. Central authority
b. Obedience and subservience of the members
c. A constitution that is to be followed
d. Effects of this on life
State of System
The Quran introduces this state of system with a comprehensive
term of Diin. Ever since man attained consciousness and
started living in a society he has developed and adopted varying
methods of establishing a State. During the ancient period man
lead a nomadic life and was governed by one person from his own
tribe. Times changed. Man graduated to dictatorship, to
nationalism, to fascism, to communism, to democracy, and so on.
Though these are all different types of States but they differ
only in form and not in character. The underlying spirit governing
these types of States in all ages has always been the same. These
States were formed on the basis of race and language, color and
nation, and on the belief that some people have the right to draft
laws for rest of the people. But the Quran declared that these
types of States and the basis of forming them are all fabricated
by men and therefore in the wrong. Unity of ideology should be the
basis for establishing a State. If a group of people believes in
one particular ideology of life then they are members of one
community and citizens of one State. And the conviction of such a
State is that no man has the right to draft laws for men. Only
Allah has the right to give immutable laws. As such in this system
only Allah is the Central Authority and sovereignty lies only with
Him. Since natural outcome of belief in Oneness of the Creator is
unity amongst the created, therefore the foundation of this system
is based on justice.
The Meaning of Justice
Justice under man-made laws means decision in accordance with
the law in force or usage. For instance, there was a time in
history when drinking of wine was prohibited in America. Anyone
found violating this law was punished and this was considered
just. Now this law has been repealed. The user of wine cannot be
questioned. He cannot be punished. Today this is justice. So
man-made laws change with time and space. They are relative and
not absolute. As such it is possible that a decision that is being
considered to be just may not be just at all. At the most you can
say that the decision is in accordance with the laws in usage.
The laws of Allah, as stated earlier, are immutable and based
on absolute truth. So the decisions taken in their light would be
based on absolute justice. In this system justice would mean that
every person would be provided with equal means and opportunities
so as to develop his latent faculties. And in this way he will
achieve that status in the society, which he deserves in
accordance with his developed faculties. Therefore the salient
features of the Diin that has been introduced by the Quran
to the world are:
- In this State central authority and sovereignty lies only
with Allah.
- All members of this community are equally obedient and
subservient to the laws of Allah.
- The fundamental laws and principles of this State are
enshrined and protected in the Quran.
- The practical outcome of this system is justice and every
member of the State is responsible for establishing it. If he
fails to perform his duty he will be held accountable in the
Court of Allah.
This then is Ad-Diin. It is also called Islam. Every
Messenger, from the first to the last, propagated this Diin.
Messengers came to establish this Diin. But after them
their followers changed it to religion. For instance, during the
period of Hazrat Isa (Jesus Christ) the Jews had totally abandoned
the concept of Diin. It was for this reason the Jews
opposed Hazrat Isa. Hazrat Isa wanted that the Jews should revolt
against the despotic rule of the Romans. But in this call the Jews
saw an end to their religious hegemony. So they started opposing
the son of Mary.
The last Messenger, Muhammad, also came to establish this
Diin. The Jews and the Christians had disfigured the real face
of Diin to such an extent that when the last Messenger came
the Bible had already been filled with wrong teachings like –
'render therefore to Caesar the things that are Caesar's, and to
the Church the thing that are Church's.'(Luke 21/25). In other
words Diin was separated from the affairs of the world.
Oneness gave way to duality. This happened because Diin was
replaced by religion. Religion for them was monasticism and
governance the right of Caesar. The Quran came to eradicate all
these contradictions. As such it declared, "The monasticism which
they invented for themselves was not prescribed by Allah for
them." (57/27) Allah sent only Diin through His Messengers.
This Diin is called.
Innad-Diina indallaahil-Islaam.
Wa makhtalafal-iaziina uutul-Kitaaba
illaa mim-ba-di maa jaaa-ahumul-
ilmubagyam-baynahum.Wa many-yakfur
bi-Aayaatillaahi fa-innallaaha Sarii-ul-hisaab.
The only Diin prescribed by Allah for all humanity is
Islam. This was given also to the earlier Messengers but their
followers created differences through mutual jealously. Allah's
law of Requital is that whoever rejects the Divine guidance Allah
is Swift in calling him to account. (3/19)
The Practical shape
The basic beauty and fundamental distinction of this Diin
is that in it is that one has to obey the laws of Allah and only
Allah.
Wattabi maa yuu-haaa ilay-ka was-bir
hattaa yahkumal-laahu wa Huwa
Khay-rul-haa-kimin.
(O Messenger) follow that what is revealed to you and wait
steadfastly till Allah settles the issue between you and your
opponents. He is the best of all the judges. (10/109)
The Meaning of Ibadat
This obedience and subservience is termed ibadat in the
Quran. Ibadat means slavery and subservience. As such the
relationship of man and Allah is of Master and slave and not that
of worshiper and the worshiped. Recall the sermon of Hazrat Yusuf
that provided him comfort in the dark cells of the jail and you
will come to know that authority and the right to rule rests only
with Allah (inil-Hukmu illaa lillaah, 12/40) therefore obey
and be slave of Allah only (amara allaa ta-buduuu illaaa
iy-yaah, 12/40). Add these two pieces and the meaning of
ibadat will become clear to you.
Qul innamaaa ana basharum-mislukum
yuuhaaa ilayya annamaaa llaahukum
llaahunw-Waahid:faman kaana yarjuu
Liqaaa-a Rabbihii falya-mal amalan
saalihanwwa laa yushrik bi-ibaadati
Rabbihiii ahadaa.
(O Messenger) say to them: " I am a human being like you with
the only difference that it has been revealed to me that the
entire authority rests with Allah- the One, let him who believes
in His law of Requital do that which is right, and not to obey
anyone other than Allah- and thus associate any authority with
Him." (18/110)
And in the same chapter a little earlier is stated:
Wa laa yushriku fii Hukmihiii ahadaa.
He makes none to share in his government. (18/26)
If you read these two verses together the meaning of ibadat
would become self- evident. As such according to the Quran the
meaning of ibadat is not worship but to become obedient and
subservient to Allah. So when a slave of Allah says before Him
with humility that (iyya-ka nabuuduu) he accepts being the
obedient slave of Allah and in this way he is in fact sounding the
bugle of revolution. Keep this meaning of ibadat in mind
and once again ponder over the verses quoted above in context of
Diin and you will realize that very quickly the correct
exposition of these terms come before you.
Religion and Politics
Man-made laws divide human life into two sections that of
religion and politics. Accordingly God becomes an object of
worship and in worldly affairs laws of the land are to be
followed. At the time of the advent of the last Messenger this
division was at its peak and consequently there was chaos and
disorder in the entire world. Indeed the last Messenger came to
eradicate this division. Dr. Muhammad Iqbal says:
Kalisa ki bunyad rahbaniyat per thi
Samati kahan is faqiri mein meri
Khasoomat thi sultani wa rahabi mein
Ke who sar bulandi hai ye sar ba-zari
Siyasat ne mazhab se peecha chooraya
Hawas ki amiri, hawas ki waziri
Dui mulk-o-dii'n ke liye namuradi
Dui chashme tehzeeb bi nabasiri
Ye aijaz hai eik sehra nashin ka
Bashiri hai aiinadare naziri
Isi mein hifazat hai insaniyat ki
Ke hon eik Junnaidi wa Ardshairi
Foundation of the Church upon monasticism was laid,
How could kingship in mendicancy be contained?
Royalty and monk-hood between them contended,
It is exaltation, the other debasement;
Politics freed itself from faith,
Nothing did holiness of the old man of the Church avail;
When separation took place between wealth and religion,
All that was left was over-lordship of desire,
Duality is the misfortune of State and Religion,
Duality is the benightedness of civilization's eye,
It is the miracle of a desert-dweller,
Bearing of good tidings is synonymous with warning;
Safety of mankind in it lies,
That Sufi and King become one.1
This was the thought that the last Messenger propagated before
people who had broken their covenant with Allah that subservience
is only for Allah. These people were spreading chaos and disorder
in the earth because they had violated the laws of Allah by
separating politics from religion.
Allaziina yanqu-zuuna Ah-dallaahi mim-ba-
di mii-saaqihii wa yaqta-uuna maaa amar
allaahu bihiii any-yuu-sala wa yufsiduuna
fil-arz ulaaa-ika humul-khaa-siruun.
(Who are Fasiqin? They are people) who breaks their
covenant with Allah and who sunder what Allah has ordered to be
joined. They, thus, create disorder and mischief in earth (with
their misdeeds). (But little do they realize that by doing so)
they cause loss (only) to themselves. (2/27)
Power and Authority
No system of State can be established without power. Law
becomes law only when there is an authority to implement it. The
Quran in the following inspiring words narrates this fact:
Laqad arsalnaa rusulanaa bil-Bayyinaati
wa anzalnaa ma-ahumul-Kitaaba wal-
Miizaana liyaquuman-naasu bilqist wa
anzalnal-HADIIDA fiihi ba –sun-
shadiidunw-wa manaafi-u linnaasi wa
liya-lamallaahu many-yansuruhuu wa
rusulahuu bil-Gayb innallaaha
Qawiyyun Aziiz.
(O people) this is a fact that We had sent aforetime Our
Messengers with unambiguous proofs and sent with them the Book (of
law) and balance (of right and wrong), that men may strive to
establish justice. And We sent down (the sword of) iron in which
is great might, as well as many benefits for mankind, that Allah
may test who it is that will help (in establishing the Diin
of) the Unseen and His Messengers: for Allah is full of strength
and exalted in might. (57/25)
The system of the State is established by the Book (law) and
iron (power). Law without the power to implement is nothing but a
code of ethics.2 The religious leaders often preach
this in their sermons. People enjoy these sermons. They think that
God will bless them because their religious leaders have given
them good counsel. By believing so they only deceive themselves.
And on the other hand when power is devoid of law then there is
anarchy and despotism in the land.
Ahle haq ra zindigi az quwwatast
Quwwate har millat az jamiyatast
Rai bequwwat huma makr-o-fasoon
Quwwate berai jahal ast-o-junoon
Owing to power people of Faith live
Power of every Faith is in unity
Wisdom without power is vile and sorcery
Power without wisdom is madness and frenzy
In religion (i.e. law without power) the basis of right and
wrong is settled through debates and arguments. And every person
tries to prove through logic and philosophy that his religion is
the best and the true one. The Quran gives permanent values and
says that to implement them power and authority are indispensable.
Government
This power to implement these values is known as Istakhlaf
(government). The Diin is established through Istakhlaf.
Wa-adallaa-hullaziina aamanuu minkum
wa amilus-saalihaati layastakh-lifannahum
fil-arzi kamastakh-lafallaziina min qablihim
wa la-yumakkinanna lahum diina-humullazir-
tazaa lahum wa layubaddi-lannahum mim-ba-di
khawfihim amnaa ya –bu-duunanii laa
yushrikuuna biishay-aa. Wa man kafara ba-da
zaalika fa-ulaaa-ika humul-faasiquun.
Allah has promised such of you as believe (in His revelation
with reason and knowledge) and do good works (in order to accept
the responsibility of governance) that He will surely make them to
succeed (the present rulers) in the earth even as He caused those
who were before them to succeed (others); and that He will surely
establish in authority and power their Diin which He has
approved for them, and that He will change (their state), after
the fear in which they (lived), to one of security and peace: so
that they remain obedient and subservient only to Him. Those who
reject (the Divine laws) henceforth, they are the miscreants (who
spread rebellion and disorder in earth). (24/55)
See what is the result of establishing this Diin? Man
does not associate anyone in the Authority of Allah and remains
obedient and subservient (ibadat) only to Him. In this way
the laws enshrined in the Quran would be implemented. And the
power thus achieved would be accountable to the laws of Allah.
Quran and sword (wisdom and power) are inseparable. In other words
to make the teachings of the Quran practically applicable you need
power and power should be guided in the light of the teachings of
the Quran.
Ein do quwwat hafiz-e-yek digarand
Kainat-e-zindagi ra mahwarand
Both these powers protect each other
And they are axis of creative life.
About this power the Quran says:
Wa a-idduu lahum-mastata-tum-min-
quwwatinw-wa mir-ribaatil-khayli
turhi-buuna bihii aduw-wal-laahi
wa aduwwa-kum.
O Muslim, keep ready what force you
can muster to meet your enemy together with strong cavalry with
which you can strike terror in the hearts of those who are enemy
to Allah and to you; and those beside them whom you do not know
but whom Allah knows. (8/60)
This, however, does not mean that the Diin given by
Allah and enshrined in the Quran would be established by the power
of the sword. People would not be forced to become Muslims. We
have already stated in detail that forcing a person to become or
remain Muslim is against the basic fundamentals of the Quran. Now
the question arises: for what this power will be used? For the
answer see the next chapter. |