Introduction
Traditionally the defence forces are organized, equipped and trained to deal with the threat from the enemy which is normally visible in the form of a hostile state, called ‘Fox Land’ in the military training exercises and war games, while ‘Blue Land’ is the name given to own self. In the prevalent geo political environments of a polarized World, with China and Russia reasserting and flexing their muscles, it is the privilege of the Super Powers and their cronies to use combat forces to get directly involved in the combat wherever they can create a bogey of threat [Terrorists or WMD (Weapons of Mass Destruction)] to meet their strategic goals. The other type of belligerents especially those armed with nuclear weapons try to fight in the invisible front, whereby ‘The Fox Land’ (enemy) has no ‘Land’ or borders as it is within. Terrorism is one tool which may be combined with communalism in a multi religious society and in case the target is a Muslim state, it gets most deadly once combined with sectarianism. The enemy need not make much effort or employ larger resources, it is very economical, just flare up sectarianism and watch from outside. Muslims will fight among themselves and once the desired results have been achieved then the political or conventional military tools may be resorted to, to finish the job. Efforts are being made to repeat the history at Baghdad (Middle East) and it is high time that the Islamic world learn from past history and guard against this threat, which if not checked will cause much more devastation, surpassing the sack of Baghdad by Mongols in 1258 C.E, in physical terms and long term effects. Pakistan has been a victim of sectarian based terrorism for over two decades. At this time there is a proposal to appoint Gen (Retd) Raheel Shareef to head the 39 Muslim countries coalition force to fight terrorism. Till the contours of this proposal are known comments would be speculative. Evidently Pakistan will not be part of any effort to promote sectarianism or disunity of the Muslim Ummah, rather it will try for unity of Muslims. The pseudo religious leaders have been instrumental in brain washing common innocent Muslims, sowing the seeds of hatred and intolerance because it is a taboo to talk or discuss sectarianism due to the sensitive nature of this topic. An effort is being made here to expose the myth of sectarianism in Islam, with a view to guard against this menace and foster unity among Muslims.
Internal Criticism and Sects
Internal criticisms of religion have their basis in the imbalance that occurs when one aspect or one understanding of religion is allowed to dominate the rest. Heresies have arisen when one way of understanding has been developed without balancing it with another. Since religious belief is so important and influences all aspects of a society, there is a tendency for religious institutions to become authoritarian and oppressive. If a religious institution becomes interwoven with political views it can become tyrannical, as happened after the era of Four Rightly Guided Caliphs, resulting in to martyrdom of Imam Hussain along with his companions for a just cause. Religion’s only compulsion, according to some scholars, must be the compelling power of a vision, as the modern English-American philosopher Alfred North Whitehead expressed it: “The power of God is the worship He inspires.” The authority of any religion is the authority of a vision, the authority of that which, in being disclosed, inspires men and leads them to fulfillment in their lives. For a Muslim, the final goal is the worship of God, complete submission and obedience to the Will of God, the last scripture Qur’an and obedience of His last Messenger, Muhammad (peace be upon him). For a Christian, the final authority is the love of God in Christ, and love is not love if its power is anything but inspiration. There exist a tendency of internal criticisms within a religion, which usually focuses on such themes as narrowness, sectarianism, traditionalism, conventionalism, materialism and immorality. Some criticism is also reserved for religiosity, which, though granting a dimension of faith, treats faith in an altogether superficial and often unbalanced way. The internal disagreements and criticism if remain unresolved, or reconciled, results in formation of sects within a religion.
The word ‘Sect’ in the religious terms has been defined with multiple meanings, according to Oxford Dictionary as: A body of people subscribing to views divergent from those of others within the same religion; a party or faction in a religious body; specially a religious faction or group regarded as heretical or as deviating from orthodox tradition. Formerly also, a system of belief subscribed to by any of the parties or factions into which a religion may be divided, specially a system differing from orthodox tradition. A separately organized group, existing within a larger religious body, but with its own places of worship; a religious denomination. The system or body of adherents of a particular school of philosophy. While the basis of unity among Muslims is belief in Tawhid (Monotheism), One God, Qur’an and the Prophet Muhammad (peace be upon him), there exists the tendency toward sectarianism and division. Some of the schisms (discord) could be theological conflicts; others due to internal quarrels related to liturgical differences, interpretations of main sources of theology, power politics between different centers of power, problems of discipline and piety, or social and cultural conflicts. Although sectarianism exists in all religions of the world, Christianity has the most violent record. Millions of Christians were tortured, killed and burnt alive due to theological and doctrinal differences, especially during the first half millennium. The Thirty Year’s War (1618-48 C.E), in European history is a case in point. The sectarian violence turned towards terrorism in the conflict for religious denominations of Catholics and Protestants in Northern Ireland. The statement of the American historian John T. McNeill, “the history of the Christian Church from the first century to the 20th might be written in terms of its struggle to realize ecumenical unity”, if not fully, is partially applicable to the Muslims as well.
Islam on Sectarianism Intolerance and Extremism
Islam rejects sectarianism, intolerance and extremism which was the cause of decline of previous believers and corruption of scriptures. Allah says: “Their doom is because Allah has revealed the Book with the truth; surely those who seek causes of dispute in the Book (The Qur’an) are in extreme schism (divergence).” (Qura’n;2:176). Initially the people followed the teachings of their Apostles and scriptures but later followers innovated and corrupted the original message creating sects. Allah says: “Mankind was one nation having one religion. Later when people invented other religions, Allah appointed Prophets as bearers of good news and warnings and revealed to them the Book with the True Guidance to settle matters of dispute between mankind. But the very people to whom it was given, started disputes after the clear arguments had come to them, because of rivalry between one another. Allah has guided the believers by His will to the truth in those matters in which they had differences. Allah guides whom He pleases towards the Right Way.” (Qura’n;2:213).“Be not like those who became divided into sects and who started to argue against each other after clear revelations had come to them. Those responsible for division and arguments will be sternly punished” (Qura’n;3:105). “In fact, your religion is one religion, and I am your only Lord: so fear Me Alone. Yet people have divided themselves into factions and each faction rejoices in its own doctrines – well! Leave them in their heedlessness for an appointed time. Do they think that, in giving them wealth and children, We are eager for their welfare? By no means! They do not understand the reality of the matter.” (Qura’n;23:52-56) “those who divide their religion into sects and become separate groups, each group rejoicing in its own circle. When an affliction befalls the people, they turn in prayer to their Lord in repentance. But when He let them taste a blessing from Him, lo! Some of them begin to ascribe other powers a share in their Sustainers divinity, showing no gratitude for What We have given them. Enjoy yourselves; soon you will find out your folly.” (Qura’n;30:32-34). “Surely those who divide the religion into sects and identify themselves as a sect, O Muhammad, you have nothing to do with them. Their case will be called to account by Allah Himself, He will inform them as to what they did.” (Qura’n;6:159).
The Rightly Guided Caliphs (632-661 C.E)
The Prophet (peace be upon him) had rightly guided successors among his blessed companions who followed in his footsteps (Sunnah) to the best of their abilities in spreading knowledge, preaching Islam, and managing the affairs of Islamic State. The sequence of succession followed to the caliphate was – Abu Bakr as Siddiq (632-634 C.E), ‘Umar Ibn al-Khattab (Caliph from 634-644 C.E), ‘Uthman Ibn Affan (644-656 C.E) and ‘All Ibn Abi Talib (656-661 C.E), may Allah be pleased with them all. The disputes that took place among the Prophet’s Companions were the result of sincere interpretations that they worked hard to reach. Whoever was right among them will be rewarded twice, and whoever was wrong among them will be rewarded once and his mistake will be forgiven. It may not be appropriate for any believer to criticize them rather they deserve beautiful praise. Muslims should purify their hearts from hatred and malice against any of them, because Allah said about them: “As for those who believe and do good deeds – We never burden a soul with more than it can bear – they are worthy of Paradise, wherein they will live forever. We shall remove whatever ill-feeling they may have in their hearts against one another…” (Qur’an;7:42-43), “They are not equal: those among you who spent and who fought before the conquest of Makka. Those are higher in rank than those who spent and fought afterwards. But to all Allah has promised a great reward” (Qur’an;57:10). “The vanguard (of Islam) the first of those who forsook (their homes-(Muhajirin)) and of those who gave them aid (Ansar) and (also) those who follow them in (all) good deeds well pleased is Allah with them as are they with Him:” (Qur’an;9:100). And Allah said about other Muslims: “And those who came after them say: ‘Our Lord, forgive us and our brothers who preceded us in faith, and do not put in our hearts any malice against those who have believed. Our Lord, You are the most Kind, Most Merciful”‘ (Qur’an;59:10).
Richness of Islamic Scholarship
Initially during the period of the ‘Rightly Guided Caliphs’ there was unanimity among the believers. However with the expansion of the Caliphate to resolve new issues confronted by the Muslim society, the scholars formulated the responses basing on Qur’an and Sunnah. The very existence of main schools of thought is a testimony to the richness of Islamic scholarship. There are no differences among the main schools of thought with regard to the principles of faith or the essentials of worship. The differences relate more to matters of details or the views on political history. For generations after generations, Muslims prayed and lived side by side without ever the thought of belonging to one school of thought rather than another having any bearing on their mutual relationship or their dealings with one another. However this harsh fact cannot be overlooked that in certain period of history and in particular places, rigid adherence to different schools of thought are found who advocate a total boycott of the followers of others. Such trends existed in periods of backwardness, when scholarship lost its creative aspect and concentrated merely on imitation.
Tolerance
In reality the greater the understanding of the principles of Islam and the methods employed by scholars, the greater is tolerance. It is only the inward-looking, narrow minded and rigid students who advocate total adherence to a particular school and a rejection of everything else. Such an attitude is alien to Islam. Whenever tolerance prevailed it was a bright period in the history of Islam. Whenever intolerance took over it was a period of backwardness. Perhaps the worst manifestation of rigidly and narrow-mindedness is the total refusal by the followers of one school of thought to join the followers of another in prayer. This is against the practice and the teachings of the Imams who founded these schools of thought. Imam Al-Shaf’ie, for example offered his prayers according to the manner followed by the Hanafi school of thought when he prayed in the mosque of Imam Abu Hanifah in Baghdad. He did that out of respect to the great scholar who had preceded him. Those who refuse to join an Imam (prayer leader) who belongs to a different school of thought are not only rigid and narrow-minded, they are ignorant as well. Had they known what exactly differentiates one school from another, they would have realized that what unites them is much greater than what divides them. They would have known that they all worship in an acceptable manner, hence they would not allow their differences to affect their unity. It should be kept in view that God accepts worship when it is devoted purely to Him. All schools of thought teach how to make the prayer (Salah) dedicated to God alone.
Schools of Legal Thought
There is unity among the Muslims they all worship none but Allah, (One God), they follow the last Messenger (Rasool) Muhammad (peace be upon him) and the last Scripture – Qur’an, one Qibla-Ka’ba (direction of prayer), then the question arises – Why are there so many groups among Muslims? This is due to difference in understanding and interpretations of the Scripture and Hadiths of Prophet Muhammad (peace be upon him) in the matters related with implementation of certain religious, political, social and other duties. As far as the basic faith and fundamentals of Islam are concerned there is no scope for difference of opinion because they have been made absolutely clear. Incidental difference of opinion among the scholars in understanding of a Hadith to derive meanings either ‘literally’ as per the ‘text’ or based on ‘analogical reasoning’ is perfectly acceptable as evident from Hadith narrated by Ibn Umar: On the day of Al-Ahzab (i.e. Clans) the Prophet (peace be upon him) said, “None of you (Muslims) should offer the ‘Asr prayer’ but at Banu Quraiza’s place.” The ‘Asr prayer became due for some of them on the way. Some of those said, “We will not offer it till we reach it, the place of Banu Quraiza,” while some others said, “No, we will pray at this spot, for the Prophet did not mean that for us.” Later on it was mentioned to the Prophet and he did not berate (rebuke) any of the two groups. (Sahih Al Bukhari; Volume: 5, Hadith Number: 445 ). It is established that if the Companions who were direct recipient of guidance and instructions from the Prophet (peace be upon him) could develop differences in understanding of his instructions it is perfectly normal for Muslim scholars to form their genuine opinions based on either textual authority of Hadith or analogical reasoning. It is a well known fact that God has not gifted all humans with same level of intellect due to His wisdom and plan. The level of understanding differs from man to man. “He has raised some of you in ranks over others so that He may test you in the gifts He has given you.” (Qur’an6:165). Hence basic Schools of Legal Thought (Madhhabs) developed in Islam, not deviating to the basic tenants of Islam. History is full of examples where by individuals and groups, deviating from the fundamental doctrine of Islam were rejected by the faithful.
Sunni Schools of Legal Thought
The Term “Sunni”, means from linguistic point of view a follower of a method. In an Islamic sense, the term Sunnah means the method shown by the Prophet (peace be upon him). It refers to the majority of Muslims who gave allegiance to the Muslim state, starting with Abu Bakr, Umar, Uthman, Ali and going through the Umayyad, the Abbasids, etc. They do not recognize the Shiite claim that Ali had a stronger claim to succeed the Prophet (peace be upon him), as the ruler of the Muslim state. They maintain that anyone has an equal claim provided that he meets the qualifications required for the post. Beginning in the mid eighth century, the four major Sunni schools of legal thought (madhhabs) Hanafi, Maliki, Shafii, Hanbali and the Shi’a Jafari madhhab (Twelvers) emerged. The four Sunni schools of thought started in the second and early part of the third centuries of the Islamic era. Imam Abu Hanifah (699-767 C.E) was the earliest of the four scholars, he was of Persian origin but lived in Iraq. Imam Malik ibn Anas (715-795 C.E) lived in Medina most of his life. His grandfather was a companion of the Prophet (peace be upon him). Imam Al-Shaf’ie (767-820 C.E) was born in Gaza and traveled when still a young boy to Medina where he studied under Imam Malik. He also traveled to Iraq where he met the leading scholars of the Hanafi school of though such as Imam Abu Yusuf. He then traveled to Egypt where he spent the last five years of his life. Imam Ahmad ibn Hanbal (780-855 C.E) lived mostly in Baghdad. He was a close friend of Imam El Shaf’ie. Both learned from each other, although Imam Ahmad, the younger scholar, was keen to maintain this close relationship which lasted until El-Shaf’ie left Baghdad for Egypt.
None of these scholars started with the aim of establishing a school of his own. However, they distinguished themselves as scholars of the highest caliber. Each of them had a large number of students, many of whom later became eminent scholars in their own right. Sufficient it is to say in this regard that Imam Ahmad was a student of Al-Shaf’ie, while Al-Shaf’ie studied under Malik for 9 years and under Muhammad ibn Al-Hassan of the Hanafi school for three years. These schools differ in their methodologies, which help them to arrive at verdicts to questions that are put to them. All Sunni schools use systematic reasoning to deal with areas of law not covered by the Qur’an or Sunnah. They differ primarily in their emphasis on textual authority or analogical reasoning but each school recognizes the conclusions of the others as being perfectly legitimate and within the framework of orthodox Islam. Other minor schools also developed but they were short-lived. The Hanafi were also called ah-ur-rai w’al kiyas (people of judgement and analogy) in contradistinction to other Sunni schools also referred as ahl-ul-hadis (traditionalists par excellence), the terminology now mostly synonymous with Wahabis or Humbalis (Deobandi). The strict unquestionable blind adherence to a respective school is known as Taqlid, which according to some scholars, has marred the development and progress of thought. The new phenomenon of last century has been the emergence of a movement among Sunnis called Ghair Muqalidin (Non Conformists). They do not restrict to any one school and use the great base of knowledge of early doctors to meet the new challenges of this age.
Shi’a-Jafari School of Thought
Linguistically speaking, the term Shi’a means followers or supporters. In a historical context, it means the supporters of Ali ibn Abu Talib, the Prophet’s cousin, who became the fourth Caliph of the Muslim state. When he took over, there was a split between him and other groups of Muslims over the question of dealing with those who mounted the rebellion against his predecessor, Uthman ibn Affan. At this time, there was no such sect as Shi’a. However, after he was assassinated, his supporters wanted his son, Al Hassan, to take over. They maintained that succession should remain among his descendants. The Shi’s continued to oppose the Umayyad and Abbasid governments for a very long time. This led to the provision of a religious backing to the political opposition. Hence, the rise of the Shiite school of thought which institutionalizes the role of the Imam. Shi’a Muslims believe that Prophet Muhammad’s (peace be upon him) religious leadership, spiritual authority, and divine guidance were passed on to his descendants, beginning with his son-in-law and cousin, Ali ibn Abi Talib, his daughter, Fatimah, and their sons, Hasan and Husain.
Main Differences
Sunnis and Shi’as differ in their understanding of ‘who held the power to interpret Shari’a’. For Sunnis, the scholars had this right as delegated by the actual ruler. Shi’as initially believed that only an Imam (in this case a descendant of Prophet Muhammad, peace be upon him) could interpret Shari’a because the Imam, like Prophet Muhammad (peace be upon him) was believed to be infallible. When the line of appropriate descendants ended, this tradition was reinterpreted to grant judicial authority to the fuqaha as the Imam’s representatives. Shi’a legal thought and jurisprudence is known as “Jafari”: Named after the sixth Imam Jafar al-Sadiq (699-748 C.E) the son of Muhammad al-Baqir, the fifth imam, and great-grandson of the fourth caliph, Ali. On his mother’s side, Ja’far was descended from the first caliph, Abu Bakr. This may explain why he would never tolerate criticism of the first two caliphs. Shi’a legal thought recognizes four sources of Islamic law, the Qur’an, the Sunnah (including traditions reported by the Prophet and the Imams), Consensus (which must include the Prophet’s or an infallible imam’s opinion to establish its validity) and Human Reason. Human reason is capable of inferring categorical judgments drawn from both pure and practical reason. Whatever is judged necessary by reason is also judged necessary by revelation. This correlation between reason and revelation has allowed Shi’a jurists to derive religious rulings on many issues not covered in normative sources such as the Qur’an and Sunnah. Since 1959 the Jafari school of jurisprudence has been afforded the status of “Fifth School” along with the Four Sunni schools by Al-Azhar University in Cairo. The other two legal schools that share the Jafari origin are the Zaydi and the Mustali Fatimid Ismaili jurisprudences. These two are somewhat closer to Sunnis in their derivation of religious practice.
Brothers in Faith
Keeping historical political differences apart, in theology the ‘institution and the role of the Imam’ is the difference between Shi’as and Sunnis. The Shi’as accord great respect to Ali, placing him above other companions of the Prophet (peace be upon him) in their esteem. But neither this, nor the other digressions, make it justifiable to pass extreme judgments. All those who believe in the oneness of God and the message of His messenger, Muhammad(peace be upon him) are the brothers in faith, and have to move forward together.
Deviations (Bid’ah) & Fisq
There is general tendency among Muslims to blame others for ‘deviations’ (Bid’ah) equating it with “fisq”, which may not be appropriate. Fisq means transgression. Deviations’ (Bid’ah) means to add or invent something, which is not there. There is Bidah Hasna (good bidah, Taraweeeh, called by Hazrat Umar, r.a) and Bidah Syeyah (bad bidah). Its not black and white as some think, there is a grey area as well. The two are not synonymous. ibn Taymiyyah writes that bid’ah is always bad, but some scholars say that there are two kinds of bid’ah, that one is good and one is bad. If a new thing has origin in the Qur’an and Sunnah it will be called Bid’ah Logaviyya (verbally) but not Bid’ah in Shari’ah. Only the word bid’ah will be used on the new things. Like, the Qur’an was collected in one book after the Prophet Muhammad [May Allah bless Him and grant Him peace], and the congregational Taravi prayer was started in Sayyidna Umar’s time but these two things have an origin in the Sunnah. Therefore, it will be called bid’ah verbally. (Iqtidah al Sirat al Mustaqeem chap on Bid’ah by Hafidhh ibn Taymiyya). From the above, the conclusion is that if a new thing has been started, and it neither goes against the Qur’an or Sunnah, then it can be declared a ‘good’ innovation. However, if a new act is initiated against the Qur’an and Sunnah, that will be called bad bid’ah, or a reprehensible innovation.
Some examples of Bid’ah Hasana: Punctuation in the Qur’an, Names of Surahs written in the Qur’an, Mihrabs in the Masjid, Minarets of Masjid, Taqleed of the four schools of Fiqh, Fixing congregational prayer times with the clock times . These are all Bid’ah Hasana and have been accepted by the whole of the Ummah.
As far as a person who practices certain ‘deviations’ is concerned, the matter really depends on what sort of deviations he practices. If it is something related to the principles of faith and he invents something new then it needs to be critically examined. He may be guilty of something which takes him out of the fold of Islam altogether. Suppose a person elevates someone to a degree which makes him share divinity or powers of Allah or considers someone as good as a prophet knowingly that there is no prophet after Muhammad (peace be upon him), such a person is surely falling into disbelief. However this being a sensitive matter, should be decided by the government in consolation with authentic scholars, as was done in case of ‘Qadianis’ by the government of Pakistan. On the other hand, if the Deviations’ (Bid’ah) relates to a matter of detail then that represents no more than a slip or a mistake or even committing something forbidden. Everyone is subject to mistakes and is liable to commit even a grave sin, but if repents, and declare that he genuinely believe in the Oneness of God and in the message of Prophet Muhammad (peace be upon him), he is to be believed as such, Allah alone knows the matters of heart.
Extremist and Intolerant Groups
In recent days a new thought has emerged which tries to reject all schools of thought claiming that following any of them is an innovation. This is again appalling, which results in further disunity of the Muslim community. What makes matters even worse is that such people give disproportionate importance to certain matters of detail and define their relationship with others on the basis of these details and how they approach them. For example, keeping a beard, its size, refraining from smoking, standing astride in prayer so as to ensure that the feet touch the feet of other people standing on right and left, looking in one direction after finishing prayer so as not to shake hand with those who sit next, and similar matters are given such importance. This gives an impression that unless these matters are handled exactly as they think, a person stands to incur God’s wrath and receive grievous suffering in the Hereafter. They are getting strength in the remote areas, recent incidences of opposition to preventive vaccination of children and prohibition of education of girls being unIslamic are matters of concern. If they are asked as to what they have left to God’s forgiveness, they are perplexed. To these people and to those who follow rigidly their schools of thought, elevating them to status of separate religions, it is appropriate to declare that this is not the way the Prophet (peace be upon him), has taught, nor is it the way the companions of the Prophet (peace be upon him), practiced. He taught tolerance and they practiced the perfect standard of tolerance. Rigidity was alien to their nature.
Radical, Extremist Sectarian, Ulema
Such people do not belong to any particular group or organization but have tilt towards extremism. They are the sympathizers and helpers of extremists who use the pulpit to pollute the minds of people to create sympathy and support. They consider the present democratic system as a tool of the West and believe in establishment of an international Caliphate. They are directly or indirectly propaganda tool of extremists. Although the “1973 Democratic Islamic Constitution” was unanimously approved by all prominent Ulema representing all sects, groups and political parties , this is called “Ijma” (اجماع) in Fiqh terminology (consensus). If the political aspects are kept aside purely on religious level i.e. Shariah law the “Ijma”(اجماع) is unquestionable. Prophet Muhammad ﷺ said that: “My ummah will never agree upon an error” (Narrated by al-Tirmidhi (4:2167), ibn Majah (2:1303), Abu Dawood, and others). Ijmā’ is the third fundamental source of Sharia law, just after the divine revelation of the Qur’an, and the prophetic practice known as Sunnah.
The government did not take any notice, the terrorists have killed over 60,000 innocent people. When they killed school children at the Army Public School the nation was shocked. The Pakistan Army under the dynamic leadership of General Raheel Sharif launched Operation Zarb-e-Azb. Mullahs who are sympathizers of terrorists continue with their propaganda by just using twist of language. One should ask them that by supporting the Takfiri Terrorists what good service are they rendering to the nation? These people are much more dangerous than any other category because they want to destabilize the country and society by creating anarchy (فساد) using fascist tactics on the pretext of religious obligation. This is no service to Islam, rather it is cause of destruction of peace. The situation in the Middle East is proof how these elements have destroyed peace. Although the state has strict laws to check terrorists and their helpers but until the people check them they will continue to misguide the people.
Those Muslims who really want to see Pakistan progressing and want to spread Islam with the intention of making it a dominant religion of the world, they must check the radical militant Ulema who are leading this society to self destruction. The should advise them to concentrate towards their real Quranic mission (9:122). The Ulema must ensure that in the Madaris (religious institutions) modern sciences and modern thought is taught to make students relevant to the modern era.
Tolerance and Equitable Treatment of Non Muslims Minorities
Tolerance and moderation is the hallmark of Islam, Allah says :“We have made you (Muslims) a community of the middle way (keeping balance in extremes) so that you may testify against mankind and that your own Messenger may testify against you.” (Qur’an;2:143).. Human life of Muslims and non Muslims alike, has a very high place in Islam, Allah says: “whoever kills a person, except as a punishment for murder or mischief in the land (through judiciary), it will be written in his book of deeds as if he had killed the mankind and whoever will save a life shall be regarded as if he gave life to all the mankind.” (Qur’an;5:32). Muslims are encouraged to act towards all the non-Muslims living in Islamic state with kindness and equity. As per Qur’an, “As for such (of the unbelievers) as do not fight against you on account of your faith, and neither drive you forth from your homelands, Allah does not forbid you to show them kindness and to behave towards them with full equity. Indeed, Allah loves those who act equitably”(Qur’an;60:8).
There are numerous Hadith which encourage Muslims to be kind to others. Prophet Muhammad (peace be upon him) was the main enforcer of human rights safeguarding the legitimate interests of minorities. On establishing the first Islamic state at Medina, Prophet Muhammad (peace be upon him) entered into many alliances and treaties with the Muslims and the non-Muslims, securing peace and tranquility for Muslims and non-Muslims alike. The Charter of Medina in fact was the first ever written constitution in the history of mankind. This was based on the contract agreed upon by Muslims, Jews and others, stipulating that they all would be treated as equal citizens of Medina, giving the non-Muslims right of choosing a legal system they wished their affairs be governed by, be it Islamic or Jewish law or pre-Islamic Arab tribal traditions. This confirms the principle “no compulsion in religion”, freedom of expression and religious practice was open to everyone. It gave the right of protection, security, peace and justice; not only to Muslims, but also to the Jews who lived in the City of Medina, as well as the allies of Jews who were non-Muslims. The Jews were recognized as a separate political and ethnic minority, and allowed to practice their religion quite freely. In fact, Jews were considered on an equal bases as Muslims under the Islamic State. The monks of Mount Sinai were provided protection. A treaty was concluded with the Christians of Najran granting them complete freedom to practice their faith, security of churches and that no clergyman or monk to be turned out against payment of Jazya (poll tax). The life of a non-Muslim was considered equally sacred, Narrated Abdullah bin Amr : The Prophet (peace be upon him) said, “Whoever killed a Mu’ahid (a person who is granted the pledge of protection by the Muslims) shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years (of traveling).” (Sahih Al-Bukhari Hadith:9.49). Narrated Amr bin Maimun: The second Caliph Umar (after he was stabbed by a man from minority), instructed (his would-be-successor) saying, “I urge him (i.e. the new Caliph) to take care of those non-Muslims who are under the protection of Allah and His Apostle (peace be upon him) in that he should observe the convention agreed upon with them, and fight on their behalf (to secure their safety) and he should not over-tax them beyond their capability.” (Sahih Al-Bukhari Hadith: 4.287).
The strong emphasis placed on the need to behave with equity towards minorities has been heeded by Muslims throughout the ages. Minorities in the Muslim State have always enjoyed a fair and kind treatment by the Muslim majority. On the personal level, there is nothing to stop any Muslim from forging a friendship with non-Muslims who harbor no ill intentions against Islam or its followers. The English educationist and historian, Thomas Arnold observed: ‘During the Muslim rule, on the whole, the level of tolerance exhibited towards non Muslims was missing in Europe till modern times’.
Unity of Muslim Ummah
The sectarian killing of Muslims by Muslims and even non-Muslims and suicide bombings in the name of Islam is the most unfortunate phenomena which can only benefit the enemies of Islam. In the present time, it is more important to stress points of agreement rather than points of disagreement, because what integrate Muslims is much greater than what divides them. With the enemies of Islam trying hard to sow the seeds of discord among Muslims, such nefarious designs must be frustrated through unity of Muslims, following different schools of thought. The example of ‘Yathrab’ a town torn with civil and tribal feuds and dissensions before the Messenger of Allah set his feet on its soil. After that, it became the City of the Prophet, Medina, unmatched brotherhood was established and it became the pivot of Islam. Later the Arabs were united under the banner of Islam to become the torch bearers of Islamic Civilization now covering the globe. The seeds of Arab Nationalism sown by colonial powers in Arab and non Arab Islamic world has only added to the further disunity of Muslim Ummah, realizing the dream of enemies of Islam. Why can’t Muslims learn the lessons and revive the same unity with diversity and display the Muslim brotherhood based on tolerance and mutual existence. Marmaduke Pickthall noted: “It was not until the Western nations broke away from their religious law that they became more tolerant, and it was only when the Muslims fell away from their religious law that they declined in tolerance”. Muslims should remember what Allah says: “All together hold fast the rope of Allah (Faith of Islam) and be not divided among yourselves. Remember Allah’s favors upon you when you were enemies; He united your hearts, so by His favor you became brethren; you were at the brink of the fiery pit and He saved you from it. Thus Allah makes His revelations clear to you, so that you may be rightly guided.”(Qur’an;3:103).
Review
The main challenges faced by the Muslims are the menace of sectarianism, extremism and intolerance. Muslims should follow Qur’an and Sunnah of Holy Prophet, (peace be upon him) which also provide spiritual satisfaction through the prescribed methods of worship. The deviation in the matters of faith and worship will result in losing the straight path of Islam, this is the reason that in Islam, Bid’ah (deviation) has been strongly condemned from the very beginning. Islam is a complete faith, Allah says: “This day have I perfected your religion for you and completed My favor unto you, and have chosen for you as religion AL- ISLAM.” (Qur’an;5:3). Man cannot make more perfect what God has perfected. However without touching the fundamentals, new challenges are addressed through Ijtehad by scholars. Like blood transfusion, organ transplant, use of loudspeakers and modern communication (internet) aids for service to humanity and Islam. Any rigidity to remain enslaved to the past is against the dynamic spirit of Islam which is progressive for all times.
Islam rejects sectarianism intolerance and extremism which was the cause of decline of previous believers and corruption of scriptures. Tolerance and moderation are the hallmark of Islam, life of Muslims and non Muslims alike, has a very high place in Islam, Allah says: “whoever kills a person, except as a punishment for murder or mischief in the land (through judiciary), it will be written in his book of deeds as if he had killed the mankind and whoever will save a life shall be regarded as if he gave life to all the mankind.” (Qur’an;5:32). True knowledge of Qur’an and Sunnah will enable the believers to meet the challenges posed to their faith.
The Muslims feel very close to their beloved Prophet Muhammad (peace be upon him) by following his Sunnah in their daily life. However with the passage of time there is more emphasis on adherence to the Sunnah in the physical appearance, rituals and worship whereas the role model in his kind personality, social behaviour, tolerance and forgiveness have been mostly over looked in practical life. He was as great as a preacher, kind father, husband, just ruler and an ideal leader to be fully emulated to create love, tolerance and good behaviour, so scarce at present. Muslims are reminded of the saying of Prophet Muhammad (peace be upon him): “A Muslim is the one who avoids harming Muslims with his tongue and hands.” (Sahih Bukhari Hadith:1.9).
Possible Solutions
1. Pakistan is a an Islamic Republic with Islamic Constitution, a political party which is against the constitution cannot exist therefore there is no justification for religious based political parties which gives an impression as if others are un- Islamic.
2. The religious Islamic political parties should abandon electoral politics and form organizations or pressure groups to struggle for reforming the corrupt system and implementation of true Islamic order.
3. Ulema should concentrate to educate the people on Islam (Quran 9:122), its teachings, practices, ethics, morality, obligations towards humanity (haqooq ul ibad), good behaviour to make them good Muslim and earn pleasure of Allah in this world and hereafter.
4. The issue of Islamisation, law, Islamic democratic system, Jihad (qital) only by state, rejection of private jihad being terrorism (fisad) has been settled through Ijma (consensus of jurists and scholars), the third source of Shariah after Quran and Sunnah. Hence any one renouncing them should be treated as rebel, spreading mischief on land (Fisad fil ardh) and be treated according to Quran 5:33 in the courts.
5. It should be mandatory for the political parties to include Ulema in their hierarchy for advice and consultation on religious matters. Quota seats for Ulema can be introduced like technocrat and women seats. Ulema be kept away from election politics to maintain their respectable status.
6. Ulema should broaden their knowledge base to include modern subjects of humanities and modern sciences. This should enable them to educate and guide the people progressively.
7. The Madaris should send some brilliant students to get higher education in other disciplines in regular education institutions, so that they join bureaucracy, private business enterprises, banking, medicine, engineering, police, military etc. this will provide a balance in society. Similarly Madaris should accept students from other institutions to reciprocate similar effects.
8. People should be educated and guided to change their behavior gradually from easy to difficult. With patience and tolerance they should be made to strengthen their faith and start offering prayers regularly.
9. Women are 50% of population and responsible to prepare the next generation, there should be special arrangement for them in the mosques for prayers. The acute shortage of women Islamic scholars is to overcome.
10. Society be prepared to provide the rights to women granted by Islam.
11. Mass awareness should be created in society against; Ignorance and other cultural taboos like dowry, Vani, honour killing, corruption, etc. to eradicate them.
12. Ulema should work for rehabilitation of radicalized youth to become good peaceful Muslims.
13. The Government should be pressurized to help Muslims under oppression and occupation according to international law. The Muslims ummah should work to strengthen the OIC like EU.
14. Greater Jihad against self (nafs) be encouraged.
15. Jihad Kabira (bigger Jihad), preaching with Quran (25:52) to establish Islamic ideological empire using the modern communication tools. Islam will prevail ideologically, if the modern weapons of knowledge and technology are employed effectively. Weapons and military power can be employed for destruction but not for winning the hearts and minds. Unfortunately one such mass literacy and social welfare movement [Hizment (Service)] launched by Turkish Imam and religious scholar Fetullah Gulen operating in over 150 countries worldwide including Pakistan is being restrained due to political rivalry with the present Turkish rulers who were allies till 2013. They parted away when corruption cases against top rulers were reported. Equating an education social reform movement with terrorism is unfortunate.
16. Banking and economic system should be purged of the menace of Riba (usury). Ulema educated in modern economic system should suggest practical steps in this regards, they can encourage people to prefer Islamic banking.
17. Juma Sermon (Khutba) should be used judiciously by carefully selecting relevant topics. This opportunity with great potentials remains under utilized.
18. Extensive work is required to help fulfill the five obligations a Muslim owes to Quran i.e. faith, read, understand, act and preach.
19. Ulema and people keep a close watch on their leaders to keep them on right track.
20. When society will reform gradually with persistent efforts, there will be more good Muslims, good honest people, they will elect good people to rule. Thus society will be reformed through silent Islamic revolution in evolutionary process.
Conclusion
A possible set of solutions to the complex problems faced by Muslims has been presented here. This should serve as a wake-up call to take the situation seriously. This can be further improved with collective efforts:
“You cannot give guidance to whomsoever you wish, but Allah gives guidance to whomsoever He wills, and He best knows the ones who are on the right path.” (Quran;28:56) (see also 2:272,4:88,10:99-100)
“Allah does not obligate anyone beyond his capacity. For him is what he has earned, and on him what he has incurred. .Our Lord, do not hold us accountable, if we forget or make a mistake, and, Our Lord, do not place on us such a burden as You have placed on those before us, and, Our Lord, do not make us bear a burden for which we have no strength. And pardon us, and grant us forgiveness, and have mercy on us. You are our Lord. So then help us against the disbelieving people.” (Quran;2:286)
References
https://iislam4humanite.blogspot.com/2016/03/open-letter-to-ulema-islamic-scholars.html
https://www.alahazrat.net/islam/con-cept-of-bideh-in-islam.php
https://www.alahazrat.net/islam/con-cept-of-bidah-in-islam.php
https://takfiritaliban.blogspot.com/
https://peace-forum.blogspot.com
