Islam is Peace not Suicide bombing…
The word Islam derives from a root which means “peace” and“submission.” It Is interpreted as meaning the attainment of peace through submission to the will of God, that is, through conformity to Divine law and guidance. In the Islamic concept, Divine law includes all law governing and regulating the universe. Peace and order are deemed essential for material, moral, and spiritual progress. Among the attributes of God, the Quran mentions that He is
“the Source of Peace and the Bestower of Security” (59:24).
The establishment of peace and the maintenance of security must, therefore, be the constant objective of mankind. The Muslim greeting in all parts of the world is:
“Peace be on you, and the mercy of Allah and His blessings.”
Every pursuit and activity which has a tendency to disturb the peace is severely condemned.
“Do not promote disorder in the earth after peace has been established” (7:56⎯57).
“Do not go about committing iniquity in the earth and causing disorder” (7:75; 11:86; 29:37).
“Seek not to create disorder in the earth. Verily, God loves not those who seek to create disorder” (28:78).
No finer example exists than that shown by the Prophet himself. When the Prophet announced his mission to the people of Mecca, who had known him as a honest, upright, and faithful comrade, the announcement was received with incredulity. His persistence in the assertion of his claim and in calling men to the worship of One God and to a moral and spiritual revolution in their lives at first drew only ridicule. When here and there his call began to evoke a favourable response, the ridicule turned into harassment. During ten long years the Prophet and his small but slowly increasing band of companions were subjected to cruel and merciless persecution. They bore it all with patience and dignity under the most difficult conditions. Neither abuse nor persecution could provoke them into conduct unbecoming orderly, law-abiding citizens. Except for a vehement repudiation of idol worship and persistence in proclaiming and upholding the Unity of God, neither the Prophet himself nor any member of the small Muslim community in Mecca appears ever to have attempted to defy the authority of the assembly of Elders, or the rules and conventions regulating the conduct and behaviour of the citizens of Mecca. When the persecution became almost unendurable, the Prophet, rather than risk a state of civil disorder in the town, counselled that some Muslims should leave Mecca and seek asylum in the neighbouring state of Ethiopia, across the Red Sea. Later, other Muslims, including the Prophet himself, migrated to Medina. The Meccan period of the Prophet’s ministry is an outstanding example of the upholding of law and order by a hard-pressed and sorely persecuted group, whose membership was constantly growing and whose strength was increasing. Though Islam has always stood uncompromisingly on the Unity of God, the Muslims were admonished not to use harsh language against the idols worshiped by Meccans lest the latter, out of spite and ignorance, be provoked into blaspheming Allah, in Whom they themselves professed belief.
“And abuse not those whom they call upon beside Allah,lest they out of spite,abuse Allah in their ignorance. Thus unto every people have We caused their doings to seem fair” (6:109).
The principle stressed here is that even false doctrines and unsocial and destructive ideas, so long as they are believed in and adhered to, must be taken into account as having an appeal to those who entertain them; all conduct which is likely to cause provocation should be avoided.
In the domain of international relations, religion and inter-religious relations occupy a very important position. Unfortunately, comparatively little attention is paid today to this aspect of human relations. It is assumed that religion is a private matter for each individual and, therefore, should have no direct connection with the political, social, or economic aspects of life which directly affect the relations not only of individuals, but of groups, communities, and nations with each other. This assumption is not justifiable. Religion is a vital factor in the field of human relations and there is good ground for hope that it might progressively become more effective in promoting unity and accord rather than continue to be a source of friction and conflict. It is important, therefore, to ascertain what attitude Islam adopts toward other faiths and their followers. The Quran teaches that God has sent His revelation to all peoples from time to time and that no section of mankind has been left without Divine guidance (35:25⎯26).
Many of the prophets of the Old Testament are mentioned by name in the Quran, and so also is Jesus, who with the other prophets is honoured and revered by the Muslims (2:137). Indeed, the Quran requires belief in the truth and righteousness of all the prophets and in the revelations that were vouchsafed to them by God. The Torah and the revelation that came to Jesus are repeatedly mentioned as sources of guidance and light (5:45, 47).
Thus Islam seeks to bring about reconciliation between the followers of different faiths and to establish a basis of respect and honour among them. It holds out to them the hand of co-operation and friendship on a basis of righteousness.
“Surely, those who have believed, and the Jews, and the Sabaeans, and the Christians, whoso believes in God and the Last Day, and acts righteously, on them shall come no fear nor shall they grieve” (5:70).
Islam stands emphatically for freedom of conscience. Everyone must make his choice, and accept or reject in absolute freedom whatever he chooses to believe in or to deny.
“There is no compulsion in matters of faith, for surely guidance has been made manifest and distinct from error” (2:257).
As this verse stresses, there can be no compulsion in matters of faith, because faith and belief are matters of conscience, and conscience cannot be compelled. A person could perhaps be compelled to say that he believes in a certain doctrine, but he cannot be compelled to believe in it. Besides, it is pointed out that no compulsion is needed. Guidance and error have been clearly set forth, and everyone must make his choice after due reflection and deliberation. Clear directions have been given with regard to the manner in which the message of Islam is to be conveyed to mankind.
“Say, ‘This is my way: I call unto Allah on the basis of understanding, I and those who follow me’” (12:109).
It was the duty of the Prophet and of each one of his companions, as indeed it is the duty of every Muslim all the time, to invite people to the acceptance of the Truth, both by precept and by example, but the precept and the example must be such as to preclude the remotest suspicion of any pressure or coercion.
“Call unto the way of thy Lord with wisdom and kindly exhortation, and reason with them in the way that is best. Surely thy Lord knows best who has strayed from His way; and He knows best those who are rightly guided” (16:126).
If these principles were unreservedly accepted and fully acted upon by Muslim and non-Muslim alike, inter-religious relations would be lifted from the plane of controversy, which often engenders misunderstanding and irritation, to the level of a reasoned and respectful appreciation of beneficent values wherever they may be found. Such a consummation is devoutly to be wished for and should be fervently welcomed.
Islam draws attention to factors which tend to disturb or destroy peace and order, and deprecates them. Some of these may be briefly considered. Domination of one group by another in the domestic sphere or of one people by another in the international sphere is a potent cause of disturbance of peace, and is strongly condemned. God does not approve of the division of His creatures into groups for the purpose of domination of some by others. In this connection, the instance of Pharaoh and his treatment of the people of Israel is cited as an example.
“Pharaoh behaved arrogantly in the land and divided the people thereof into sections; he sought to weaken one section, slaying their male children, and sparing their female children. Certainly he was of the workers of evil. We desired to show favour unto those who have been reduced into the position of subordinates in the land and to make them leaders and to make them inheritors of Our favours and to establish them in the land” (28:5—7).
Pharaoh’s end and that of his nobles and courtiers became a terrible lesson for all succeeding generations (10:91⎯93).
Economic exploitation of one people or country by another inevitably leads to domination by the exploiters, and develops into a threat to peace. The Quran prohibits such exploitation and points out that an economy based on the exploitation of other peoples and their resources cannot be beneficial in its consequences, nor can it endure. Only such economic development is beneficial and enduring as is based upon the exploitation of a country’s own resources and on equitable sharing with others of the bounties which God has provided for each people.
“Do not raise thine eyes covetously after that which We have bestowed on some groups, to enjoy for a period, of the ornaments of this life that We may try them thereby⎯the provision bestowed upon thee by thy Lord is better and more enduring” (20:132).
The Quran admonishes against such behaviour, pointing out that the strength or weakness of a people is no indication or measure of its superiority or inferiority. In any case, the Quran emphasises that, in the process of the rise and fall of nations, a people that is weak today may become strong tomorrow, and memories of conduct that occasioned resentment or engendered ill-will would rankle and lead to disturbance of good relations (3:141; 49:12).
Another source of international conflict is the divergence between proclaimed intentions and policies and actual practice and conduct. Doubts concerning motives and designs are bound to be raised by a state whose conduct is inconsistent with its undertakings and its proclaimed policies and aims. From such conduct a situation serious enough to endanger international relations can result. The Quran therefore insists on complete conformity of conduct to declarations and professions of intent.
“O ye who believe, why do you say that which you do not: most displeasing is it in the sight of Allah that you should say what you do not” (61:3⎯4).
On the other hand, it warns against indulgence in undue suspicion of other people’s motives and against seeking to discover pretexts for differences and disagreements, as this might result in much harm.
“O ye who believe, avoid suspicion, for suspicion in some cases might do great harm” (49:13).
Experience shows that a too ready credence of rumours, and their wide publicity, may cause grave repercussions in the sphere of international relations. These rumours may have their origin in deliberate mischief or may be the product of a too active imagination, but the harm done might sometimes be serious. The Quran warns Muslims to be extremely careful in this respect. They are told to apply a rigorous test to everything that may emanate from a source not completely dependable and trustworthy, for carelessness in this respect might not only give rise to tension but entail grave consequences.
“O ye who believe, if news comes to you from an untrustworthy source, examine it carefully, lest you do harm to a people in ignorance and then be sorry for what you did” (49:7).
“This is the ultimate Islamic philosophy. Without returning to God one cannot attain peace and without that peace, peace in society cannot be built. All human efforts to create peace from selfish ulterior motives are bound to fail and come to nothing. If there is no God, there is no peace. That is the ultimate wisdom!!!”
