ISLAM - Is it difficult to follow?
'God desires ease for you, and desires not hardship' (2:185);
'Truly with hardship comes ease' (94: 6);
'God will assuredly appoint, after difficulty; easiness' (65:7);
'Whoso fears God, God will appoint for him, of His command, easiness' (65:4);
'We shall speak to him, of our command, easiness' (18:88);
'God desires to lighten things for you, for the human being has been created weak' (94:28).
In addition to the Quran, the Hadith literature is also replete with references exhorting us to adopt a balanced and simple approach to life. Prophet Muhammad (saw) has advised us: 'This Deen or way of life is easy But if anyone overdoes it, it gets the better of him. So keep to the right course, approximate to perfection, rejoice, and ask for help in the mornings, the evenings, and some of the latter part of the night' (Bukhari). The Prophet (saw) has also praised those who adopt a moderate approach to 'ibadah or worship. Ibadab, he said, should be done with freshness of heart, not an exhausting routine carried out in spite of fatigue.
'Do those deeds which you can do easily, as Allah will not get tired [of giving rewards] till you get bored and tired [of performing good deeds! ... and the most beloved deed to Allah is the one which is done regularly even if it is little' (Bukhari).
Islam is not Complex
Islam is not a way of life that is complex or difficult. Rather it is the human being who practises Islam who often makes it difficult-and then, complexity overtakes him so that eventually he is unable to cope with even the simplest of tasks. That it is possible for every person to understand and practice Islam is assured by the following three principles:
Firstly, the basic beliefs contain no mystery and are therefore easy to comprehend. Every tenet in Islam is subject to analysis and inquiry. Moreover, Islam does not present stumbling blocks to the mind. Islam does not present concepts or ideas which the intellect cannot grasp. Even the simplest of minds can understand its basic beliefs. It is therefore not surprising that its beliefs are universal.
Secondly, the most important and stringent obligations ordained upon Muslims are easy to undertake. That is, the duties and obligations laid down by Allah have been graded. And, it is the wisdom of Allah that the greater the importance He has attached to any act, the easier it is for everyone to accomplish it. Thus, for example, the five daily Salat (Prayers) and Sawm (fasting) during the month of Ramadan are compulsory upon everyone, since they are within every-one 5 reach to accomplish. Zakat (almsgiving) and Hajj (pilgrimage), on the other hand, though fundamental pillars of Islam, are not compulsory upon everyone. If it were made compulsory upon everyone, then those who did not possess the financial means would be unable to carry out these duties. In such cases, it would not have been possible for everyone to practice Islam in all its facets. Therefore, these duties are obligatory only upon those who have the means to do so.
Thirdly, there are provisions for derogation when it is genuinely not possible for someone to fulfil an obligation. For instance, if a person is genuinely unable to stand up and pray, then he is permitted to sit down or even lie down and pray. Similarly, if there is no water available to perform the wudu or ablution before prayer, then one can make tayammum, which is a simple dry ablution performed by using clean earth or dust. Therefore, even when there appear to be difficulties, if one looks closely at the Shari'ah or Islamic legal code as a whole, one will find so many rules relating to derogation that enable one to practice Islam very easily-and this is the case regardless of the problem: political, economic or simply personal. Indeed, throughout the Quran various provisions have been made to ease things for travelers, for the sick, for pregnant or nursing women, for the old and for the poor, for on no soul does Allah place a burden greater than it can bear (7: 42) and 'He has chosen you, and has imposed no difficulties on you in religion' (22: 78).
Therefore, as long as one possesses the basic tools-a sound knowledge of what is stated in the Shari'ah regarding a particular matter and an awareness of the responsibility for ones own actions-a person may decide for himself when to derogate from the standard. Thus, although according to the Shari'ah it is haram (or unlawful) to eat pork, if someone is on the brink of starvation and the only food available is this pork, then one can decide for oneself whether and when to consume this haram meat in order to survive, and thereby derogate from the standard. Of course, this does not make the pork halal or lawful, but neither will one be punished for committing a haram or prohibited act, so long as it is necessary for one's essential well being as a Muslim.
The Path of Moderation
Moderation which leads to balance, is a fundamental and distinguishing feature of Islam. Allah tells us: 'We have made you a nation justly balanced' (2:143). Additionally, when the Quranic verse 'As to monasticism which they themselves invented, We did not prescribe any of it for them' (57: 27) was revealed, the Prophet Muhammad commented: 'Do not overburden yourselves, lest you perish. People [before you] overburdened themselves and perished. Their remains are found in hermitages and monasteries' (Musnad of Abu Ya'la). In other words, excesses may eventually develop into large problems and even become a threat to the well being and security of the Muslim community.
Indeed, the Prophet always resisted any tendency towards religious excessiveness. He once said to his close Companion Abdullah ibn 'Amr: 'Have I heard tight that you fast everyday and stand in prayer all night?' Abdullah replied, 'Yes, 0 Messenger of God: The Prophet said, 'Do not do that. Fast, as well as, eat and drink. Stand in prayer, as well as, sleep. This is because your body has a right upon you, your eyes have a right upon you, your wife has a right upon you, and your guest has a right upon you (Bukhari, Muslim). Abiding by the will of Allah requires that we seek and maintain a delicate balance between the various obligations that demand our attention; between our obligations to Allah, our obligations towards others and our obligations towards ourselves. Moreover, whenever the Prophet had to choose between two options, he always chose the easier, unless it was explicitly forbidden (Bukhari).
Maintaining a Joyful Disposition
Allah wants us to enjoy ourselves not only in the Hereafter but also in this world. Allah tells us in the Quran to pray for both 'the good in this world and the good in the Hereafter' (2:201).
Additionally the Quran speaks extensively about the enjoyment of life:
'O children of Adam! Wear your beautiful apparel at every time and place of prayer Eat and drink but waste not by excess, for Allah loves not wasters. Say: 'who has forbidden the beautiful gifts of Allah which He has produced for His servants and the things clean and pure which He has provided for sustenance' (7:30-301).
And again,
'O you who believe! Make not unlawful the good things Allah has made lawful to you. But commit no excess, for Allah does not like those given to excess. Eat of the things which Allah has provided you, lawful and good, but fear Allah, in whom you believe' (4: 86-88).Surprising as it may seem to some of us, the Prophet not only accepted jokes; he also told them himself He was cheerful and possessed an easygoing character He was always smiling at his Companions and enjoyed their conversations. He also possessed a very keen sense of humor. But, his jokes were more of a philosophical nature, never inappropriate and always true. For example, once an old lady went to the Prophet and asked whether after her death she would enter Paradise or not. To this the Prophet replied, 'No old woman would enter heaven'. On hearing this, the woman was naturally very sad. 'Then, what is the reward for them?' she asked. The Prophet relieved her anxiety by saying, 'All old people will be made young before they enter Paradise.'
Relaxing your Mind
From the analysis above, it should be clear that Islam does not expect of any individual that he should spend all his leisure time in the mosque or at home and should listen to nothing but recitation of the Quran, or for that matter, be engaged in exclusively 'religious' pursuits. Rather, it recognizes that we are human beings, so that, as we eat and drink, and also need to relax and enjoy our-selves.
Relaxation is not at odds with piety and dignity. The Prophet prayed and engaged in worship more than anyone, but he also enjoyed good things, smiled and joked. Indeed, in his prayers he would beseech Allah for the good things of this world. Relaxing the mind also has the additional benefit of resting and rejuvenating the body so that when we eventually return to fulfil out various obligations, we will be more focused and ready All ibn Abu Talib once said: 'Minds get tired, so do bodies, so treat them with humor' and 'Refresh your minds from time to time, for a tired mind becomes blind'. Another Companion of the Prophet, Abu Darda said: 'I entertain my heart with something trivial in order to make it stronger in the service of the truth'.
As we have highlighted before, the approach of the Prophet to life's activities was always a balanced one. As devoted as he was in his personal worship, he was quick to indicate to his followers that the path of Islam is the way of moderation. Thus, when he heard that one of his attendants was continuously fasting during the day and spending the entire night in prayer, he remarked: 'In every deed [of action] there is a peak followed by lassitude. He who, in his lassitude, follows my Sunnah [the part of moderation] is on the right path, but he who, in his lassitude, follows another [guidance] has [erred and] gone astray [from the straight path Allah has revealed]' (al Bazzaz)
Making Islam Easy for Others
In sharing the message of Islam with people the Prophet was advised in the Quran: 'It is part of the mercy of Allah that you deal gently with them If you were severe or hardhearted, they would have broken away from you' (3: 159). Thus, when the Prophet sent his Companions Mu'adh and Abu Musa to teach Islam to the people of Yemen, he gave them the following advice: 'Facilitate [religious matters to people] and do not make [things] difficult. Obey each other and do not differ [amongst yourselves].' (Bukhari & Muslim).
On other occasions he also said: 'This Deen or way of life is easy'; 'Make it easy, don't make it difficult; 'Let people rejoice in being Muslims and not run away from it' and 'Cheerfulness towards other people, even a smile is a sadaqah or charity to be rewarded by Allah'.
Moreover, a person-in seeking to purify himself and further develop his God-consciousness-may choose to place greater demands of worship upon himself, but this in no way means that he has the right to impose or force the same on others, and thereby, unconsciously alienate them from Islam. The Prophet exemplified this in his own life because he used to prolong the Salat whenever he was alone, but he would shorten it whenever he led others in Salah. Regarding this he said: 'Whoever among you leads the people in Salat, he should shorten it, for amongst them are the weak, the old, and the one who has business to attend to. And if anyone among you performs Salat alone, he may then prolong [Salat] as much as he wishes' (Bukhari).
Similarly, 'Umar Ibn al Khattab emphasized that creating unnecessary difficulties for people may well have the effect of leading them away from Allah, rather than making them better Muslims. He advised: 'Do not make Allah hateful to His servants by leading people in Salat and so prolonging it that they come to hate what they are doing'
Ease versus Hardship
To say, however, that Islam is easy and not 'difficult', is not to imply that Muslims will not face 'hardship'-and here the two terms must be distinguished. Indeed, although Islam is easy to understand and practice, the whole purpose of the trial is to make manifest the degree to which an individual is steadfast (and hence sincere) in his submission to Allah- and this is precisely what is indicated by the Quranic verse: 'And We will most certainly test you with something of fear and hunger, and loss of possessions and lives and crops' (2:155).
Notwithstanding these trials however, we can find ease in this world and the next. But, this will be so only if we are firm in our faith in Allah and follow the course prescribed by Islam, as He Himself has declared: 'But give good news to those who are patient, who, when a calamity strikes them, say: 'Indeed we belong to God and indeed to Him we shall be returning: They are those on whom are blessings from their Sustainer, and mercy-and those, they are the rightly-guided. (2: 155-157).
It is a known fact that every language has one or more terms that are used in reference to God and sometimes to lesser deities. This is not the case with Allah. Allah is the personal name of the One true God. Nothing else can be called Allah. The term has no plural or gender. This shows its uniqueness when compared with the word god which can be made plural, gods, or feminine, goddess. It is interesting to notice that Allah is the personal name of God in Aramaic, the language of Jesus and a sister language of Arabic. The One true God is a reflection of the unique concept that Islam associates with God. To a Muslim, Allah is the Almighty, Creator and Sustainer of the universe, Who is similar to nothing and nothing is comparable to Him. The Prophet Muhammad was asked by his contemporaries about Allah; the answer came directly from God Himself in the form of a short chapter of the Quran, which is considered the essence of the unity or the motto of monotheism. This is chapter 112 which reads:
"In the name of God, the Merciful, the Compassionate. Say (O Muhammad) He is God the One God, the Everlasting Refuge, who has not begotten, nor has been begotten, and equal to Him is not anyone."
Some non Muslims allege that God in Islam is a stern and cruel God who demands to be obeyed fully. He is not loving and kind. Nothing can be farther from truth than this allegation. It is enough to know that, with the exception of one, each of the 114 chapters of the Quran begins with the verse: "In the name of God, the Merciful, the Compassionate." In one of the sayings of Prophet Muhammad (PBUH) we are told that "God is more loving and kinder than a mother to her dear child." But God is also Just. Hence evildoers and sinners must have their share of punishment and the virtuous, His bounties and favors. Actually God's attribute of Mercy has full manifestation in His attribute of Justice. People suffering throughout their lives for His sake and people oppressing and exploiting other people all their lives should not receive similar treatment from their Lord. Expecting similar treatment for them will amount to negating the very belief in the accountability of man in the Hereafter and thereby negating all the incentives for a moral and virtuous life in this world. The following Quranic verses are very clear and straightforward in this respect:
"Verily, for the Righteous are gardens of Delight, in the Presence of their Lord. Shall We then treat the people of Faith like the people of Sin? What is the matter with you? How judge you?" (68:34-36)
Islam rejects characterizing God in any human form or depicting Him as favoring certain individuals or nations on the basis of wealth, power or race. He created the human beings as equals. They may distinguish themselves and get His favor through virtue and piety only. The concept that God rested in the seventh day of creation, that God wrestled with one of His soldiers, that God is an envious plotter against mankind, or that God is incarnate in any human being are considered blasphemy from the Islamic point of view. The unique usage of Allah as a personal name of God is a reflection of Islam's emphasis on the purity of the belief in God which is the essence of the message of all God's messengers. Because of this, Islam considers associating any deity or personality with God as a deadly sin which God will never forgive, despite the fact He may forgive all other sins.
The Creator must be of a different nature from the things created because if he is of the same nature as they are, he will be temporal and will therefore need a maker. It follows that nothing is like Him. If the maker is not temporal, then he must be eternal. But if he is eternal, he cannot be caused, and if nothing outside him causes him to continue to exist, which means that he must be Self-Sufficient. And if He does not depend on anything for the continuance of His own existence, then this existence can have no end. The Creator is therefore eternal and everlasting: 'He is the First and the Last.' He is Self-Sufficient or Self-Subsistent or, to use a Quranic term, Al-Qayyum. The Creator does not create only in the sense of bringing things into being, He also preserves them and takes them out of existence and is the ultimate cause of whatever happens to them.
"God is the Creator of everything. He is the guardian over everything. Unto Him belong the keys of the heavens and the earth." (39:62, 63) "No creature is there crawling on the earth, but its provision rests on God. He knows its lodging place and its repository." (11:6)
God's Attributes
If the Creator is Eternal and Everlasting, then His attributes must also be eternal and everlasting. He should not lose any of His attributes nor acquire new ones. If this is so, then His attributes are absolute. Can there be more than one Creator with such absolute attributes? Can there be for example, two absolutely powerful Creators? A moment's thought shows that this is not feasible. The Quran summarizes this argument in the following verses:
"God has not taken to Himself any son, nor is there any god with Him: For then each god would have taken of that which he created and some of them would have risen up over others." (23:91)
And Why, were there gods in earth and heaven other than God, they (heaven and earth) would surely go to ruin." (21:22)
The Oneness of God
The Quran reminds us of the falsity of all alleged gods. To the worshippers of man-made objects, it asks:
"Do you worship what you have carved yourself?" (37:95) "Or have you taken unto you others beside Him to be your protectors, even such as have no power either for good or for harm to themselves?" (13:16)
To the worshippers of heavenly bodies it cites the story of Abraham:
"When night outspread over him he say a star and said, 'This is my Lord.' But when it set he said, 'I love not the setters.' When he saw the moon rising, he said, 'This is my Lord.' But when it set he said, 'If my Lord does not guide me I shall surely be of the people gone astray.' When he say the sun rising, he said, 'This is my Lord; this is greater.' But when it set he said, 'O my people, surely I quit that which you associate, I have turned my face to Him Who originated the heavens and the earth; a man of pure faith, I am not of the idolaters.'" (6:76-79)
The Believer's Attitude
In order to be a Muslim, i.e., to surrender oneself to God, it is necessary to believe in the oneness of God, in the sense of His being the only Creator, Preserver, Nourisher, etc. But this belief - later on called "Tawhid Ar-Rububiyyah is not enough." Many of the idolaters knew and believed that only the Supreme God could do all this. but that was not enough to make them Muslims. To tawhid ar-rububiyyah one must add tawhid al'uluhiyyah, i.e., one acknowledges the fact that is God alone Who deserves to be worshipped, and thus abstains from worshipping any other thing or being. Having achieved this knowledge of the one true God, man should constantly have faith in Him, and should allow nothing to induce him to deny truth. When faith enters a person's heart, it causes certain mental states which result in certain actions. Taken together these mental states and actions are the proof for the true faith. The Prophet said,
"Faith is that which resides firmly in the heart and which is proved by deeds."
Foremost among those mental states is the feeling of gratitude towards God, which could be said to be the essence of 'ibada' (worship). The feeling of gratitude is so important that a non-believer is called 'kafir,' which means 'one who denies a truth' and also 'one who is ungrateful.' A believer loves, and is grateful to God for the bounties He bestowed upon him, but being aware of the fact that his good deeds, whether mental or physical, are far from being commensurate with Divine favors, he is always anxious lest God should punish him, here or in the Hereafter. He, therefore, fears Him, surrenders himself to Him and serves Him with great humility. One cannot be in such a mental state without being almost all the time mindful of God. Remembering God is thus the life force of faith, without which it fades and withers away. The Quran tries to promote this feeling of gratitude by repeating the attributes of God very frequently. We find most of these attributes mentioned together in the following verses of the Quran:
"He is God; there is no god but He, He is the Knower of the unseen and the visible; He is the All-Merciful, the All-Compassionate. He is God, there is no God but He. He is the King, the All-Holy, the All-Peace, the Guardian of Faith, the All-Preserver, the All-Mighty, the All-Compeller, the All-Sublime. Glory be to God, above that they associate! He is God the Creator, the Maker, the Shaper. To Him belong the Names Most Beautiful. All that is in the heavens and the earth magnifies Him; He is the All-Mighty, the All-Wise." (59:22-24)
"There is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-High, the All-Glorious." (2:255)
"People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, 'Three.' Refrain; better is it for you. God is only one God. Glory be to Him - (He is) above having a son." (4:171)
In the linguistic sense, the Arabic word "jihad" means struggling or striving and applies to any effort exerted by anyone. In this sense, a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his popularity with his constituents and so on. The term strive or struggle may be used for/by Muslims as well as non-Muslims; for example, Allah, the One and Only True God says in the Qur'an:
"We have enjoined on people kindness to parents; but if they STRIVE (JAHADAKA) to make you ascribe partners with Me that of which you have no knowledge, then obey them not..." (29:8; also see 31:15)
In the above two verses of the Qur'an , it is non-Muslim parents who strive (jahadaka) to convert their Muslim child back to their religion. In the West, "jihad" is generally translated as "holy war," a usage the media has popularized. According to Islamic teachings, it is UNHOLY to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words "holy war" back into Arabic, we find "harbun muqaddasatu," or for "the holy war," "al-harbu al-muqaddasatu." WE CHALLENGE any researcher or scholar to find the meaning of "jihad" as holy war in the Qur'an or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Qur'an, the Hadith and other Islamic literature translate the term "jihad" as "holy war," due to the influence of centuries-old Western propaganda. This could be a reflection of the Christian use of the term "Holy War" to refer to the Crusades of a thousand years ago. However, the Arabic words for "war" are "harb" or "qital," which are found in the Qur'an and Hadith.
For Muslims the term JIHAD is applied to all forms of STRIVING and has developed some special meanings over time. The sources of this development are the Qur'an (the Word of God revealed to Prophet Muhammad (S) [(S) denotes Sall-Allahu 'alayhi wa sallam, meaning peace and blessings of Allah be upon him]. The Qur'an and the Hadith use the word "jihad" in several different contexts which are given below:
1. RECOGNIZING THE CREATOR AND LOVING HIM MOST:
It is human nature to love what is seen with the eyes and felt with the senses more than the UNSEEN REALITY. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Qur'an addresses those who claim to be believers:
"O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you takes them for protectors, such are wrong-doers. Say: if your fathers, and your children, and your brethren, and your spouses, and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with are dearer to you than Allah and His Messenger and STRIVING in His way: then wait till Allah brings His command to pass. Allah does not guide disobedient folk." (9:23, 24)
It is indeed a struggle to put Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his family, peers and society.
2. RESISTING PRESSURE OF PARENTS, PEERS, AND SOCIETY:
Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures. It is not easy to resist such pressures and STRIVE to maintain dedication and love of Allah over all else. A person who has turned to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family. We read in the Qur'an:
"So obey not the rejecters of faith, but strive (jahidhum) against them by it (the Qur'an) with a great endeavor." (25:52)
3. STAYING ON THE STRAIGHT PATH STEADFASTLY:
Allah says in the Qur'an: "And STRIVE (JADIHU) for Allah with the endeavor (JIHADIHI) which is His right. He has chosen you and has not laid upon you in the DEEN (religion) any hardship..." (22:78) "And whosoever STRIVES (JAHADA), STRIVES (YUJAHIDU) only for himself, for lo! Allah is altogether independent of the universe." (29:6)
As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah. Allah says in the Qur'an:
"Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: 'In what you were engaged?' They will way: 'We were oppressed in the land.' (The angels) will say: 'Was not Allah's earth spacious that you could have migrated therein?'" (4:97) "Lo! Those who believe, and those who emigrate (to escape persecution) and STRIVE (JAHADU) in the way of Allah, these have hope of Allah's mercy..." (2:218)
Allah tests the believers in their faith and their steadfastness:
"Or did you think that you would enter Paradise while yet Allah knows not those of you who really STRIVE (JAHADU), nor knows those (of you) who are steadfast." (3:142) "And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give tidings to the steadfast." (2:155)
We find that the Prophet Muhammad (S) and his clan were boycotted socially and economically for three years to force him to stop his message and compromise with the pagans but he resisted and realized a moral victory (2).
4. STRIVING FOR RIGHTEOUS DEEDS:
Allah declares in the Qur'an:
"As for those who STRIVE (JAHADU) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers." (29:69)
When we are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify: "Aisha, wife of the Prophet (S) asked, 'O Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?' He replied, 'But the best of jihad is a perfect Hajj (pilgrimage to Makkah).'" (Sahih Al-Bukhari #2784) At another occasion, a man asked the Prophet Muhammad (S): "'Should I join the jihad?' He asked, 'Do you have parents?' The man said, 'Yes!' The Prophet (S) said, 'Then strive by serving them!'" (Sahih Al-Bukhari #5972) Yet another man asked the Messenger of Allah (S): "'What kind of jihad is better?' He replied, 'A word of truth in front of an oppressive ruler!'" (Sunan Al-Nasa'i #4209) The Messenger of Allah (S) said: "...the MUJAHID (one who carries out jihad) is he who STRIVES against himself for the sake of Allah, and the MUHAJIR (one who emigrates) is he who abandons evil deeds and sin." (Sahih Ibn Hibban #4862)
5. HAVING COURAGE AND STEADFASTNESS TO CONVEY THE MESSAGE OF ISLAM:
The Qur'an narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey the message of Allah to mankind. For examples, see the Qur'an 26:1-190, 36:13-32. In the Qur'an, Allah specifically praises those who strive to convey His message: "Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the Muslims." (41:33) Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Qur'an:
"The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but STRIVE with their wealth and their selves for the cause of Allah. Such are the truthful." (49:15)
6. DEFENDING ISLAM AND THE COMMUNITY:
Allah declares in the Qur'an:
"To those against whom war is made, permission is given (to defend themselves), because they are wronged - and verily, Allah is Most Powerful to give them victory - (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'..." (22:39-40)
The Qur'an permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self-defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad (S) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad (S), the Muslims fought to defend their faith and community (3). The Qur'an adds:
"Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors. ...And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against transgressors." (2:190, 193)
7. HELPING ALLIED PEOPLE WHO MAY NOT BE MUSLIM:
In the late period of the Prophet Muhammad's (S) life, the tribe of Banu Khuza'ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad's (S) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad (S) to come to their help and punish Quraysh. The Prophet Muhammad (S) organized a campaign against Quraysh of Makkah which resulted in the conquest of Makkah which occurred without any battle (4).
8. REMOVING TREACHEROUS PEOPLE FROM POWER:
Allah orders the Muslims in the Qur'an: "If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the treacherous." (8:58) Prophet Muhammad (S) undertook a number of armed campaigns to remove treacherous people from power and their lodgings. He had entered into pacts with several tribes, however, some of them proved themselves treacherous. Prophet Muhammad (S) launched armed campaigns against these tribes, defeated and exiled them from Medina and its surroundings (5).
9. DEFENDING THROUGH PREEMPTIVE STRIKES:
Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged with responsibility see dangers ahead of time and must provide leadership. The Messenger of Allah, Muhammad (S), had the responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them (6). Allah ordered Muslims in the Qur'an: "Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not." (2:216)
10. GAINING FREEDOM TO INFORM, EDUCATE AND CONVEY THE MESSAGE OF ISLAM IN AN OPEN AND FREE ENVIRONMENT:
Allah declares in the Qur'an:
"They ask you (Muhammad) concerning fighting in the Sacred Month. Say, 'Fighting therein is a grave (offense) but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they can..." (2:217) "And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back." (42:39)
To gain this freedom, Prophet Muhammad (S) said: "STRIVE (JAHIDU) against the disbelievers with your hands and tongues." (Sahih Ibn Hibban #4708) The life of the Prophet Muhammad (S) was full of STRIVING to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable.
11. FREEING PEOPLE FROM TYRANNY:
Allah admonishes Muslims in the Qur'an:
"And why should you 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 You, one who will protect; and raise for us from You, one who will help.'" (4:75)
The mission of the Prophet Muhammad (S) was to free people from tyranny and exploitation by oppressive systems. Once free, individuals in the society were then free to chose Islam or not. Prophet Muhammad's (S) successors continued in his footsteps and went to help oppressed people. For example, after the repeated call by the oppressed people of Spain to the Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by the Muslims, the Christian population of Hims reportedly said to the Muslims: "We like your rule and justice far better than the state of oppression and tyranny under which we have been living." (7) The defeated rulers of Syria were Roman Christians, and Iraq was ruled by Zoarastrian Persians.
WHAT SHOULD MUSLIMS DO WHEN THEY ARE VICTORIOUS?
Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should provide truthful knowledge and free people from the bondage of 'associationism' (SHIRK, or multiple gods), prejudice, superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with divine morality, peace and education. The Qur'an declares:
"Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly. Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer." (4:58)
"O you who believe! Stand out firmly for Allah's witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety and fear Allah. And Allah is well acquainted with all that you do." (5:8)
"And of those whom We have created there is a nation who guides with the Truth and establishes justice with it." (7:181)
"Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed." (16:90)
"Those who, if We give them power in the land, establish prescribed prayers (SALAH) and pay the poor-due (ZAKAH) and enjoin right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs." (22:41)
DID ISLAM SPREAD BY FORCE, SWORDS OR GUNS?
The unequivocal and emphatic answer is NO! The Qur'an declares:
"Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error." (2:256)
Here is a good study of the question of the spread of Islam by a Christian missionary, T. W. Arnold: "...of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of Mohammedan [sic] governments towards them" (8). Islam does not teach, nor do Muslims desire, conversion of any people for fear, greed, marriage or any other form of coercion. In conclusion, jihad in Islam is STRIVING IN THE WAY OF ALLAH by pen, tongue, hand, media and, if inevitable, with arms. However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride.
-- M. Amir Ali, Ph.D.
REFERENCES:
1. For the sake of simplicity and easy reading, masculine pronouns have been used throughout this brochure. No exclusion of females is intended.
2. Haykal, M. H., THE LIFE OF MUHAMMAD, Tr. Ismail R. Faruqi, American Trust Publications, 1976, p. 132.
3. Haykal, pp. 216, 242, 299 and 414 for the Battles of Badr, Uhud, Al-Khandaq and Hunayn, respectively.
4. Haykal, p. 395 for the conquest of Makkah.
5. Haykal, pp. 245, 277, 311 and 326 for campaigns against the tribes of Banu Qaynuqa', Banu Al-Nadir, Banu Qurayzah and Banu Lihyan, respectively. Also, see p. 283 for the Battle of Dhat Al-Riqa'.
6. Haykal, pp. 284, 327, 366, 387, 393, 443 and 515 for the Battles of Dawmat Al-Jandal, Banu Al-Mustaliq, Khayber, Mu'tah, Dhat Al-Salasil, Tabuk and the Campaign of Usama Ibn Zayd, respectively.
7. Hitti, Philip K., HISTORY OF THE ARABS, St. Martin's Press, New York, 1970, p. 153.
8. Arnold, Sir Thomas W. THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM FAITH, Westminister A. Constable & Co., London, 1896, p. 80.
For more information, please contact: The Institute of Islamic Information and Education, http://www.iiie.net
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