The Culture of Peace
What is Peace?
Some scholars define peace as the absence of war. This definition is, from the dictionary or literal point of view, correct. Whenever there is no war or violence between individuals or groups, a state of peace begins to prevail on its own.
However, for peace to be established in any society, the ending of violence or war is not enough. To define peace as the absence of violence or war is a negative definition. A positive way of defining peace is on the basis of the positive attributes that characterize peace. Accordingly, a society can be said to enjoy peace if positive and constructive thought and activity flourish at all levels. When such thought and activity flourish, a society can truly be said to enjoy peace.
The establishment of peace in a society can be likened to the lifting of the gates of a dam, leading to a river being filled with water in plenty. Life is like a flowing river that seeks to surge ahead, driven by its own inner force. It stops its journey only when some artificial barrier is placed in its path. In the absence of such a barrier, life flourishes in all its dimensions, impelled by nature.
Violence and war are barriers that seek to block the natural flow of life. In contrast, peace opens up all the closed doors that seek to impede life’s onward journey.
We often talk of peace in the context of war. But this is a very narrow and restricted notion of peace. The fact is that peace is deeply linked with the whole of human life. Peace is a complete ideology in itself. It is the master-key that opens the doors to all kinds of success. Peace creates a favourable atmosphere for success in every sort of endeavour. Without peace, no positive action—small or big—is at all possible.
Peace is the Religion of the Universe
The Quran tells us:
The sun cannot overtake the moon, nor can the night outpace the day; each floats in [its own] orbit. (36:40)
Referring to an astronomical phenomenon, this Quranic verse tells us about the principle on which the system of the entire universe is based. And this is the principle of peace. There are innumerable entities in the cosmos, and all of them are in constant motion. Yet, they do not clash with each other. Every entity in the cosmos carries on doing its own work in its own orbit. None interferes in the sphere of the others. That is why they never clash with each other.
This ‘culture of peace’ is also what human beings should imbibe. They should base their lives on precisely the same universal principle that governs the rest of the cosmos. This means they must abandon the path of violence and confrontation and tread the path of peace.
The culture of the cosmos is a ‘culture of peace’. It is because of this peace that the cosmos has been functioning for millions of years and yet has not witnessed any confrontation that could have impaired its functioning. If a ‘culture of violence’ had informed the cosmos, by now it would have been devastated, and there would have been no possibility for human life to exist.
The same Creator who made the rest of the cosmos created us human beings, too. The Creator wants human beings to adopt the very same ‘peace culture’ that He has established throughout the rest of the vast cosmos. The only difference is that this ‘peace culture’ prevails in the rest of the cosmos on the basis of nature, while humans are independent creatures and have free will. And so, God wishes that they should freely decide to adopt this ‘peace culture’ in their lives.
The Quran, a Book of Peace
The Quran is, without doubt, a book of peace. It is not a book of violence and war. All the statements of the Quran are, directly or indirectly, related to peace. The very first phrase in the Quran is: ‘In the name of God, the Beneficent, the Merciful.’ In other words, the highest attribute of the God who has sent this Book is mercy, and this Book is an expression of this attribute of His mercy.
All the verses of the Quran are, directly or indirectly, based on peace. There are more than 6000 verses in the Quran. Of these, hardly 40 are about commandments of qital or war—in other words, less than 1 per cent. .
Those who regard the Quran as God’s Book can be considered to be true believers only when, abiding by the teachings of the Quran, they become fully and completely peace-loving. On no condition whatsoever should they take to the path of violence.
In this regard, one needs to stress the need for people to distinguish between Islam, on the one hand, and Muslims, on the other. They must not label the actions or behaviour of Muslims as ‘Islamic’. The fact is that the behavior of Muslims must be judged on the basis of Islam. Islam should not be sought to be understood on the basis of the Muslims’ behaviour. Islam is an ideology. A person can be truly considered to be a Muslim only if he follows the teachings of Islam. Those who do not follow Islamic teachings do not have anything to do with Islam, even if they claim to be its champions.
Peace Versus Violence
Peace results from well-planned effort or action, while violence is a passion-driven, aggressive action. A peace-loving person first thinks and then acts. In contrast, a violence-loving person first acts and then thinks. Peaceful action is based on hope, in the beginning as well as at the end, while violent action is based on false hope in the beginning and frustration in the end.
A peace-loving person is well-grounded in truth. A violence-loving person stands on falsehood. Peace and positive constructive work go hand-in-hand, while violence is wholly destructive. A peace-loving person lives in the love of others, while a violence-loving person lives in the hatred of others. Peace ends in success, and violence in utter failure. Peaceful action abides by the law, while violent action is lawless.
A peace-loving person overlooks problems and takes advantage of the available opportunities, while a violence-loving person ignores the available opportunities and gets entangled in a pointless battle with problems. The path of peace cultivates a garden bursting with flowers, while the path of violence creates a thorny jungle of hatred and enmity.
In peace, one fulfills the obligations one owes to God as well as those one owes to God’s creatures, including other human beings. Violence, on the other hand, is a violation of the ‘rights of God’ as well as the rights of people. If peace is heaven, then violence, in comparison, is sheer hell. Choosing peace is making the right choice. On the other hand, if one chooses war, it proves that he has failed in the test of making a correct choice.
In this world, there are many things that are not desirable, but they exist for the purpose of testing us—for instance, alcohol. Alcohol exists not so that people should drink it, but, rather, so that they should avoid it and thereby prove that they can distinguish between good and bad. The same thing holds for war, too. War is something that can be resorted to, but the right thing for human beings to do is to desist from it.
In the ancient past, considering the then prevailing conditions, permission was given for defensive war. This permission was in accordance with the law of necessity. But now, in the changed conditions of today, this necessity no longer exists. And that is why there is now no need at all for war.
Reconciliation is Best
The Quran describes a particular natural law in the following words: ‘reconciliation is best’ (4:128). In the event of a conflict between two parties, they can engage in violent confrontation. But there is another method they can choose: to immediately come to an agreement and end their conflict. This is what reconciliation is about.
It is very rare for this sort of reconciliation to be equally in accordance with the desires of both parties. In most cases, this reconciliation happens on a unilateral basis. That is to say, one of the two parties sets aside its desires and agrees to settle the dispute according to the desires of the other party.
Why is this sort of unilateral reconciliation taken to be ‘best’? The reason for this is because a situation of conflict calls a halt to constructive activity. The benefit of agreeing to reconciliation is that one is thereby spared the need to waste one’s time, strength and resources on useless confrontation and so can focus on constructive efforts instead. A course of action that is opposed to reconciliation is always and inevitably a course leading to destruction. The method of reconciliation is always, and in every case, a beneficial one.
History is witness to the fact that whenever anyone has attained any success, it has only been after adopting the method of reconciliation. Not a single person has ever achieved any real success through confrontation and fighting. The importance of reconciliation lies in the fact that it provides an opportunity to fully exercise one’s right to use the available opportunities. On the other hand, the path of confrontation leads one to waste one’s energies in trying to destroy others, as a result of which one can engage in no constructive work whatsoever. The secret of success lies in stabilising oneself and building oneself up, and definitely not in the destruction of hypotheticalenemies.
No to ‘Corruption in the Land’
The Quran describes a certain form of behavior in the following words:
When they are told, ‘Do not cause corruption in the land,’ they say, ‘We are only promoters of peace.’ (2:11)
This Quranic verse refers to people who, on the face of it, are engaged in some reformist effort but whose method is not proper. Their method is such that, in actual practice, it causes fasad, or strife. Here, ‘corruption in the land’ means that as a result of their methods, people start clashing with each other. Their methods lead to stirring up hatred between people, weakening their moral sensibilities and engendering negative thinking. All these are forms of ‘corruption in the land’ to which this Quranic verse refers, because they destroy social peace, leading to violence and confrontation.
From this Quranic teaching we learn that for an action to be considered proper, it is not enough that it appears to be started for a good cause. In addition to this, it is necessary to keep in mind what sorts of results are produced by activities undertaken in the name of reform. If these activities give rise to hatred, tension and violence among people, then, despite claiming to be reformist activities they are definitely not so. Rather, they are destructive activities, leading to strife. Those who engage in such activities should be considered criminals and enemies of humanity, and certainly not reformers or servants of humanity.
An action can be considered a genuine reformist effort only if it is carried out within the limits of peace and humaneness. All activities undertaken in the name of reform that disturb social peace and cause loss of life and property are wrong. Essentially, efforts in the name of reform must also truly bring about reform in terms of their results. If, instead, they result in what the Quran refers to as fasad or strife corruption , then they are actually themselves a form of fasad, no matter what seemingly beautiful words may be used to describe them.
Ending Conspiracies
The Quran tells us, ‘If you persevere and fear God, their designs will never harm you in the least’ (3:120). This Quranic verse indicates a very important fact of life. And that is, that the real issue for individuals or groups is not of whether they might have enemies who are conspiring against them. Rather, it is whether or not they have sufficient sabr or patience and have adopted the necessary precautionary measures to cause any conspiracies against them to fail.
If conspiracies can be likened to the rain, patience and God-consciousness are like a strong roof. Rain is a problem only for those who have not bothered to make a firm roof over their house. For those who have made such a roof, this is not the case.
This world runs on the principle of competition. That is why it is but natural that sometimes rivalries develop between individuals and groups, which may later assume the form of conspiracies against each other. Whenever something like this happens, one should consider it not as an enemy’s conspiracy but, rather, an expression of the law of nature. Thinking of the act as an enemy’s conspiracy inculcates a violent approach. In contrast, if one takes it to be a result of the laws of nature, one will nurture a way of thinking that can lead one to take wise measures to avoid falling prey to such conspiracies—just as a wise man does not demonstrate against the rain, but, rather, builds a roof over his house to save himself from getting wet.
No Extremism
The Quran tells us:
Do not go to extremes in your religion. (4:171)
The same point is made in a hadith, according to which the Prophet declared, ‘You should restrain yourselves from committing excesses (ghulu) in religion. The previous communities were destroyed due to their having gone to extremes in religion.’ (Sunan al-Nasai, Hadith No. 3057; Ibn Majah, Hadith No. 3029; Musnad of Imam Ahmad, Hadith No. 1851) This hadith is recorded in the collections of al-Nasai and Ibn Majah, and in the Musnad of Imam Ahmad.
Extremism in every matter is wrong. It is the very antithesis of the essential spirit of religion. Ghulu can easily escalate into violence and confrontation. Those who have fallen prey to the psychological malady of ghulu refuse to accept moderation. They regard peace and moderation as being less than ideal, and that is why they are very easily attracted to violence. And it is always in the name of attaining their goal that they take to violent methods.
The opposite of ghulu or extremism is moderation. If you are moderate in your thinking, you will think in terms of peace. You will use only peaceful means in all you do. Moderation and peace are closely interlinked. Where there is moderation, there will also be peace. Likewise, where there is peace, there will be moderation.
In contrast, the ghulu-psyche always leads one towards extremism. And extremism very easily turns into violence and confrontation. Ghulu and violence are thus closely interlinked. This is why ghulu is looked at with great disfavour in Islam. Inclining towards ghulu is another name for addiction to violence. And abstaining from ghulu is another name for cherishing moderation.
Killing a Single Person is Tantamount to Slaying the Whole of Humanity
The Quran tells us:
‘[W]hoever killed a human being – except as a punishment for murder or for spreading corruption in the land – shall be regarded as having killed all mankind’ (5:32)
Killing someone is a very heinous act. It is legitimate only if someone becomes a definite danger to social peace. To kill someone without genuine justification is tantamount to the slaughter of the whole of humanity, because such an action is a gross violation of respect for life, which, in turn, leads to the taking of human life becoming a seemingly easy affair.
With regard to the consumption of alcohol, there is a tradition of the Prophet which tells us that if a large quantity of something leads to intoxication, then a small quantity of it, too, is forbidden. (Sunan Abi Dawud, Hadith No. 3681) The same principle applies in the case of killing as well. It is as reprehensible and enormous a crime to kill a single person as it is to kill a large number of people. The only difference between the two is of degree, but in terms of the nature of the act itself there is no difference whatsoever.
From the Quranic verse quoted earlier one can gauge the great importance that Islam gives to peace and security. Islam demands that if a single person is killed, the entire society must react as if it is not a single individual, but, rather, the whole of humanity, that has been slain.
Dousing the Fires of Violence
The Quran tells us:
Whenever they kindle the fire of war, God puts it out. (5:64)
From this Quranic verse we learn something about God’s creation plan. We learn that this plan is based on the principle of peace. We learn that if someone is bent on kindling the fires of violence, we should try to put out the flames through peaceful measures so that the fire does not spread. It should never be that one party throws bombs and the other party retaliates in the same way. This is definitely not the proper way to react. The right way to respond is that if someone plants a bomb, you must defuse it.
The above-quoted Quranic verse indicates that throwing a bomb in retaliation for a bomb thrown by someone else is not the way that God wants us to behave. God wants us to respond in situations like this by seeking to defuse bombs and render them ineffective at the very outset itself, so as to prevent the disruption of peace.
It is natural that one will inevitably face various unfavourable conditions in society. No human society has ever been free of these. The solution to this problem is not to try to eliminate these conditions. Rather, their real solution is that we must make sure that we do not add an additional, undesirable condition to the already existing ones. We must not add one more bomb to the existing number of bombs. In this way, we can help prevent unfavourable conditions from further worsening. And, in this way, we can solve them. This is the real and effective solution to the problem. There is no other possible solution.
Strife After Reform
The Quran tells us:
Do not corrupt the land after it has been set in order. This is for your own good, if you are true believers. (7:85)
This Quranic verse indicates a fact of nature—that this world has been created perfectly. Here, everything has been made according to the plan desirable for it. This means that humans should act in a balanced way in this world, without distorting the balanced pattern of nature. If we distort this plan of nature, it will lead to chaos.
Innumerable processes are at work in the world, all in accordance with nature’s equilibrium. The earth moves in its orbit and revolves non-stop. The sun continues to pour its light on the world. The winds blow, the rains come, the rivers flow, the plants and trees grow, and so on. Innumerable processes like these carry on without any interruption, day and night, all of them in a perfectly peaceful manner, with no violence or confrontation whatsoever.
This is the plan of nature, and human beings should live according to it. Hence, we must completely abstain from violence and lead our lives entirely on the basis of the principle of peace. Those who behave to the contrary engage in what is termed in the Quran as fasad or corruption. They are definitely not engaged in promoting reform.
Avoidance, Not Confrontation
The Quran instructs us, ‘Avoid the ignorant’. (7:199)
The opposite of avoidance is confrontation. The method of avoidance keeps one within peaceful sphere, while the method of confrontation leads to violence with others.
No one—whether individuals or groups—lives alone in this world. People live in proximity to many others, each of whom has his own objectives and separate agendas. It is because of this that people and groups repeatedly come into confrontation and conflict with each other.
There are two ways to respond to this situation: avoidance of conflict, on the one hand, and confrontation, on the other. There is simply no third option. If one chooses the path of confrontation, it will only result in fighting. The whole of human history testifies to the fact that fighting only enables one to give vent to one’s pent-up emotions and that it brings no real benefit at all. Hence, one must abstain from, and consciously avoid, confrontation. This sort of avoidance not only saves one from further harm but also gives one the opportunity to carry on in the journey of progress without being stopped by any hurdles that may come one’s way. Such avoidance may seem like timidity in the face of an opposing party, but its purpose is actually to save oneself from useless confrontation and to carry on with one’s journey free from obstruction.
Patience, the Secret of Success
The Quran instructs us:
Have patience: God is with those who are patient. (8:46)
According to a hadith contained in the Musnad of Imam Ahmad, the Prophet is said to have declared that it is greatly beneficial to exercise patience in the face of things we do not like. Success goes along with patience. Along with difficulty, the Prophet added, there is ease. (Musnad Ahmad, Hadith No. 2803)
It often happens that when people are faced with a difficult situation or when they undergo a bitter experience, they get worked up. In some cases, they may even take to violence. But this sort of reaction is a result of being unaware of the laws of nature. The fact is that the laws of nature always support those who are firmly established in truth and justice. Such individuals and groups, if they act with patience and not in haste, will inevitably be successful. Success will inevitably come to them.
In most cases, those who fail are those who act hastily and who engage in emotionally-driven actions before their appropriate time. On the other hand, those who are patient always succeed.
According to the Quran (46:35), the opposite of patience is haste. A person who behaves in a patient manner follows the creation plan of God. In contrast, someone who deviates from the creation plan can be sure that it will be impossible for him to succeed.
Avoid Conflict
The Quran tells us:
Let them not dispute with you on this matter. Call them to the path of your Lord. (22:67)
From this Quranic verse we learn that not disputing with someone means not giving the other person the chance to dispute. That is to say, whenever differences arise between two parties, they should keep them within the limits of peaceful dialogue. They must never let these differences go beyond their initial limits and turn into a violent conflict.
In this world, tensions constantly arise on various grounds between individuals and groups. In itself, this sort of tension is something quite natural. It happens everywhere, and under all sorts of conditions. The real thing to consider here is that we should make sure that these tensions or differences do not get out of hand. If differences are not to create friction, they must remain within their limits. When differences turn into physical confrontation or violence, they transgress their limits. No differences are in themselves wrong if they remain within their limits. But when they go beyond this point, they become unacceptable.
The above-quoted Quranic verse tells us something about how a person inspired by a worthy and positive purpose in life conducts himself. For such a person to succeed, the only thing that should be a matter of discussion with others is his purpose. For anything else to become a matter of discussion between him and others is for him tantamount to poison.
Now, the question arises as to how such a person, who is motivated by a positive purpose in life, can establish a friction-free atmosphere in his relationship with others. The answer is that this is possible only by his exercise of patience in a unilateral manner. In practical terms, there is simply no other way. A person with a purpose in life adopts a policy of unilateral avoidance of confrontation, through which he is able to establish a balanced atmosphere in his relationships with others so that his journey continues uninterrupted.
War Only for Defense
The Quran tells us:
Permission to fight is granted to those who are attacked, because they have been wronged (22:39)
This Quranic verse teaches us an important principle that also relates to inter-community and international relations. And that is that the only legitimate war is one that is fought in defense, in response to clear aggression. All other forms of war are forms of zulm, or oppression, and oppressors have no place in God’s world. As this Quranic verse indicates, wars other than those that are defensive have no justification whatsoever.
War is something truly despicable. According to the eternal law of nature, peace is the general rule or norm, while war is an exception. War can be resorted to only under extreme necessity—in order to protect oneself, and that, too, only when all possible peaceful ways to avoid confrontation have been sincerely tried and have failed.
The Path of Patience Wins God’s Help
The Quran instructs us:
Have patience: God is with those who are patient. (8:46)
The path of patience can also be called the path of peace. The opposite of the path of patience is the path of violence. The above-quoted Quranic verse refers to a natural law—that those who walk on the path of peace will find that at every step natural factors support them. On the other hand, those who adopt violence are not supported by the laws of nature — and for such people there is nothing in this world but failure and destruction.
What does walking on the path of patience mean? It means that in the face of difficult or unfavourable conditions and situations, a person does not lose his tolerance, and so his positive thinking remains unimpaired. He distinguishes the possible from the impossible, and begins his journey from what he knows to be possible. He does not hanker after immediate results. Rather, he adopts the gradual way. He does not lose heart in the face of loss. Instead, he keeps walking ahead with the future in mind. He accepts what the present gives him. As for what he might receive in the future, he adopts a wait-and-see approach. He keeps his desires subservient to the laws of nature, rather than trying to subordinate the laws of nature to his desires. Patience is thus a completely positive action, and not a passive or negative reaction.
Turning Your Enemy into Your Friend
The Quran tells us:
Good and evil deeds are not equal. Repel evil with what is better; then you will see that one who was once your enemy has become your dearest friend. (41:34)
This Quranic verse tells us about one of nature’s secrets—and that is that inside every human ‘enemy’ there is a friend, and that we should discover this hidden potential friend. Once we do this, a veritable miracle will occur. The person who earlier appeared to us as our inveterate foe will turn into our close friend.
The fact is that enmity is not something natural or intrinsic. Rather, it is an artificial reaction. Whenever, for whatever reason, someone appears to become your enemy, you should not react in the same hostile way towards him. Rather, you must respond by trying to behave in a good, kindly way with him, even if you have to do this one-sidedly and despite the hostile behaviour of your imaginary foe.
This unilateral good behaviour on your part will dampen your opponent’s negative emotions. It will kindle the flame of humanity that slumbers deep in his heart. It will make him a new person, or, in the Quran’s words, your ‘dearest friend’.
The truth is that every human being is born with a common nature. Our common human nature is what unites ‘enemies’ and ‘friends’. This means that you share the same basic human nature as your supposed enemy. That is why, despite your grievances, you must search for this commonality between you and your opponent.
Hope from others what you hope from yourself.
A Result of Our Own Actions
The Quran tells us:
Whatever misfortune befalls you is of your own doing (42:30)
This Quranic verse describes a fundamental fact—that this world is based on the principle of causality. As the cause is, so the result will be. This verse teaches us that whenever we face any misfortune, we should discover its cause inside our own selves, and not start searching for it outside ourselves.
If a person realizes this fundamental truth and remains deeply aware of it, he will never blame others for his woes and start inflicting violence on them. Instead, the only thing that he will do is to engage in an unconditional survey of his own life. He will discover his own mistakes, so that by rectifying them he can save himself from further problems. To blame others for one’s problems is like a sick man blaming his neighbour for his illness and then going about fighting with him.
Suppose in a certain town the traffic rules require you to keep to the right. Now, if you start driving on the left you are bound to have an accident. Some car or the other is bound to collide with yours.
On the face of it, it would seem that this accident was caused by another car crashing into yours. But you certainly would not have the right to claim that it was not you, but, rather, the driver of the other car, who was at fault, and that it was he who banged into your car and injured you! You will have to admit that the fault was yours—because you were driving on the wrong side of the road—and that it was not the mistake of the other person, who was driving on the right side.
The same principle holds true in all aspects of our lives. Whenever you face any loss or misfortune in life, you ought to know in advance that whatever has transpired is because of your own wrongdoings. This is the right way to deal with life. If you think in this way, you will reform yourself and save your future. But if, on the contrary, you go about blaming others for your woes, you will only ruin your future. And, as for your past and your present—well, they have already been ruined!
Anger is a Weakness
The Quran refers to truthful people as those who ‘forgive when they are angry’ (42:37). This does not mean only to forgive and forget. Rather, it means rising above the psyche of anger and then behaving accordingly. It means thinking in a manner free from anger despite being driven to anger. It means to respond to a situation without being affected by anger.
Anger is a weakness, while not getting angry is a strength in its own right. If a person does not get angry, he can manage every situation. He can turn every matter in his favour. Anger destroys one’s intelligence. An angry person can neither properly understand the situation he is confronted with, nor respond to it in an appropriate manner. He is immediately drawn to violence, although violence is not the solution to any problem at all. In contrast, a person who can keep his anger under control will search for a peaceful solution—and a peaceful solution is the only certain solution to every problem.
A treasure-trove of enormous capacities is hidden inside the human mind. If a person does not get angry, he is able to use these amazing treasures that are contained in his mind in his own favour. But when a person becomes angry, being in a disturbed state of mind, he is not able to use his mental capacities. Not get angry is a great victory, while getting angry is a great defeat.
Remaining Patiently Steadfast on the Truth
The Quran tells us about people who save themselves from loss. Such people, it relates, ‘exhort one another to truth’ and ‘exhort one another to endurance’. (103:3)
Whenever someone is firmly established on the path of Truth or invites others to the Truth, it always happens that many people become his opponents. He has to face considerable opposition. At this juncture, what he has to do is to adopt the method of patience. He must withstand the difficulties he is faced with, and not try to blame others for them.
Patience is another name for a non-aggressive method. This means that a person who is on the path of Truth must not respond to violence with counter-violence. He must unilaterally abide by peaceful means. Patience is another name for this response.
Truth and violence cannot go together. If you want to be faithful to the Truth, you have to leave violence aside. No matter on what pretext it is used, violence is abhorrent, and all forms of violence are equally destructive. No seemingly wonderful or alluring excuse or pretext can absolve violence of its destructive consequences.
To engage in violence in the name of the Truth is itself a negation of the Truth. Those who engage in violence in the name of the Truth clearly indicate that they are not on the path of the Truth. A lover of the Truth can never be a lover of violence. Conversely, a lover of violence most certainly is not a lover of Truth, even if he believes himself to be Truth’s most ardent champion.
The Price of Peace
Everything has a price. You can acquire a particular thing only when you are ready to pay for it. In this world, you simply cannot get what you want without paying the appropriate price for it. This is true of peace as well. Peace, too, has its price. An individual or group can obtain peace only after paying the price. What is the price of peace? It is to tolerate loss.
This fundamental truth is narrated in the Quran in the following words:
We shall certainly test you with fear and hunger, and loss of property, lives and crops. Give good news to those who endure with fortitude. Those who say, when afflicted with a calamity, ‘We belong to God and to Him we shall return,’ are the ones who will have blessings and mercy from their Lord: it is they who are on the right path! (2:155-56)
This Quranic verse tells us about a basic fact of life. And that is that according to the law on the basis of which this world has been created, it is necessary that people will face different kinds of loss. Sometimes, they will face challenges from others. At other times, they may face economic problems or loss of power. Sometimes, they may face some accident or the other. At other times, they may be denied certain benefits that they consider to be their due. And so on.
Every person undergoes such unpleasant experiences at some time or the other in her or his life. This is entirely in accordance with the law of nature. In such a situation, if people do not tolerate their losses, it will easily result in violence. But if they accept and tolerate their losses, it will enable them to live in peace.
To patiently face and tolerate loss is not tantamount to being defeated. Rather, this stance requires great courage and boldness. It is to voluntarily accept reality. It is to remain aware that even though one may have suffered some loss, one still has many resources left, on the basis of which one can rebuild one’s life.
By abiding by patience and tolerance in the face of loss one saves oneself from losing one’s balance. Despite being temporarily unsuccessful, one is able to preserve the ability to see things in a balanced way. One is able to survey matters realistically and make new life plans. Forgetting what one has lost, one is able to carry on with one’s purpose in life on the basis of what one still has. One acts with wisdom, not hopelessness, and once again picks up one’s life and journeys ahead.
In life, a new day dawns after every night. This world is full of potentials and possibilities. Here, if you lose one opportunity, you can find another one. If you miss one step, another step leads to a new door which opens up to you. In this way, it always remains possible that if a certain plan fails, you can always make a new plan to carry on with building your life.
The fact of the matter is that in this world, bad news always comes along with good news. Every accident silently gives us the good news that we must not be frustrated and bitter, and that, instead, mustering our courage, we should search for new opportunities. If we respond in this positive way, nature itself gives us the good news that our loss is not permanent. It tells us that we can very soon rebuild our lives—and in a better way than before. It conveys to us that very soon we will discover that what seems to be our defeat is actually a source of guidance for us.
People who refuse to tolerate loss fall prey to negative thinking and so make their lives into an enormous burden. In doing so, they themselves become a burden on others. On the other hand, people who respond to loss with patience and courage can construct a new mansion on the ruins of the past. They can search for and discover a new dawn after a dark night, in the light of which they can carry on with their life’s journey unimpeded.
Accepting Offers of Peace
The aggression of the Quraysh of Makkah had led to a state of war between them and the Muslims. Among the Quranic commandments that were revealed at this juncture was this one:
Then if they should be inclined to make peace, make peace with them, and put your trust in God. Surely, it is He who is All–Hearing and All-Knowing. Should they seek to deceive you, God is enough for you. (8:61-62)
From this Quranic verse we learn that, according to Islam, peace is desirable to the maximum possible extent, so much so that if establishing peace entails a risk, then, too, it must be accepted. If in the course of war the opposing party makes an offer of reconciliation, it must be accepted without delay. Even if there is some doubt that this offer of reconciliation might involve some sort of hidden deception, reconciliation should still be made with the opposing party, based on the confidence that God is always with those who love peace, and not with those who engage in deception.
From this we also learn that in this world, the people who work to establish peace are always those who possess great courage. People and groups always have problems with each other. There will always be issues about rights being trampled upon and injustices being committed. In such a context, those who can establish peace are the ones who can rise above other considerations to focus on peace at all costs, and who will not accept any pretext for engaging in violence. Only such brave people can establish peace in the world. Those who lack this courage can only engage in constant conflict. They can do absolutely nothing as far as establishing peace is concerned.
Greater Provision
The Quran explains a fact of life in the following words:
Do not regard with envy the worldly benefits We have given some of them, for with these We seek only to test them. The provision of your Lord is better and more lasting. (20:131)
There are two ways you can lead your life. One way is to make the material world your target or objective and to seek your success in worldly acquisition and power. There are always differences between people as far as these things are concerned. People constantly fight with each other over these material things. And that is why materialistically-minded people always feel that their rights have been trampled upon by others and that they have suffered deprivation. These emotions are repeatedly expressed in the form of jealousy, revenge and violence.
Another way of leading your life is to focus on your achievements. A person who lives in this way is content with himself. He seeks whatever he wants within himself, and this saves him from resenting or hating others and inflicting violence on them. He obtains the sustenance of the Lord—which means that he has acquired the firm faith that he has found the Truth, that he has discovered that the existence that God has bestowed on him is far more valuable than all the treasures of gold and silver. He lives with such an awakened mind that the entire cosmos becomes for him an intellectual and spiritual feast.
A person who receives the sustenance of the Lord in this way has risen so high that things such as power and wealth appear to him to be very paltry. His mindset automatically makes him a lover of peace. He comes to regard hatred and violence as so utterly meaningless that he simply has no time at all to hate or to make plans of inflicting violence on anyone. Why would someone who has gained an invaluable treasure run after paltry baubles?
Peace, the Means for Security
The Quran relates that the Prophet Shu‘ayb was addressed by his people thus:
They replied, ‘Shu‘ayb, we do not understand much of what you say. In fact, we see that you are powerless among us. Were it not for your clan, we would have stoned you, for you are not strong against us.’ (11:91)
This verse refers to the protection provided by members of the Prophet Shu‘ayb’s clan, who, despite not being true believers, protected him on the basis of tribal custom. This same phenomenon is expressed in a hadith in the Musnad of Imam Ahmad, according to which God has sent every prophet along with the protecting power of his community. (Musnad Ahmad, Hadith No. 10903)
In ancient times, long before the rise of modern forms of governance, people were protected by fellow members of their respective tribes. According to tribal custom and tradition, it was the duty of the tribe to protect its members against other tribes. In those days, this served as a protecting power for the prophets, too. Thus, the Prophet Muhammad received such protection from Abu Talib, head of the Banu Hashim clan. Even though Abu Talib did not accept Islam, in accordance with tribal tradition he continued to protect the Prophet from his opponents. (see, Ibn Hisham, As-sirah Nabawiyyah, vol. 1, p. 164)
In the present age, the tribal system has, of course, disappeared. But the role of protective power that it once performed is now played by the secular system based on the modern conception of the state. This system now provides believers, including those engaged in dawah or inviting people to God’s path, the same sort of protection. The modern secular state gives all its citizens the guarantee that they can follow, preach and propagate the religion of their choice. No one can obstruct them from doing so, provided, of course, they do not engage in violence.
The protective shield that guarded the prophets in the past was based on the tribal system. It was a tribal protection mechanism, not a specifically Islamic one. Yet, despite this, the prophets accepted it. Likewise, in today’s world, the protection that Muslims enjoy is a secular one, and not a specifically Islamic one. In accordance with the practice of the prophets, Muslims must accept this protective mechanism and engage in peaceful dawah work. However, Muslim ‘leaders’ of the entire world branded secularism as ‘irreligiousness’ (la-deeniyat) and unleashed a verbal as well as physical war against it. In this way, they unnecessarily turned into enemies of secularism. Thereby, they left unused the valuable protection that the secular system provided them.
Mercy for Humanity
Addressing the Prophet Muhammad, God says in the Quran:
We have sent you forth as a mercy to all mankind. (21:107)
The advent of the Prophet was an expression of God’s mercy for the whole of humankind. Through the Prophet, God informed us about the principles on the basis of which human beings can come to inhabit what the Quran refers to as daar-us-salaam or ‘home of peace’ (10:25), an abode of peace and security for its inhabitants. Through the Prophet, God conveyed to us teachings that can make for a peaceful society. The Prophet presented humankind with a complete ideology of peace. He provided us with a formula that can enable us to abstain from hatred and violence and lead a healthy life. He ushered in a revolution that made it possible for humanity to avoid confrontation and war and nurture a peaceful society.
Because of certain compelling circumstances, the Prophet had to fight some battles, but these were so minor that they might be more appropriately called skirmishes, rather than wars. The Prophet gave peace the status of a complete and comprehensive way of life. He taught us that violence leads to destruction, while peace leads to construction. He cited patience as the highest form of worship, which means remaining firmly on the path of peace. He called strife, the disrupting of the peaceful system of nature, the biggest crime. He gave such importance to peace that he equated the killing of a single individual with the slaying of the whole of humankind.
The Prophet taught us to greet each other with the greeting Assalamu Alaikum or ‘May peace be upon you!’ This means that our relationships with each other should be based on peace and security. He taught us that success in the Hereafter is the real goal of human activity and struggle in this world. In this way, he uprooted the false belief that the purpose of our life is worldly progress, which is the basis of all forms of confrontation and violence. He gave humanity this beautiful formula: Become someone who benefits others. And if you cannot benefit others, then at least become harmless as far as they are concerned. He taught us not to consider anyone as our enemy. From him we learnt that if we behave in a good way with our opponents, we will realize that there is a potential friend hidden deep within every person we think of as our foe.
Jihad, a Peaceful Activity
Mulla Ali Qari was a famous Islamic scholar and jurisprudent. He was born in Herat, which is now in Afghanistan, and died in Makkah in 1606. He was the author of a number of books on various Islamic subjects. One of these books is Mirqat ul-Masabih, which is a commentary on a Hadith collection.
In the chapter on jihad in this book, Mulla Ali Qari writes that the word ‘jihad’ literally denotes struggle and effort. He then goes on to add that at a later time, which is to say after the Prophet’s demise, ‘jihad’ began being used to refer to war against the disbelievers. (Mulla Ali al Qari, Mirqāt al-Mafātīh sharḥ Mishkāt, vol. 6, p. 2452)
Every word has both a literal as well as a conventional meaning, one that relates to how the word is normally used and understood. This is the case with the word ‘jihad’, too. The word ‘jihad’ comes from the root juhd or jahd. The literal connotation of this is exertion with much effort. The word ‘jihad’ is conventionally used for various sorts of exertion or struggle, one of which is war. However, it is used only for a particular and exceptional sort of war, one which is fought in the cause of God (fi sabil Allah). A war that is pursued for wealth and power will not be called a jihad.
The Quran uses two different words in this regard: jihad and qital. Where the reference is to a peaceful struggle or exertion the Quran uses the word ‘jihad’. For instance, the Quran (25:52) refers to a peaceful jihad of dawah or inviting others to accept the faith through the Quran. And when the reference is to physical war the Quran uses the word qital, as for instance, in verse 121 of the third chapter of the Quran. But in the later period, after the demise of the Prophet, the word ‘jihad’ began to be used often as synonymous with qital, or war. However, even if this usage of the term ‘jihad’ is regarded as proper, still it would be only an expanded usage of the term. In terms of the actual or essential meaning of the word, jihad is a term for a peaceful action, not a violent one. It is undertaken to transform people intellectually and spiritually, not to kill them.
Peace at All Costs
The Prophet Muhammad was a great lover of peace. His opponents repeatedly wanted to embroil him in war, but he avoided it and stayed away from fighting with them. However, on a few occasions, in the face of the one-sided aggression of his opponents, he was forced to engage in defensive battles, which were of a temporary nature. One of these defensive battles was the Battle of Badr.
At the very moment when the two armies faced each other at Badr, an angel of God came to the Prophet. The angel told the Prophet that God had sent him a message of salam or peace. Hearing this, the Prophet replied that God is Peace, peace is from Him and to Him is peace. (Ibn Kathir, Al-Bidaya wa’l-Nihaya, Vol. 3, p. 327)
From this incident we learn that, even at the time of war, the Prophet remained a peace-loving person. Even at this moment of great emergency, his mind did not come to be filled with hatred and violence. Rather, even at this time he continued to think in terms of peace and security. At this moment, too, his heart was heaving with the hope that, with God’s help, he could establish an atmosphere of peace and security in the world. A true person is he who, even during war, thinks of peace, and who, even during battle, harbours the hope of peace and security in his heart.
This is no ordinary matter. Rather, it is an exalted model of positive thinking. War is the most negative of all negative things. The Prophet here stands at the edge of war but on his lips are words, not of bloodshed and violence, but, rather, of peace and security. This undoubtedly reflects a very lofty character, that of one who, even in the face of violence, thinks of peace, and who in the midst of war makes plans for reconciliation.
God’s Name is Peace
The Quran tells us various names (or attributes) of God. One of these is As-Salam, i.e. ‘The Source of Peace’. This means that God is the epitome of peace. God loves peace and security so much that He has as one of His names As-Salam. The noted scholar Al-Khattabi writes that God is that Being from (Al Khatabi, Shan ul Dua, p. 41) Whom all people are safe and secure, and from Whom they experience peace, not violence.
When God’s dealings with human beings are based on peace and security, human beings should deal in the same way with each other, too. That is to say, we should relate with each other with peace and security, and not with harshness and violence.
Who is Strong?
According to a hadith report, the Prophet said that a strong person is not one who defeats others in wrestling, but, rather, only he who when angry, keeps his nafs, or lower self, under control. (Sahih al-Bukhari, Hadith No. 6114; Sahih Muslim, Hadith No. 2609-a)
To be able to suppress one’s anger while in an overwrought state is a sign of self-control. And, self-control is, undoubtedly, the greatest power. In moments of anger, self-control saves one from wrong actions. One who is lacking in self-control will burst out uncontrollably when he is angry, so much so that he can easily become violent. To keep one’s anger under control is the way of a peace-loving person, while letting oneself get out of control when angry is the way of a person who glorifies violence.
Suppose two people have a fight and one of them hurls the other to the ground. This may signify only that the former is physically stronger than the latter. However, physical strength is a very limited sort of power. In contrast, someone who is angry but is able to control his anger and behaves in a balanced way with the person who provokes him to become angry is much stronger than the person who is only physically strong. His behaviour proves that he possesses the power of intelligence, which is undoubtedly much more powerful than physical strength. Such a person can, because of his wise planning, win every battle without physically harming anyone.
The Formula for Social Peace
What is the ideal formula for social peace? How can social equilibrium be established? In this regard, a hadith gives us some valuable clues.
According to this report, the Prophet said that fitna, or strife, is asleep, and that God’s curse is upon one who wakes up a sleeping fitna. (Kanz al Ummal, Hadith No. 30891) Self-restraint in this case is a natural formula for social peace.
The fact of the matter is that within every human being there is a deeply-rooted egotism. And this egotism is such that if it is provoked, it very quickly explodes and sets off violence. However, nature has arranged for this egotism to be asleep within every person’s breast. It is present within everyone, but, in accordance with the system of Creation, it is in a somnolent state. Under such conditions, a simple way to establish a peaceful society is to let the egotism that is fast asleep inside people’s breasts remain as it is.
It is only those whose egotism has been provoked who go about disrupting social peace. If one abstains from provoking other people’s egotism, social peace will not be ruptured. From this we learn that establishing social peace is within our own control, rather than this being dependent on others. Through your positive behaviour you can avoid provoking other people’s egos, and then you will certainly remain protected from their wrath.
Salvation in Silence
There are a number of traditions of the Prophet on the importance of silence. According to one tradition, the Prophet said that one who keeps silent has attained salvation. (Sunan At Tirmidhi, Hadith No. 2501; Sunan Al Darmi, Hadith No. 2755; Musnad Ahmad, Hadith No. 6481)
This does not mean that people should stop speaking and become totally silent. Rather, what it actually means is that one should become silent and think and only then should one speak. We should properly train ourselves and develop the habit of speaking less and keeping silent more, and of speaking only after we have properly thought about what we are going to say. This we can do by developing the habit of consciously engaging in this practice in our ordinary, everyday conversations. If we can develop this habit in our everyday conversations, then we will respond in the same way when we are faced with extraordinary or challenging situations.
Ordinarily, what most people do is that when they are faced with a situation, they react immediately and unthinkingly, blurting out whatever comes to their mind at that moment. This is not at all a proper way to react. Rather, one must first think, and, only after that, begin to speak. If you respond in this way, you can save yourself from having to later repent about what you had said, because once you say something, you can never take it back.
It generally happens that when one is faced with an unfavourable situation, one flares up and speaks in an unpleasant manner. A simple way to save oneself from this is to develop in one’s daily conversations the habit of first thinking and only then speaking. Once you become used to thinking and only then speaking in ordinary, day-to-day conversations, then, because of this habit, you will do just the same when you are confronted with difficult situations. Your habit of controlling yourself in ordinary, everyday conversations will enable you to speak in the same way, keeping yourself under control and speaking with mental discipline in emergency situations, too.
Much of the chaos and conflict in this world has to do with words. Some words provoke hatred and violence. Other words nourish a climate of peace and humaneness. If people could only do this one thing—making the correct choice of words while speaking, and then keeping their emotions under control—most conflicts and strife would die even before they were born.
To be able to keep oneself under control while speaking is a very great thing. Only those people who keep examining themselves and constantly keep a check on their words and deeds possess this lofty attribute.
When you hear something, you should not answer or react immediately. Instead, you should pause for a while, ponder on what you have heard, and think of what your ideal response should be. This will guarantee that you reply in a proper manner to what you have heard. Instead of reacting to stones with stones, you will find yourself responding with flowers and thereby you will achieve success!
Do Not Confront the Enemy
In a hadith recorded in the Sahih al-Bukhari, the Prophet is said to have remarked that one should not desire confrontation with one’s enemy, and that one should ask for peace from God. (Sahih al Bukhari, Hadith No. 2966) This indicates that if someone thinks of us as his enemy, we should not react in the same way by making him our enemy and starting to fight with him. Rather, despite this person’s enmity, we should seek to avoid quarreling with him. Even though he treats us as his enemy, we should try to avoid fighting with him.
When, in this hadith report, the Prophet tells us to ask God for peace, it means that we should adopt the path of peace, rather than confrontation, and that along with our peace-loving efforts we should seek succour from God. Your plea to God should not be for the destruction of the enemy. Rather, you should ask, ‘O God! Bless me so that, despite people’s enmity, I do not take to the path of violence and confrontation, but, instead, that I carry on with the journey of my life walking on the path of peace.’
From this we learn that according to the law of nature, peace is the general rule, while violence is an exception. We also learn that if a person or group appears to be one’s enemy, confrontation is not the only way to respond. A better and more effective way is to solve the problem of an enemy through peaceful actions. The power of peace is both more effective and beneficial than the power of violence.
The Method of Non-Violence
According to a hadith report, the Prophet said that God grants to non-violence what he does not grant to violence. (Sahih Muslim, Hadith No. 2593 ; Sunan Abu Dawud, Hadith No 4807) This is a way of expressing a law of nature that God has established in this world. On the basis of this law, if you behave in a gentle, non-violent way, your work will be more effective. But if you are harsh and violent, you will not succeed, and your efforts will fail.
Whenever someone adopts the harsh and violent way, his efforts are unnecessarily divided on two fronts: on his own inner development, on the one hand, and on fighting his external enemies, on the other. In contrast, if someone is gentle and non-violent, it becomes possible for him to focus all his energies on just one front: on his inner development. Consequently, he will be much more successful.
The above-mentioned hadith tells us about this basic law of nature on the basis of which the entire system of this world functions. Whatever one obtains in this world is what one gets by behaving in accordance with, rather than in violation of, this system. This system of nature is based completely on the principles of peace and non-violence. That is why whenever you obtain something in this world, it is by these principles of peace and non-violence. By deviating from them, you can be sure that you will get nothing at all.
The Limits of Dissension
A hadith report relates that the Prophet declared that the best jihad is to speak a word of truth and justice in front of an oppressive ruler. (Sunan At Tirmidhi, Hadith No. 2174; Sunan Abu Dawud, hadih No. 4344; Sunan Ibn Majah, Hadith No. 4011) The Prophet is also said to have declared that a person who sees something in his ruler that he does not like should exercise patience with regard to that matter. (Al Bukhari, Hadith No. 7143; Sahih Muslim, Hadith No. 1849) Likewise, in a hadith contained in the Sahih Muslim, the Prophet is said to have declared that one should listen to one’s ruler and obey him, even if he whips one on one’s back and seizes one’s wealth. (Sahih Muslim, Hadith No. 1847)
These hadith reports appear to provide two different commandments. On the one hand, we are told that if we see something wrong with our rulers, we should openly announce it. On the other hand, we are also told that if we see something wrong with our rulers, we should exercise patience in that regard and that even if he oppresses us, we should tolerate it.
These prescriptions clearly indicate the distinction between announcing something, on the one hand, and taking action on it, on the other. It is a desirable thing that if you see something wrong with your rulers, you should announce it in the form of exhortation and well-wishing. But as far as taking practical steps as a reaction are concerned, one should completely abstain from them. One must distinguish between the politics of exhortation and that of confrontation. Using the legitimate right of exhortation, one should completely stay away from political confrontation.
It is very important to keep this distinction in mind. Whenever people launch movements to practically confront their rulers and make plans to oust them from power in the name of ‘reform’, it inevitably creates a violent atmosphere in society. However, if people abstain from such politics of conflict and remain satisfied just with verbal exhortation, peace will always prevail and society will not degenerate into a jungle of violence.
Peaceful Means Are Better
A hadith recorded in the Sahih al-Bukhari sheds light on a very important Islamic teaching. According to this tradition, whenever the Prophet had to choose between two methods with regard to any matter, he would always choose the easier one. (Sahih Al Bukhari, Hadith No. 3560; Sahih Muslim, Hadith No. 2327; Abu Dawud, Hadith No. 4785; Ibn Majah, Hadith No. 1984; Musnad Ahmad, Hadith No. 24549)
If you view this choice of the easier option in the context of violent versus peaceful methods, it would be true to say that whenever the Prophet was faced with any issue, he chose peaceful, and not violent, methods to deal with it. This is because violent methods are definitely difficult, while peaceful methods are certainly easy.
However, this is not simply a matter of ease versus difficulty. Rather, it means that peaceful methods are always efficacious, while violent methods are always ineffective. Instead of solving a given problem, violent methods only further exacerbate it and make it seem even more complicated. In this regard, we learn from the hadith referred to above that a more difficult method is one which makes it more difficult to achieve one’s goal. In contrast, an easier method s makes attaining one’s goal easier.
Flexibility, Not Rigidity
A hadith report likens a true worshipper of God, to a soft plant, which, whenever it is faced with a gust of wind, bends accordingly. And when the gust dies down, the plant once again stands up. (Al Bukhari, Hadith No. 5644; Sahih Muslim, Hadith No. 2810; Musnad Ahmad, Hadith No. 15769) In this way, it saves itself from troubles and difficulties.
According to this hadith, there are two ways to face a storm. One way is to be rigid when faced with it. The other way is to be flexible. Another way of putting this is to say that one way of reacting is the violent way, while the other is the peaceful way. God wants us to abstain from the former and to choose the latter.
Those who try to react to a storm by adopting the method of rigidity only show by this that they are victims of extreme egotism. In contrast, the path of peace is based on modesty. In this world, those who let their egotism dictate their behaviour are bound to face destruction, while success is for those who adopt the path of modesty. This is expressed in the form of a hadith, according to which the Prophet said that God will raise high those who behave modestly. (Musnad Al-Shihab, Hadith No 335)
Peaceful Citizens
Explaining who a true believer is, the Prophet is said to have remarked, so we learn from a hadith report, that people’s blood and wealth are safe from such a person. (Sunan At Tirmidhi, Hadith No. 2627)
There are two ways of living in society. You can live peacefully with others, or you can choose to keep quarreling with them. The hadith referred to here indicates that the way of a true believer is to live along with others as a peaceful citizen. Such a person lives without creating any problem at all for other people’s life, property and honour. Under no conditions whatsoever does he engage in violence.
How can members of a society live in peace with each other, refraining from troubling and oppressing each other? There is one way—and this is that, despite whatever complaints against others one may have, one should remain steadfast on the path of balance. One should bury deep in one’s heart the complaints one has against others. One should abstain from venting one’s ire and other negative emotions on others. In a society that consists of people who are like this, every individual will feel safe at the hands of everyone else. This peaceful society is an ideal human society.
Waiting is also a Solution
Awaiting the bounteous abundance of God is an excellent form of worship. (Sunan At Tirmidhi, Hadith No. 3571)
Every individual and group repeatedly faces difficult situations. On such occasions, people, whether consciously or otherwise, take this difficulty to be a permanent condition, and so they immediately begin to fight against it. But this sort of fighting always proves to be futile. Its only outcome is that it adds some more difficulties to an already difficult situation.
No difficult situation lasts forever. It is always temporary. And so, the only easy solution to a difficulty is to adopt a policy of waiting. That is to say, one should not unnecessarily start fighting against a difficult situation. Instead, one should simply adopt a ‘wait-and-see’ policy. As a result of this policy, you will save yourself from losing your peace of mind, and whatever has to happen will happen in its own time.
When people are faced with a problem, they generally look for an instant solution. This is the basic problem. If, instead, one adopts a wait-and-see approach, the problem will no longer remain a problem at all.
Divine Warning, Not Oppression by One’s Fellow Men
According to a hadith, the Prophet is said to have predicted with regard to the Muslim ummah that that soon people would summon one another against them just as when eating, people call others to share their meal. (Sunan Abu Dawud, Hadith No. 4297)
Events show that this prediction came true in the second half of the 18th century with the emergence of European colonialism. The Europeans later began being joined by other communities. And this process is continuing till today. The question is: Why did this happen?
A study of the Quran reveals that this happened directly in accordance with the practice, or sunnat, of God. God’s sunnat in this regard is that He sends warnings to communities or peoples to wake them up. This is a sort of shock treatment to jolt people and make them reform themselves. As God says in the Quran:
When the affliction decreed by Us befell them, they did not humble themselves, but rather their hearts hardened, for Satan had made all their doings seem fair to them. (6:43)
This Quranic verse mentions a common human tendency—of dressing up a bad deed in beautiful-sounding words so that its wrongness is concealed. This is exactly what has happened with Muslims in present times. Present-day Muslim leaders have, consciously or otherwise, done exactly what this Quranic verse describes.
The problems that present-day Muslims faced from other communities were Divine warnings. However, Muslim leaders began expressing these problems in terms of ‘oppression’ and ‘conspiracies’. As a result of this, Muslims failed to see that these events had occurred in order for them to realize their own mistakes and turn to their own internal reform. Muslims did not realize this, and owing to the wrong guidance of their ‘leaders’, the whole animus of the Muslims was directed on to, and against, other communities. These events were intended to make Muslims introspect, but they came to be wrongly construed as meaning that they should criticize other peoples. This tendency began magnifying over time, till it assumed the form of violence and militancy.
The Power of Silence
Umar Farooq, the second Muslim Caliph, is said to have remarked, ‘Destroy falsehood (batil) by keeping silent about it.’ (see, Abu Nuaym Al Asbahani, Hilyatul Awliya Wa Tabaqatul Asfiya, vol. 1, p. 55)
According to the law of nature, truth is destined to live and falsehood is doomed to die. And so, to put an end to falsehood, it is enough just to keep silent about it. To talk about it or to demonstrate against it is only to give it life. To ignore falsehood and to remain silent on it causes its death.
Remaining silent on falsehood simply means to ignore it. It means not to express any reaction to it in any way whatsoever. It means not protesting against it. Only those who have realized how the laws of nature function in this matter can respond to falsehood in this way. Those who are bereft of this realization agitate against falsehood, and, in doing so, become a cause for giving it life.
Violence, a Result of Frustration
Violence is a result of a sense of being deprived, while peace is a result of a sense of attainment or achievement. People who think they have been deprived or robbed of something of theirs by others always remain immersed in negative thinking. This feeling is often expressed in the form of violence. On the other hand, those who feel that they have achieved something in life experience peace of mind. They always lead peaceful lives.
Individuals and groups that hate others, sometimes going to the extent of inflicting violence on them, prove by their actions that they feel that they have been deprived. In contrast, individuals and groups who live peacefully prove by their actions that they have achieved what they wanted to in life.
What is the reason that some people feel deprived? And, who are those others who always live with a sense of achievement or attainment?
The greatest attainment in life is to find God, while the greatest deprivation is to fail to find Him. If you have found God, nothing else remains for you to find. On the other hand, those who fail to find God suffer the maximum possible deprivation, and then nothing can cure them of their sense of deprivation.
Positive Status Quoism
No sooner do you want to do something than you find yourself faced with some hurdle or the other. This happens in the case of individuals as well as entire communities. Now, one way to react to this is to first fight against these hurdles in order to try to get rid of them and then to begin whatever work one wants to. This is what is conventionally called ‘radicalism’.
Radicalism seems to appeal to certain highly emotional people, people with a proclivity to extremism. Yet, it is not useful for any sort of positive purpose. Radicalism is effective only for destruction, not for construction. Radicalism not only causes the destruction of an existing system, but it also leads to the destruction of social traditions that have evolved over centuries. People are subjected to unspeakable horrors because of the bloodshed and disruption wrought by radicalism. Experience shows that although it may appear attractive at the ideological level to some people, in terms of its practical consequences radicalism has nothing positive about it at all.
Another way to respond to the challenges one inevitably faces in life is to totally avoid confrontation with a given situation, and, instead, remaining within the limits of possibility, to plan one’s efforts. Accepting for the time being the given status quo, one can use the opportunities that still remain available to one. This method may be termed ‘positive status quo.’
Radicalism always produces violence. In contrast, ‘positive status quoism’ fulfills its purpose while preserving social peace. Radicalism always only further exacerbates a given problem. Conversely, ‘positive status quoism’ fulfills its purpose without creating any problems in society. The former leads to destruction, the latter to construction.
The method of reform that the Prophet Muhammad used in ancient Arabia was that of ‘positive status quoism’. For instance, at that time, there were 360 idols inside the Kabah. This was a big problem. But in the early Quranic revelations no order was revealed to purify the Kabah of these idols. Instead, in this initial period the Quran’s exhortation to believers was to ‘purify your garments’ (74:4). This meant purification of one’s moral character, and that of others, too.
No Justification for Violence
Violence is against human nature. It murders humanity. It is the most heinous of all crimes. Yet, despite this, why do some people still engage in violence? The reason is very simple: Such people fabricate a justification for violence, and then they begin actually to believe that their violence is justified.
But the fact is that every single justification or pretext that is offered for violence is false. Whenever an individual or group engages in violence, it also has, at the very same time, the possibility of choosing non-violent or peaceful methods. Yet, in such a situation, it still chooses violence. Why? When the opportunity exists to act without violence, why do some individuals or groups choose to act violently?
Violence should be abandoned completely and peace should be accepted completely. One should never resort to violence under any pretext whatsoever. No matter what the conditions are, one must necessarily remain firmly wedded to peaceful methods.
Solving Enmities
People often think of certain communities as their enemies. And then, on the basis of this imaginary perception, they start fighting against them, supposedly to save themselves from the consequences of their enmity. This imaginary enemy of theirs is, however, wholly false. And so are those actions which they engage in to counter this so-called enemy’s imagined threat.
Enmity is not a constant aspect of human existence, unlike, say, the fingers of one’s hands. It is just a superficial aspect. Through positive actions, every enmity can be ended. It is like a bit of dirt that stains a glass. This bit of dirt can easily be removed—by simply washing it off with some water. A bit of dirt on a glass is not a problem in itself. The problem is created when you do not have clean water to wash it off.
It always takes two hands to clap. You cannot clap with just one hand. In the same way, enmity is a two-sided affair. If someone considers you his enemy, you can respond by not considering him your enemy. In this way, his enmity will automatically cease. The most effective way to end the problem of enmity is not to be the enemy of someone who sees you as his enemy.
Stockpiling Weapons is Useless
I was once told by a successful businessman that he lived in an area adjacent to a locality inhabited by people of another community and was very concerned about protecting himself and his family from these people if they attacked him. And so, he bought every member of his family a licensed gun. ‘Now I think that I and my family are safe,’ he said. ‘I have no fear of riots now.’
I replied to him, saying, ‘You may know the principles of business, but you are unaware of the principles for social existence. You cannot protect yourself with a gun or revolver. The way to protect yourself in society is to become a good neighbour to the people around you. Let your neighbours be safe in your presence. And then, inevitably, you will find that you will also be safe living among them. If you hate them, you will only receive hate from them in return. If you are genuinely concerned about their well-being, you will, in turn, receive the gift of love and concern from them.’
I went on, ‘Suppose a crowd of people from another community gathers outside your house, and you stand on your balcony and start shooting at them with your gun. Do you really think that matters will end there? Not at all! You should know that firing on people is a cognizable offence. And so, if you fire on them, the police will immediately arrive, and of course you can’t fight with the police!’
‘You should also know,’ I added, ‘that there is a fundamental difference between your having a gun and the police having guns. Despite having a gun, you do not have the legal right to use it to shoot anyone. But the police do have this right. Fighting with another community may seem like two equal parties fighting each other, but it is an entirely different thing if you fight with the police. In the event of such a confrontation, the two parties in the confrontation would be completely unequal. In such a situation, for you to use your gun would, in terms of results, be like inviting an angry bull to attack you. Obviously, then, this sort of step is no protection at all. Rather, from the point of view of its results, it will only cause your devastation.’
Conscience, the Best Judge
Once, a Muslim man built a new house for himself. Then, he fenced in an adjacent bit of land and included it in his garden. His neighbour was a Hindu contractor. This Hindu contractor claimed that the land belonged to him. And so, he instigated some Hindus of the town to take action against him. A crowd of Hindus gathered on the road outside the Muslim man’s house and started shouting slogans.
The Muslim man had two guns with him, but he did not use them. Instead, he came out of his house all alone and empty-handed. He did not say a word to the slogan-raising crowd except to ask them who their leader was. A man stepped out of the crowd, saying that he was their leader and asked him what he wanted.
The Muslim man turned to the crowd and requested them to remain where they were. Then, he took their leader into his house and requested him to be seated. He asked the leader why the crowd had gathered outside.
The leader angrily replied, ‘You have grabbed a Hindu brother’s property, and that’s why we have come here!’
The Muslim man gently said, ‘You are aware that the name of the rightful owner of any property is mentioned in the official documents. These documents decide who the rightful owner of a plot is. So, what you should do is to take my documents and those of my contractor neighbour and then go to your home and examine them. You be the judge in this matter. After studying both our documents, whatever decision you come to I will unconditionally accept.’
At this, the leader suddenly turned friendly. He had entered the Muslim’s house in a rage, but he now stepped out all smiles. Then, he addressed the crowd outside, saying, ‘You all go back to your homes. Miyan-ji [a term of respect for a Muslim man] has himself made me the judge in this affair. I will see his and the contractor’s documents and come to a decision.’
Accordingly, the leader went home and studied both sets of documents. And in a few days’ time he gave a decision that was wholly in favour of the Muslim man.
If the Muslim man had reacted to the crowd by grabbing his gun and firing, it would certainly have provoked the angry demonstrators’ egotism, or nafs-e ammara. And then things would have gone totally against him. But by using wisdom and reasonableness instead of a gun, he awakened their conscience, or nafs-e-lawwama. And when the conscience awakens, its decision is always in favour of justice. It never decides in favour of oppression and injustice.
Victory Can Also Be Defeat
Pyrrhus was a Greek king who lived in the third century BCE. He fought the Romans and was victorious over them. But in the course of this war, his army and the entire economy of his kingdom were badly devastated. It was an apparent victory for Pyrrhus, but, from the point of view of its results, it was synonymous with defeat. On the basis of this historical incident, the phrase ‘Pyrrhic victory’ came into being. It refers to what seems, on the face of it, to be a victory, but what in reality is a complete defeat.
If you examine the history of war in general, it will not be an exaggeration to say that most victories have turned out to be ‘Pyrrhic victories’. Every victor has to necessarily face two types of loss—one, destruction of life and property, and the other, a burning hatred in the heart of the defeated party for the victor. No victor can escape these two losses. If there is at all any difference among victors in war in this regard, it is that some victors have to face these losses at once, while others have to contend with them at some later stage.
This question of loss is connected only with the use of violent methods. The use of peaceful methods is an entirely different case. Peaceful methods lead only, and always, to victory and nothing else. There is no question of defeat at all as far as the choice of these methods is concerned, so much so that even if the result of using peaceful methods appears in the form of what seems to be a defeat, it is still actually a victory. This is because by using peaceful means one may lose a war but one does not lose the available opportunities. These opportunities and possibilities still remain open to one. Availing these, one can start new efforts and journey towards success.
Stop Complaining At Once
A complaining mentality is a baneful mentality. It makes people think negatively. A person who always complains is rendered incapable of thinking positively. And this sort of mentality is, without a shred of doubt, the root of all ills. In most cases of violence, it is this mentality of constant complaint that is seen to be at work.
This world has been created in such a way that most people will often be led to complain about each other. In this regard, what we need to do is to dispel a complaint about someone as soon as it enters our minds. However, what generally happens is that a complaint is formed, first in our conscious minds, and then, if we constantly obsess about it, gradually it seeps into our unconsciousness. And then it becomes so deeply entrenched that after this it cannot be rooted out.
In this situation, the wise approach is to nip all complaints in the bud. You should remove them soon as they appear in your mind. If you do not do this, they will gradually become an integral part of your psyche, and, after this, your thinking will become negative. You will start thinking of others as your enemies. You might even, if you get the opportunity, resort to confrontation and physical violence against those you have complaints against, even if this is entirely counterproductive for you.
The formula for nipping complaints in the bud is suggested in the following Quranic verse:
Whatever misfortune befalls you is of your own doing (42:30)
This means that whenever you have a complaint against somebody, what you should immediately do is to turn the direction of the complaint towards yourself. You should search for some explanation of the issue in which you yourself emerge as the culprit. When you realise that the mistake is actually yours, and not someone else’s, you will set yourself to rectifying your mistake and not waste your time making demands and protesting against some imaginary enemy.
