In India, extremist Hindu organizations, particularly the Vishwa Hindu Parishad, have launched a Shuddhikaran (purification) movement. This means to purify the converts to Islam and Christianity by verses from the Vedas and water of Ganges and in this way admit them back to the Hindu fold. Their propaganda literature contains two major points.

"Jihad, fighting with infidels, is central to Islam. As such it is a religion of the sword, was propagated by the sword and upheld by the sword." This, in my opinion, is just a canard. For centuries members of almost all Hindu castes have been living in my village. They lived as our neighbors when Rajputs ruled over Delhi. They were our neighbors when the Mughals were the masters of India. They were again our neighbors when people bowed to the Union Jack. They are still our neighbors when we have the freedom to choose our own rulers. During all these phases of history our neighbors have remained Hindus. They are still Hindus. The question is: were my neighbors so brave that they did not bow before the sword of Islam? Were my ancestors so weak that the 'invaders' overwhelmed them? Were the conquerors of India selective in using force so as to win converts to the fold of Islam? The answer to these and other related question is pure and simple No. Had force been used the followers of Islam in India would not have been in the minority after nearly nine hundred years of Muslim rule. The fact is that there is no compulsion in Islam.¹ My neighbors have remained Hindus out of their own free will. My ancestors exercised their right to free choice. Had this not been true I would have returned to idol worship when there is no sword of a 'holy warrior' at my throat and the Constitution of India guarantees me freedom of religion as a fundamental right.

The Hindu extremists charge that petro-dollars and Christian-pounds play a significant role in conversion of Hindus to Islam and Christianity. This is again an unfounded rumor. If money had been used the tribes of Chattisgarh who converted to Christianity would not have been in deplorable economic condition. Similarly the Dalits (oppressed lower castes of Hinduism who are not considered equal to upper caste Hindus) of Meenakshipuram who embraced Islam would not have been struggling to make the two ends meet. Besides, by becoming Muslims they had to forfeit their right to reservation. By reservation is meant special preference given by law to the Scheduled Castes, the Scheduled Tribes and Other Backward Classes in fields of education, employment in government sector and other welfare schemes of the Government so as to uplift their economic condition. In context of India reservation is a very big advantage and it is difficult to forfeit it. Despite this Dalits throughout India have been entering into the fold of Islam because it teaches equality and by this they are able to improve their social status.

In my case the concept of 'improving social status by conversion' also does not apply. I do not belong to a lower caste. I am Tyagi Brahmin. The Brahmins lived, and quite a substantial number of them still do live, on alms. My ancestors denounced the idea of living on alms and were therefore called Tyagi, one who sacrifices. They became agriculturists and thus were elevated to the best gotra (sect) amongst the Brahmins, the upper most caste of the Hindus.

If not by sword, if not by petro-dollars and if not by desire to enhance social status, then why did my ancestors become Muslims? My apologetic Muslim friends tell me that the Sufis spread Islam in India. Some people might have been influenced by the Sufi way of life. This much I am ready to accept. But I abhor the very idea that the Sufis molded Hindus into Muslims. Firstly, Sufism is not Islam. It is just another name for Hindu mysticism.² So for the Hindus of India there was no point in exchanging their Sanskrit terminology with Persian terminology of the Sufis. Secondly, close observation of the Sufi shrines located in India will guide you to the fact that there is hardly any Muslim population in their vicinity. For instance take Meerut, Muzaffarnagar, Bulandshahr and Baghpat, all Muslim dominated cities and no prominent Sufis are buried in them. And lastly, Sufis are still present in India but one does not hear about their exploits in the field of religious conversion.

So again we are at square one. Why did my ancestors become Muslims? This question has troubled me a lot. At the moment it is taxing your patience. After much research and inquiry I got an answer. If my great grandfather had been alive, I presume, he would have said: "On the banks of Ganges, every year, a big assembly for prayers and sacrifices was organized. Seventeen of us would sit down and chanted mantras with great devotion from the twentieth chapter of the Atharva Veda. Kuntap Sukt is included in this chapter. Kuntap has two meanings. One is 'putting an end to misery and troubles' and the other is 'hidden glands in the abdomen'. This Sukt also talks about Narashans, the last Rishi (religious messenger). This means that we were praying for the arrival of the hidden Narashans so that with his message he might put an end to the misery and troubles of mankind. Who this Narashans would be? The Vedas have not given the exact name. But they supply enough material to identify him. For instance the one to fourteen mantras in the 127^th Sukt of the twentieth chapter of the Atharva Veda says that Narashans would be born in a desert area. He will use camel as a vehicle for moving about in the land. He will have twelve wives. He will be bestowed with hundred gold coins (the early companions of the last Messenger, who bore every kind of persecution but remained steadfast and thus became pure and precious as gold), ten chaplets (ten best companions of the last Messenger), three hundred good steeds (companions who fought at the battle of Badr) and ten thousand cows (ten thousand companions when Mecca was conquered without a fight). In the Rig Veda (5/5/2) Narashans is also called Kavi. In Sanskrit the letter 'Ka' stands for God. Therefore, according to the Vedas a person who understands God and His attributes is called Kavi. In the Rig Veda (2/3/2) Narashans is also called Savrchi and Partidhamani. This means a person with a glowing face and who impresses each and every one with his presence. He will propagate the message of God and his importance would be felt in every house. In the same Veda at another place (1/106/4) it is said that Narashans would ordain good and forbid evil (amr bil maroof wa nahi anil munkar).³ Now these qualities are found only in one man of the world and he is Muhammad, the only man of the world to call himself the last Messenger of Allah. Muhammad means 'one who has been praised' and the meaning of Narashans is no different. Though not in the Vedas but in other Hindu Scriptures the name of Muhammad is clearly mentioned.⁴ Now the Vedas unambiguously give orders to believe in Narashans. Believing in him means believing in Islam."

At this juncture one might ask as to what is Islam? Islam is peace. "Peace is the nature, the meaning, the emblem and the objective of Islam."⁵ By peace Islam means peace with oneself. Peace with your fellow beings. Peace with this universe.⁶ Peace produces an atmosphere conducive for a man to develop his Self. Peace instills in man a feeling to help another man in a manner that he can overcome his deficiencies. Peace abolishes the lordship of man over man and makes him subservient to the laws of Allah. So this peace needs to be established. But how? Obviously by Jihad.

Jihad signifies striving, struggling or exerting oneself. Striving for developing the Self. Striving for developing the collective Ego. Striving for propagating the Truth as enshrined in the Quran. Striving for protecting the State formed as a result of the developed collective Ego. Striving for defending the weak and the have-nots. Thus from birth to death the life of a Muslim is Jihad and he must carry it under all circumstances.

From this we can infer three major dimensions of Jihad. One, the Self of an individual needs to be developed. Two, collective Ego needs to be developed so as to establish a State. And third, the State needs to be protected both internally and externally. For the first two dimensions force or power is not required because a man is free to accept or reject the message of Islam. No one can be forced to accept the Divine message. As was said earlier there is no compulsion in Islam. But for the third dimension power is essentially required because without it neither internal harmony can be maintained or aggression from external sources repelled. The use of power should be strictly in accordance with the Divine laws as enshrined in the Quran and for the Divine Order only. Any personal agenda should not be the objective. This using of power judiciously under the guidance of the laws of Allah is called Qital. It is to be remembered that every Qital is Jihad but every Jihad is not Qital. A person who overlooks this difference, ignorantly or deliberately, grossly misinterprets the concept of Jihad.

There is only one way by which an individual can develop his Self. By knowing the relationship between Allah and man. Allah is the Creator and man is the created. As such only the Creator knows about the path that is beneficial for man. That path has been shown by Allah to man through His Wahy, revelation or Divine Guidance.

It is only through Divine Guidance that things develop and finally attain the form of which they are capable. The Quran says: "Allah has created (khalq), and further, given order and proportion (taswiya); Allah has measured (taqdir), and granted guidance (huda).⁷ Thus a natural thing created with certain potentialities and, guided by Allah, passes from stage to stage until it has reached full development. Divine Guidance is at work everywhere in the universe.

Guidance from Allah is of two types. One is the direct guidance that He has given to insects, animals, plants, etc. They live their lives according to already settled principles.

And the other type is that which has been given to man. This has not been given to him directly otherwise that would have curbed his right to free choice. So the method adopted by Allah was that a person was chosen from among men. Such a chosen person was taught, guided and protected by Allah Himself right from his birth. And when he came of age he was given the Divine knowledge, called Wahy, and he was hailed as a Messenger. The duty of a Messenger was to give the knowledge that he received from Allah to his fellow beings. It is to be noted that the Wahy does not include the thoughts, feelings, ideology, desire, efforts, etc. of a Messenger who receives it. It is just revelation from the Divine and nothing else. Further, with the finality of Messenger hood the door of seeking knowledge from God has also closed down.

The Messengers helped forward the progress of moral and intellectual development. For this reason, Messenger after Messenger came to mankind in quick succession. Every nation had its own Messenger who, relying not on force and compulsion but on persuasion, summoned his people to the path of righteousness. There are no people for whom a Messenger was not sent by Allah. There have been many Messengers, but substantially the same revelation was vouchsafed to them. However, there came a time when the mind of man reached maturity and his intellectual powers were ready to tackle the problems of life. Messenger-hood aimed at this result and when it was accomplished there was no reason for the continuance of this institution. The glorious line of Messengers came to its natural end with Hazrat Muhammad, bearer of the last revelation. Now modern man with his mature mind does not need a personal guide; he needs general guidance in the form of ideas and principles that are valid for all time. These ideas and principle have been preserved for all time in the Quran, which enshrines the final revelation. Besides, the purpose of the Quran is to emphasize the essential unity of the Divine revelation that was vouchsafed to different men in different ages and countries. It is for this reason that the Quran forbids Muslims to make invidious distinctions between the Messengers.⁸

The revelation from Allah tells man as to how to develop his Self. This also gives him the laws. These laws have to be followed so as to develop the Self. It should also be noted that man could know Allah by His attributes. Allah Himself through His Messengers has revealed these attributes, and they are now described in their final shape in the Quran. The Quran says that every man is born with 'Self'. The Self in its undeveloped form contains such attributes of Allah, which are realizable possibilities within human limitations. Such attributes though potent are dormant in an underdeveloped Self. So through Jihad actualization or manifestation of the potentials is the objective to be fulfilled by man. When all the attributes are actualized in man (of course within human limits) then man will reach nearer to Allah. He who comes nearest to God possesses the most complete Self. He is not absorbed into God but rather absorbs the attributes of God into himself. He himself will not become God, as the Sufis would like us to believe. God is God and man is His creation. But with attributes of the Absolute, within human limits, man can share in His activities. For instance, God the Best Creator blesses those who share His Creative activity.⁹ In Payam-e-Mashriq Iqbal says:

It is to be further noted that a man has to develop his Self in a society. The Quran does not approve of developing the Self in isolation or in a monastery of a Sufi. According to Iqbal, "It is the active and living membership of vital community that confers on him (man or individual) a sense of power and makes him conscious of great collective purposes which deepen and widen the scope for the growth of his individual Self."¹⁰

And in Bang-e-Dara Iqbal says:

"It is a psychological truth," says Iqbal, "That association multiplies the normal man's power of perception, deepens his emotion, and dynamises his will to a degree unknown to him in the privacy of his individuality."¹¹ In Ramuz-e-Bekhudi he further elucidates:

Owing to the constraints of space it is not possible to list all the factors required to develop the Self. Suffice is to say that the Quran does not confine itself only to the development of the Self of an individual. It asserts that the social or collective Self must also be developed in the same way as the individual Self is developed by Jihad, striving and struggling. But the conditions necessary for the establishment of an ideal society needs to be pointed out:

1. Allah is accepted as the Central and Sovereign Authority.
2. All members are equal in obedience and subservience to the laws of Allah.
3. The Quran is the code for its guidance.
4. It has a clear goal towards which the whole community strives.
5. Every member of the society is answerable to the Divine Order.
6. It gains supremacy over the forces of nature.
7. It provides justice and equity to all irrespective of caste, creed, religion, race or color.

Now once this sort of a society is formed it will automatically emerge as a State. And we all know that to maintain a State, power is required. The use of power under the Divine Guidance as enshrined in the Quran is also Jihad. During the running of a State a situations might arise when war becomes inevitable. So participating in a just war is also called Jihad. For this kind of Jihad the Quran has used a very specific word- Qital. But the Quran says that a State can wage war only for:

1. Protecting the oppressed. (22/60)
2. Establishing justice and equity. (57/25)
3. Self defense against external aggression. (2/190-194)
4. Maintaining internal peace. (5/33)
5. Protecting the honor of women (33/60-61)
6. Maintaining religious freedom and protecting religious shrines of every religion (22/39)
7. Ending the war. (47/4)

The Quran has also given the principles that are to be followed in case of war:

1. War should be as per the laws of Allah. (8/45-47)
2. Become not aggressor begin not the fight. (2/190-194)
3. It is a crime to create disorder and also to destroy crop. (2/205)
4. No war during prohibited months. (4/88-90)
5. Accept the proposal for peace with caution. (4/94)
6. If enemy offers genuine proposal to stop war then forgive his past misdeeds. (8/38-40)
7. If any member of the enemy asks for asylum or protection then provide him. (9/6)
8. Teach the enemy a lesson in proportion to his offence. (22/60)
9. Before going for a war make an offer of peace and treaty. (27/29)
10. No life should be taken unjustly. (4/92-93)
11. Just to kill for fun is a grave offence (2/85)
12. No friendship with aggressors. (60/8-9)
13. Enemy should also be dealt with justice. (5/8)
14. If enemy wants peace then you also desire for the same. (8/61)
15. Life of every person is precious therefore it can be taken only in accordance with the laws of Allah. (6/151)

This shows that the idea 'everything is fair in love and war' is alien to the teachings of Islam. For war in Islam is controlled by definite laws. They are not to be violated in any circumstances. Further war is only for the cause of Allah and not for conquest, expansionism, imperialism or the seizure of others' financial resources. And more importantly, as was said earlier, Jihad is for putting an end to war. Once war meets its doom there would be peace. And we know peace is Islam. So in this way peace is established by Jihad.

After this there is nothing more to add. But three points need to be clarified. One, it was said that every Messenger propagated the message of Islam including the concept of a just war. According to the Muslim belief Jesus was also the Messenger of Islam. But the Christian missionaries say that Jesus preached – 'love your enemies', 'resist not evil' and 'whosoever shall smite thee on thy right cheek, turn to him the other also'. (Matthew 5/38-41) This impractical teaching, we believe, is a later day addition to the Bible. For the New Testament still contains orders for the use of sword. "Then said he (Jesus) unto them, 'But now, he that hath no purse, let him take it, and likewise his bag; and he that hath no sword, let him sell his garment and buy one'." (Luke 22/35-36) A few verses later is said, "….. Lord behold, here are two swords." And he said unto them, "It is enough." (Luke 22/38) And the Quran says that previous Messengers also fought in Allah's way (3/145-147) because He gave His Messengers power with law so as to maintain justice and equity (57/25).

Two, the root cause of all evil and disorder in the land is lordship of man over man. The only way to eradicate this cause is to accept out of free will the Authority and Sovereignty of Allah over man. More so, because the earth and all things therein including man are sustained and created by Allah. All things belong to Him. Therefore, no one has the right to rule in Allah's earth or govern His subjects by any law except that of Allah Himself. For maintaining the rule of Allah the Muslims have entered into a contract with Allah. For the establishment of the Divine Order the Muslims would sacrifice their belongings and lives and in return Allah will provide them peace and security in this world and in the Hereafter. Therefore Jihad in any form should be for the cause of Allah and Allah alone. If there is any personal agenda involved or the laws of Allah are violated then it is not Jihad.

In context of the above a letter of the Second Caliph Umar Ibn Al-Khattab merits a special mention. In his letter to the Commander S'ad Ibn Waqqas he said: "Then after, I order you and all the troops that are along with you to be obedient to Allah in all circumstances as this (being obedient to Allah) is better than the weapons against the enemy and a strong stratagem (device) in the war. I order you and the soldiers who are with you to be more cautious and afraid of your own crimes and sins 9and not to commit them) than your enemy, as the crimes and sins of the soldiers are more dangerous to them than their enemy. The Muslims are victorious only because of the disobedience of their enemy to Allah, and had it not been so, we have no power over them, because neither our number is like their number, nor our weapons are like theirs. If we commit crimes and sins as they do, then they (our enemies) will have superiority over us in power and we will not gain victory over them. We do not overpower them by our strength. And you should also know that in this marching of yours (for Allah's cause) there are guards (natural forces) upon you from Allah (to watch you), and they know all what you do. So be shy from them and do not commit Allah's disobedience (crimes and sins) while you are going in Allah's cause and do not say: 'Our enemy is worse than us, so they will not overpower us.' Perhaps some people who are worse than the others may overpower the others as the Magians overpowered the Children of Israel when they (the latter) covered themselves with Allah's disobedience (crimes and sins). So they (Magians) entered the very inmost parts of their homes and it was a promise (completely) fulfilled. And ask Allah the assistance over your own selves, (to save you from crimes and sins) just as you ask Allah for the victory over your enemies. …… I ask Allah for that, both for you and for us."¹²

Are the Osamas of the world paying heed?

Be that as it may, this brings us to our final point. During recent times, owing to the foolishness of the armed bandits masquerading as 'soldiers of Islam' and the wrong interpretation of the concept of Jihad by the opponents and ignorant sympathizers of Islam, Jihad and terrorism have become synonym. We have already given the real purpose and meaning of Jihad. But terrorism is a difficult term to define. It is a relative term. For instance if you are a supporter of the Palestinian cause then the Zionist lobby is terrorism personified. But if you are 'Children of Israel' then the intifada of the Palestinians is an act of terror against the 'civilized world'. Similarly, in Kashmir armed youths can be categorized, according to your preference, terrorists or freedom fighters.

So, who is going to decide as to who is a terrorist and who is fighting for his rights? Certainly man-made laws are incapable of deciding what is wrong and what is right. For the simple reason that they change with time and space. For example during the reign of Krishna his cousin Draupdi had five husbands. That was legal and acceptable by the society at that time. Today it is both anti-social and illegal. Similarly, homosexual relationships are punishable crime in India but in the Netherlands they are not an offense. This leaves us with just one option – the Divine laws. Only they are immutable and do not change with time and space. Besides, they have the strength to decide as to what is good and what is evil?

It is a historical truth that now the laws of the Divine are enshrined in the Quran only. Therefore the Quran will decide as to what is Jihad and what is terrorism?

During recent times this question has assumed significance because of the 'bombing' of the twin towers at New York on 11^th of September 2001, in which over two thousand innocent lives were lost. Who did it? It is a matter of investigation. Leader of Al-Qiada (the base) Mr. Osama bin Laden has repeatedly denied his involvement. On the other hand America considers him to be the prime suspect and is therefore 'spanking' Afghanistan for giving him shelter. Who is speaking the truth only time will tell. But what we are looking for is that whether the incident of 11^th September is Jihad or terrorism?

It has already been stated that Jihad is only for the cause of Allah. The 11^th September incident fulfilled no cause of Allah. Therefore it was an act of terrorism and not Jihad.

No innocent life should be taken. The Quran says that if you kill a person unjustly then it is as if you have killed the entire humanity. In the 11^th September incident thousands of innocent lives were lost. Therefore again it was an act of terrorism and not Jihad.

'Sahih Al-Bukhari' states that even during the Jihad a very old man or a child or a woman should not be killed. In the twin towers of New York hundreds of women were killed. Therefore again it was an act of terrorism and not Jihad.

Similarly all the principles that govern the concept of Jihad can be used as touchstones. And all of them will prove that the New York incident was an act of terrorism and not Jihad. Further more, no one should be allowed to spread any disorder and mischief in the land. This is an unambiguous order of the Quran.

In the light of the teachings of the Quran the culprits of the 11^th September incident ought to be punished. But no innocent lives should be taken in the name of 'justice'. This will also amount to grave violation of the Divine laws. Besides, no country should be allowed to further its imperialist designs or advertise the strength of its weapons for striking defense deals. This is an ardent request of a son of a Brahmin whose mission is to propagate the true teachings of the Quran.