The Bloody Toll of Terror
Terrorism is one of the gravest menaces facing our 21st-century world because it sees acts of violence as the only way to achieve political aims. The particular aim or problem depends on the terrorist's individual worldview. According to the terrorist's perverted outlook, political dilemmas and conflicts caused by ethnic and cultural differences can only be resolved by violence. No group can get what it wants, except by "blood and iron".
The terrorists believe that their objectives—enforcing their demands, spreading their organization's propaganda-can be attained only by damaging the fabric of society; when unease, fear and conflict come to dominate daily life. Some groups aim to take advantage of the climate of disorder that their actions bring about. They think that it will be easier to achieve their aims when social stability has collapsed and individuals are wracked with fear and uncertainty. From the disorder, they claim, will rise what they call "righteousness and justice." But expecting that acts of terrorism can establish righteousness and justice, or that problems can be resolved by violence, is a terrible mistake. Violence is counter-productive: All they that live by the sword shall perish by the sword.
In the Qur'an Allah describes such people as "those [who] cause corruption in the earth." (Surat ar-Ra'd: 25)y, So far, they have managed only to increase the number of deaths among the innocent, and among their own supporters as well. Every year, terrorist attacks cause thousands to live in fear and anxiety and suffer economic harm, not to mention those who are wounded or killed. Terrorism threatens all of mankind, its toll so very terrible that fighting it has become urgently essential.
Terrorism is close to home!
There are an estimated 500 terrorist groups in the world. These include international cartels controlling trade in drugs, arms and prostitution, as well as underground organizations, marginal movements, various radical ideological groups and deviant cults that stage actions allegedly in the name of religion. Many terrorist organizations do operate within their own countries' borders, but a number target what they have decided are "enemy" countries, through attacks on prominent sites and individuals that, they calculate, will elicit a huge public reaction. From the reaction, they seek to achieve fame, in fact notoriety, which they hope that will add to their power.
Though terrorism has existed since the earliest times, through esoteric organizations like the Sicarii or Assassins, and flourished in the modern times through revolutionary bodies such as the sans-culottes of the French Revolution or the Russian nihilism of the 19th century, its threat really came to the fore in the 20th century, which saw an explosion in acts of terror and in the number of terrorists who committed them. Weapons of mass destruction and the rapid advance of technology made terrorist attacks much easier and vastly increased their destructiveness.
By the 1960s, people began to seriously wonder what might happen if a terrorist group managed to acquire some kind of nuclear weapon that could result in the deaths of tens of thousands. A biological or chemical attack could wipe entire populations off the map. No such attack happened, fortunately. But by the 1990s, the opportunities of such attacks increased. These concerns only heightened with the collapse of the Soviet Union and the weakening of control over its nuclear arsenal. The development of the internet and the facilitation of all forms of information increased these worries still further.1 Fear of terrorism became the subject of hundreds of films and books. Reports were written about the possible consequences and much research was carried out. Now, all too obviously, terrorists could go beyond familiar, limited actions like bombings, armed robberies, skyjackings and kidnappings, to attack entire communities. Such attacks could be carried out by remote control or computer, with no direct human intervention.
A number of recent fears in the US involving biological weapons like the anthrax bacterium revealed the scale of the threat posed by bio-terrorism and biological weapons. With the help of an experienced chemist in a simple laboratory, terrorists can now threaten the lives of thousands. One of the first examples of this occurred in 1984, when 750 people were poisoned in four restaurants in a small town in Oregon.2 Later, it was revealed that a Hindu-inspired New Age cult under the leadership of Baghwan Shree Rajneesh was responsible. Disciples had grown salmonella bacteria on their farms and placed them in salad bars in area restaurants. In 1995, the Aum Shinrikyo ("Higher Truth") cult released the poison gas sarin in the Tokyo underground subway system, leading to the deaths of 12 people and another 5,500 being injured. Subsequent inquiries revealed that the cult had tried to construct biological weapons in its own laboratories, revealing just how severe a threat terrorism poses to the public.3
In the 21st century, computer technology is expected to play an important role in terrorist attacks. Meanwhile, more "conventional" forms of terrorism, like bombings, arson attacks, skyjackings and kidnappings are still going on all over the world, from Europe to America, from Asia to Africa. Since 1962, for example, members of the ETA (Euskadi Ta Askatasuna) terrorist organization, fighting for independence for the Basque region of Spain, has carried out many terrorist attacks in the country, resulting in the deaths of more than 800.4 For years, the Irish Republican Army seized world headlines with its bloody attacks intended to gain independence for Northern Ireland. The central aim of the IRA was to end British control of Northern Ireland and to achieve the reunification of the island of Ireland. It generally operated in Northern Ireland and London, but was also involved in bombings in various European countries, such as Germany. Since 1969, IRA terrorist attacks and Britain's methods of "counter-terrorism" caused the deaths of more than 3,200 on both sides of the conflict.5 Millions of dollars' worth of damage was caused by IRA bombings of airports and underground stations, again aimed at civilians. During a European Football Championship match on June 15, 1996, an IRA car bombing in a Manchester shopping center resulted in some 200 injuries.
Currently, no country can feel safe from this kind of threat. The few examples just cited show just how deeply terrorism has come to influence people's lives. No longer the problem of just a few specific nations, it is a threat that faces all mankind. Because no one can tell when, where or how terrorists will strike, the fight against them can no longer be considered the duty of a handful of countries or organizations. Terrorism, threatening the entire world, can be resolved only if well-intentioned people support each other in search of peace, friendship and brotherhood.
Terrorism's dark face
Terrorism is currently inflicting suffering and physical damage all over the world, not only in the United States, but in the African countries of Uganda, Angola and Nigeria; in the European nations of Great Britain, France and Spain; in Asian countries like Japan, and throughout the Middle East and Latin America. At any moment, civilians can find themselves facing a terrorist attack, whether sitting at home or at a movie theater, in a shopping center, riding a bus or at their workplace. Naturally, terrorism's ability to enter people's homes has led to considerable anxiety and alarm. People are hesitant to enter crowded areas or use public transport, and their daily lives are becoming intolerable. But that is exactly what terrorism wants to see, whole communities living in fear and alarm.
The evidence from terrible attacks throughout the world certainly confirms that concern. In 1996, there were 296 incidents with 314 people killed and 2,912 injured. In 1997, terrorism's scope began to expand. There were 439 attacks, 398 were aimed at workplaces or non-official premises, leading to the loss of 139 civilian lives, 39 of them civil servants or military personnel.6
According to the U.S. State Department, the number of terrorist attacks in 2000 saw an 8% rise over 1999, with 423 deaths and 791 injured. Between 1981 and 2000, the total number of deaths resulting from terrorist attacks was 9,184.7These figures do not include all the people who died in all terrorist attacks across the globe. The report considered only attacks by international terrorist organizations, not those inflicted by local terrorist groups. In Turkey alone there were 21,866 terrorist attacks between August 15, 1984 and October 31, 2001, costing the lives of 5,605 security personnel and 4,646 civilians. A further 16,562 members of the security forces and 5,091 civilians were injured.8
Graphs prepared by the U.S. State Department. The top one shows the regional distribution of terrorist incidents between 1995 and 2000. The bottom graph gives the chronological distribution of such incidents from 1981 through 2000.
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The physical damage and economic harm resulting from terrorist actions add yet another sobering dimension to the picture. The disorder and anarchy provoked by such incidents prevents investment in the affected regions. Attacks aimed at the economic infrastructure does not just hold back development. Existing resources are also destroyed, creating economic difficulties that impede social life across a wide spectrum of areas, particularly education. Military costs of the struggle against terrorism impose yet another burden. This diversion of resources that should be spent on raising standards of living affects not just the nation in question, but the entire global economy.
This summary reveals the grim picture that terrorism represents, bringing destruction all over the world and causing untold harm to people's lives.
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On October 21, 1999, a rocket attack on a crowded shopping center in the Chechen capital of Grozny resulted in 110 deaths and 400 injuries.
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Atheist Ideologies and the Rise of Terrorism
If a sick person is to be treated properly, an accurate diagnosis is essential. Whatever treatment follows that diagnosis must be implemented meticulously and decisively, until the sickness is finally expelled from the body. If not, the illness will inevitably recur. The same applies to one of the most serious ills affecting society. One of the chief reasons why we cannot find effective solutions to this century's social problems is that their causes have not been properly identified. When dealing with any social problem, the first thing to do is establish what causes give rise to it. Otherwise, whatever measures are taken can only be temporary.
The roots of terrorism are often sought in concrete matters, so the fight against it, aimed at these superficial targets, cannot provide lasting results. In order to free the world from terrorism, the principal factors behind it must be identified and eliminated.
The tangled web of terrorist logic
It is not possible to defeat terrorism by security measures. By itself, military force is only likely to meet with increased violence, producing a vicious circle in which bloodshed continues to be answered with more bloodshed. When embarking on the fight against terrorists, we need to understand, and then combat, their way of thinking, the way they view life and other human beings and how they justify their use of violence.
A terrorist believes that he can only succeed by using violence. He wants people around to fear him, and cloaks himself in pitilessness, ruthlessness and aggression to bring that fear about. Anyone opposing his ideas is an enemy, whom he regards as an object that needs to be eliminated. In his article, "Terrorists View us as Targets, not as Humans," psychotherapist and Journal Sentinel writer Philip Chard examines the terrorist mindset and how they justify violent attacks aimed at defenseless people:
"Researchers have glimpsed aspects of [the terrorists'] psyches. Most prominent among these is their capacity to view their victims as things, as objects, as statistics that, they hope, will show up on a casualty list."They don't want to experience their victims as human beings, as they would a friend or loved one. Rather, they strive to view them as pawns on a political chessboard. Consequently, from their own vantage point, terrorists don't perceive themselves as killing ‘people.' In order to slaughter with ease and callous indifference, they mentally dehumanize us into ‘targets' ... Their ‘cause,' whatever it may be, is sufficiently sacred, noble or desperate that it justifies the carnage they instigate ... For most terrorists, their chief interest resides in effects, not persons ... They are after ... the impact of the massacre, not the experience of the massacre itself. Terrorists want to murder hope, or a way of life, or the spirit of a group of people or an entire nation. They destroy human beings because they believe doing so is the fastest and most direct route to that goal."11
Philip Chard draws our attention to a most important matter; that terrorists feel not the slightest pang of remorse at the death of others. On the contrary, the more they can kill, the more successful they foolishly consider themselves to be, and they rejoice in that fact. Such ill minds can quite happily shoot innocent people and bomb small children. For them, shedding blood becomes a source of pleasure due to their perverted logic. They cease to be human and turn into savage monsters. If one of them does evidence the slightest remorse, he is immediately branded a traitor by his more radical comrades. Being more radical and more bloody is regarded as being more devoted to the cause, so the zeal to kill increases constantly. Since any dispute can easily be defined as betrayal, terrorists invariably use guns against each other, and carry out attacks on other splinter groups within their own ranks.
This passionate attachment to violence goes deeper than political ideologies and in fact stems from an underlying misconception about human nature. The terrorist mindset draws its inspiration from materialist philosophy and Darwinist thought. Darwinism regards human beings as animals and maintains that living things evolve through a struggle for survival in nature. Eliminating the weak, so that the strong can emerge victorious, forms the essence of any terrorist's twisted thinking.
The terrorist mindset was built by Darwinism
According to the error that is Darwinism, there is constant conflict in nature, and ruthless competition for survival. The strong always defeat the weak, thus enabling progress. Out of that concept came the idea of the "struggle for survival" and such terms as "the favored races" (European whites) and "inferior" ones (Asian or African races). This distorted and racist logic laid the groundwork for hatred and conflicts all over the world. In turn, Darwin's idea of "the survival of the fittest" justified a great many movements that led to hatred, enmity, conflict and war.
Darwinism still indoctrinates people with the deception that humans are no more than a highly developed animal species, the result of blind chance, and that they have no Creator. This ill theory maintains that the world once consisted of nothing but inanimate rock, soil and gasses. By sheer coincidence, life emerged as a result of the effect of natural forces like wind and rain and lightning on organic molecules. The theory illogically goes on to explain all life on earth, including human beings, as a product of the blind forces of nature and mere chance. Yet this theory of evolution is a huge deception that violates the most basic laws of chemistry and biology and defies all reason and logic. (For more on this subject, see Chapter 7, The Evolution Deception). However, the theory is imposed on modern society with enormous propaganda, and people indoctrinated with this idea foolishly believe themselves to be the products of chemical and biological accidents, free of all responsibility to the Creator and His moral code. Moreover, those under the spell of Darwinist logic, who regard life as a battlefield that therefore justifies all kinds of wickedness in the struggle for survival, are brainwashed with the terrible idea that it is normal to treat other people like animals, and even to exterminate them.
People educated with such ideas transformed the 20th century into one of savagery, supported conflict as part of Darwinism and even regarded war as the most important means of furthering their aims. "Dialectical conflict" became the so-called justification for the massacres carried out by Communist ideologues. Over the course of the century, Communist terror cost the lives of some 120 million people. Darwin's nonsensical "struggle for survival between the races" and "natural selection" laid the foundations for Nazism. Adolf Hitler claimed that only the superior races could, or should, survive. The fascist terror he inspired unleashed a wave of slaughter across the entire world. Some 55 million people died in World War II, which began as a result of the Nazis' policies of war and occupation. Those people in the 21st century who still follow those ideas regard violence as the only way and want this century to go down in history as one of terror.
Darwinism's theory that man is a warring animal, with which so many are subconsciously indoctrinated, has wreaked dreadful harm on mankind. Terrorist attacks are echoes of that. Darwinist slogans that maintain that only the strongest can survive, praise violence, support conflict and see war as a virtue need to be thrown, once and for all, into the dustbin of history. Darwinism's overthrow can undermine all of those ideologies that support conflict and violence.
On the other hand, the definition of human nature by the monotheist faiths is much different. Christianity, Judaism and Islamthe three religions believed in by most people in the world, all oppose the Social Darwinist value called conflict. As we will see in greater detail in subsequent sections, each of these religions aims at bringing peace and security to the world, while opposing the oppression, torture, and killing of the innocent. Conflict and violence, they agree, are abnormal and unwanted concepts, violating the morality that Allah has set out for Man. Darwinism, on the other hand, perversely regards violence and conflict as essential, and therefore justified. In short, the source of the world's terrorist nightmare lies in atheism and its contemporary equivalents: Darwinism and materialism.
Since schools in many countries teach Darwinism as established scientific fact, new generations of terrorists are inevitable. From that point of view, it is a most urgent matter to prevent young people from being taught that they are the result of chance, descended from animals, totally unfettered with no duties towards Allah and can survive only by emerging victorious in the struggle for survival. Anyone brought up to believe such concepts will inevitably be selfish, aggressive, ruthless and prone to violence. Such young people are easily susceptible to anarchic and terrorist indoctrination. Following such ideologies, they can become cruel enough to kill children and murder their own brothers and sisters, without batting an eyelid. The communist, racist and fascist terror groups that have plagued the world for the last hundred years are the products of just such an educational system.
In light of these facts, we need to expose the true rottenness of terrorist logic. People need to be awakened to the fact, as effectively as possible, that all those who support and believe in Darwinism are mistaken. Man is not unfettered and irresponsible. We do have a Creator, Who watches us at all times, knows even our innermost thoughts and Who, in the hereafter, will call us to account for all our deeds. Our Lord has created Man different from the animals, in that we possess a soul, reason, free will, judgment and powers of discrimination. If a weak-willed person, easily angered, regards himself and others as mere animals, he can act in a totally ruthless manner and easily do them harm. It makes no difference if those others are totally innocent children. But anyone who possesses reason and conscience and knows that he bears a soul, given him by Allah, holds his anger in check, no matter what the circumstances. His judgment and conscience will always prevail. Never will he do the slightest thing for which Allah might one day call him to account.
In the Qur'an (Surat ash-Shams: 7-10), Allah reveals that Man is inspired by both evil and the will to avoid it. Therefore, it is not some imaginary evolutionary process that underlies moral degeneration and the commission of crimes. Immorality and crime come from the evil side of human nature, which can only be defeated by personal devotion to the moral values that Allah has taught to humanity through religion. If people have no faith in Allah and do not believe they must ever account to Him for their actions, they have no reason to avoid committing evil in the forms of personal greed and dishonesty or social evils like wars, racist killings, gang wars or ruthless skinhead assaults. On a less dramatic level, it accounts for why people are left to starve, and for the rampant injustice and ruthlessness in the world today. There is no end to the cruelties of those who regard Man as only an animal species, illogically believing that they, like animals, are engaged in a struggle for survival. Not believing in Allah and the hereafter, they induce others to forget about them too.
Every human being bears a soul breathed into him by Allah, and is responsible to the Creator Who created him out of nothing. In the Qur'an, Allah reminds those who think of themselves as totally unfettered that they were created and will be resurrected after death: "Does Man reckon he will be left to go on unchecked? Was he not a drop of ejaculated sperm, then a blood clot which He created and shaped, making from it both sexes, male and female? Is He Who does this, not able to bring the dead to life?" (Surat al-Qiyama: 36-40),
So far, we have concentrated on how Social Darwinism, believing that violence is the solution to every problem, encourages violence and is the foundation of terrorism. That is why demolishing the Darwinist theory which teaches that man is an animal, that only the physically powerful can survive, and that human life is a battleground will also demolish one of terrorism's mainstays. The most effective means of protecting people from the nightmare of terrorism is spiritual education. Societies can achieve permanent peace only when their individuals learn to live by proper morality. Beyond that, other measures, rules and precautions to regulate the life of society can go only so far, but can never eradicate the scourge of terrorism.
Only Love Can Defeat Terrorism
In the Qur'an (Surat as-Sajda: 9), Allah reveals that He has breathed His own soul into Man, His creation, and that Man is His representative on earth (Surat al-An'am: 165). One of the most important differences between Man and the animals is that Man was created with both earthly desires and with a conscience. Every person possesses desires that incite him to evil, along with a conscience that inspires him to avoid it. Alongside such pleasing attributes inspired by that conscience, love, sacrifice, compassion, humility, affection, honesty, loyalty and kindness, he also possesses destructive and undesirable tendencies, stemming from his earthly desires. By means of his conscience, however, the believer can distinguish between right and wrong and opt for what is morally right. Strong belief in and fear of Allah, faith in the hereafter, powerful fear of the endless torments of hell and a yearning for paradise all keep the temptations of his earthly desires at bay. Therefore, he always behaves well towards people, is forgiving, responds to wickedness with good, assists those in need and shows compassion, love, affection and understanding.
Terrorists, on the other hand, listen to their earthly desire for violence instead of their consciences, and can easily turn to all forms of wickedness. They become loveless, aggressive people who easily hurt others without the slightest pang of conscience. Having no fear of Allah, they do not know the morality of religion, nor do they practice it. Nothing can stop them from committing crimes.
In restraining its citizens, society's prevailing rules can go only so far. As a result of its law enforcement units, the state may be able to partially protect streets and public spaces, and, by means of a powerful system of justice, may be able to take the necessary means to maintain public order and ensure that the crime rate drops. But since it is impossible to keep watch on every individual, 24 hours a day, it is essential that people's consciences enter the equation at some stage. Someone who does not heed the voice of his conscience can easily turn to crime when on his own or surrounded by people of like mind. The result is a society of individuals who gladly lie when they feel it necessary, have no compunction against enjoying unfair profits and feel no qualms about oppressing and exploiting the weak. In a society that has lost all spiritual values and has no fear of Allah, purely physical measures are clearly not going to solve every problem. The morality of religion, on the other hand, commands a person to avoid evil deeds, even when on his own and when he knows that nobody in his community will ever punish him for his misdeeds. The person who knows that Allah will call him to account for his every deed, his every decision and his every word, and will reward him for them accordingly in the hereafter, will always avoid evil.
Terrorist organizations cannot possibly have any place in a society whose people avoid evil of their own free will. Where religious morality prevails, problems that give rise to organizations supporting the use of violence will disappear naturally. If the whole of society possesses superior virtues like honesty, sacrifice, love and justice, there can be no place for such things as poverty, unequal distribution of income, injustice, the oppression of the weak or limitations on freedoms. On the contrary, a social order will emerge that meets the wants of the needy, where the wealthy protect the poor and the strong protect the weak, and where everyone can enjoy the very best health care, education and transport systems. Compassion and understanding will dominate the relationships between different ethnic groups, religions and cultures.
For these reasons, proper morality is the key to solving so many social problems. The source of that key, in turn, is the Qur'an, which Allah has revealed as a guide for mankind.
Moderate Islam - in other words, true Islam
For half a century after the first verse was revealed to the Prophet Muhammad (may Allah bless him and grant him peace), Islam underwent such an expansion as has seldom been seen. It spread from the Arabian Peninsula to the whole of the Middle East, North Africa and even Spain, drawing the attention of many in the West. In the words of the famous Islamic expert John L. Esposito, "What is most striking about the early expansion of Islam is its rapidity and success. Western scholars have marveled at it."12Over the next centuries, Islam reached all corners of the world, from Indonesia to Latin America. Today, Islam is accepted as the fastest growing religion, and its roughly one billion followers represent about one-fifth of the world's population. Interest in Islam particularly increased after the terrorist attacks of September 11, 2001. (For more details, see The Rise of Islam by Harun Yahya).
Looking at today's Islamic world, we see a wide range of religious practices, depending on societies' different customs and traditions, their cultural heritage and world views. This has led some individuals researching or trying to understand Islam to form mistaken impressions. Those differences may symbolize only the traditional values of the society under examination, not Islam itself. The only way of arriving at an accurate opinion of Islam is to put aside these differences and turn to the Qur'an, where the essence of Islamic morality is set out, and to the actions of our Prophet (may Allah bless him and grant him peace).
Even if Muslims comprise the majority in a community, that does not mean that a community's behavior, views and judgments will necessarily be Islamic, nor that they need be defended in the name of Islam. When evaluating an individual's, or community's, view of Islam, that must always be borne in mind. Differences may stem from prevailing conditions. The only way to ascertain whether those views are correct is by turning to the Qur'an, the most accurate source of truth about Islam, and to the actions of our Prophet (may Allah bless him and grant him peace).
It is most unfair to pass judgment on Islam and Muslims without studying the Qur'an to learn whether a particular practice appears in it. Examining the lifestyle of a single community only can seriously mislead anyone who tries to understand Islam and form opinions about it. First, what needs to be done is to learn about Islam from its true source. Then, once the various models in different parts of the world are considered in the light of those criteria, many who only imagined they knew about Islam will actually come to do so for the first time and can free themselves from the errors they have been laboring under so far.
Islam forbids the killing of innocents
In the Qur'an, Allah reveals that it is a great sin to kill an innocent person, and anyone who does so will suffer great torment in the hereafter:
… If someone kills another person—unless it is in retaliation for someone else or for causing corruption in the earth—it is as if he had murdered all mankind. And if anyone gives life to another person, it is as if he had given life to all mankind. Our Messengers came to them with Clear Signs, but even after that, many of them committed outrages in the earth." (Surat al-Ma'ida: 32)
This verse equates the killing of one innocent person to slaughtering all of humanity! In another verse Allah expresses the importance that the faithful attach to life:
Those who do not appeal to any other deity besides God [alone]; nor kill any soul whom God has forbidden [them to] except with the right to do so; nor fornicate. Anyone who does so will incur a penalty. (Surat al-Furqan: 68)
In yet another verse, Allah issues the following commandment:
Say: "Come, and I will recite to you what your Lord has forbidden for you": that you do not associate anything with Him; that you are good to your parents; that you do not kill your children because of poverty—We will provide for you and them; that you do not approach indecency – outward or inward; that you do not kill any person Allah has made inviolate – except with the right to do so. That is what He instructs you to do, so that hopefully, you will use your intellect. (Surat al-An'am: 151)
Any Muslim who believes in Allah with a sincere heart who scrupulously abides by His holy verses and fears suffering in the hereafter will avoid harming even one other person. He knows that the Lord of Infinite Justice will suitably reward him for all his deeds. In one of the hadiths, our Prophet (may Allah bless him and grant him peace) listed the kinds of people who are not pleasing to Allah:
"Those who act cruelly and unjustly in the sacred lands, those who yearn for the ways of the ignorant, and those who wrongly shed human blood."13
Islam Commands People to Behave Justly
Islamic morality commands believers to behave justly and morally in making a decision, speaking or working, in short, in every area of their lives. Allah's commandments in the Qur'an and the Sunna of our Prophet (may Allah bless him and grant him peace) describe that concept of justice in great detail. With their warnings, all the messengers revealed to us in the Qur'an brought peace and justice to all the communities where they were sent. The prophets helped lift cruelty and despotism from the shoulders of the community of the faithful. As Allah has revealed in one verse:
Every nation has a messenger, and when their messenger comes, everything is decided between them justly. They are not wronged. (Surah Yunus: 47)
A most important feature of Islamic understanding of justice is that it commands justice at all times, even if one is dealing with a person who is near and dear. As Allah commands in another verse:
You who believe! Be upholders of justice, bearing witness for Allah alone, even against yourselves or your parents and relatives. Whether they are rich or poor, Allah is well able to look after them. Do not follow your own desires and deviate from the truth. If you twist or turn away, Allah is aware of what you do. (Surat an-Nisa: 135)
In that verse Allah clearly states that to a believer, the wealth or social status of whomever one deals with is of no importance. What is important is fairness, no one should be treated unjustly, and to scrupulously implement the holy verses of Allah. In another verse, it is commanded:
You who believe! Show integrity for the sake of Allah, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just. That is closer to heedfulness. Heed Allah. Allah is aware of what you do. (Surat al-Ma'ida: 8)
In that verse, Allah orders the faithful to always act justly, even toward their own enemies. No Muslim can make a spontaneous decision based on the fact that the person he is dealing with has once harmed him or left him in a difficult situation. Even when he is a personal enemy, if the other side is genuinely in the wrong, every Muslim has a duty to respond with good will and to display the morality Allah has commanded.
Allah has issued the following commandment to believers: "Allah does not forbid you from being good to those who have not fought you in the religion or driven you from your homes, or from being just towards them. Allah loves those who are just."(Surat al-Mumtahana: 8) Here, He informs Muslims how their relationships with other people should be. These verses are the very foundation of a believer's attitude toward others, formed not by the nature of the people he is dealing with, but by Allah's revelations in the Qur'an. That is why Muslims with pure hearts always support what is right. Their determination on this matter is revealed in these terms: "Among those We have created, there is a community who guide by the Truth and act justly according to it." (Surat al-A'raf: 181)
Other verses in the Qur'an on the subject of justice read:
Allah commands you to return to their owners the things you hold on trust and, when you judge between people, to judge with justice. How excellent is what Allah exhorts you to do! Allah is All-Hearing, All-Seeing. (Surat an-Nisa: 58)
Say: "My Lord has commanded justice. Stand and face Him in every mosque and call on Him, making your religion sincerely His. As He originated you, so you will return." (Surat al-A'raf: 29)
Allah commands justice and doing good and giving to relatives. And He forbids indecency and doing wrong and tyranny. He warns you so that hopefully, you will pay heed. (Surat an-Nahl: 90)
All over the world, people are subjected to cruel treatment because of their race, language or skin color. Yet according to the view of justice as set out in the Qur'an, a person's ethnicity, race or gender are of no importance, because Islam maintains that all people are equal. Our Prophet's (may Allah bless him and grant him peace) words, "All of you belong to one ancestry of Adam, and Adam was created out of clay,"14 stress that there is no difference between people. Skin color, social status and wealth confer no superiority on anyone.
According to the Qur'an, one reason why different tribes, peoples, and nations were created is so that they "might come to know one another." All are servants of Allah and must come to learn one another's different cultures, languages, customs and abilities. One intent behind the existence of different nations and races is cultural wealth, not war and conflict. All true believers know that only godliness —in other words, the fear of Allah and faith in Him—can impart superiority. As Allah has revealed in the Qur'an:
Mankind! We created you from a male and female, and made you into peoples and tribes so that you might come to know each other. The noblest among you in Allah's Sight is that one of you who best performs his duty. Allah is All-Knowing, All-Aware. (Surat al-Hujurat: 13)
In another verse, Allah has revealed that:
Among His Signs is the creation of the heavens and earth and the variety of your languages and colors. There are certainly Signs in that for every being. (Surat ar-Rum: 22)
History offers many examples of the faithful behaving with complete justice towards other peoples, helping Islam grow with incredible speed over a wide area, taking in North Africa, the whole Middle East and even the Iberian Peninsula. By means of these conquests, the civility and compassion of Islamic morality was spread to many races, nations, communities and individuals, bringing together millions in a bond of mutual understanding, the likes of which had never been seen before. The renowned researcher Joel Augustus Rogers has examined the various races and the relationship between the black race and other countries. In his book Sex and Race, he describes Islam's influence on the world in these terms:
One reason why Islam was able to survive so brightly for centuries is the almost complete absence in this religion of value-judgements based on race and class, the disregarding of the colour of an individual's skin or his social class and the fact that promotion to the highest levels of a community is based on ability alone… Islam established the greatest and at the same time the freest racial melting-pot in history, and the mixing of these races took place within the body of the most extensive empire the world has ever seen. At the height of its power the Islamic Empire stretched from Spain and central France in the West to India, China and the Pacific Ocean in the East, including Central Asia. The rulers of these extensive territories were of various colours. The colour of peoples' skins was even less important for Muslims than the colours of the flowers in a garden is to the flowers themselves.15
Professor Hamilton Alexander Rossken Gibb is one of the world's foremost experts on Islam. In his book Whither Islam? he describes the Islamic view of other races:
No other society has such a record of success uniting in an equality of status, of opportunity, and of endeavors so many and so various races of mankind… Islam has still the power to reconcile apparently irreconcilable elements of race and tradition. If ever the opposition of the great societies of East and West is to be replaced by cooperation, the mediation of Islam is an indispensable condition.16
Islamic morality aims at a society built on brotherhood and peace, freedom and security. That is why all communities that come into contact with Islam have given up their oppressive, cruel and aggressive ways and have, instead, built peaceful and civilized societies. (For further details, see Justice and Compassion in the Qur'an by Harun Yahya.) In their works, many Western historians have documented Islam's deep and positive effects on communities that came into contact with it. In The Making of Humanity, Professor Robert Briffault discusses the relationship between Western society and Islam:
The ideas that inspired the French Revolution and the Declaration of Rights, that guided the framing of the American Constitution and inflamed that struggle for independence in the Latin American countries [and elsewhere] were not inventions of the West. They find their ultimate inspiration and source in the Holy Quran.17
These extracts indicate how, down through the centuries, Islamic morality has taught people about peace, understanding and justice. Nowadays, nearly everyone is seeking just such a model, and there is no reason why such a culture should not come about once again. All that is needed is people's desire to live by the morality of the Qur'an, starting with themselves and later, making efforts to convey it to others. When everyone, from the highest ranks to the very lowest, begins to implement the morality commanded in the Qur'an, they will become just, compassionate, understanding, full of love, respectful and forgiving. That, in turn, will bring peace to all of society.
The Muslim should use soft words to call people to the morality of Islam
Every Muslim has a duty to call others to the morality of Islam and to inform them of the existence of Allah and the proofs of His creation. Allah Himself has revealed that responsibility in the Qur'an"Let there be a community among you who call to the good, and enjoin the right, and forbid the wrong. They are the ones who have success." (Surah Al-'Imran: 104)Allah also reveals how that invitation is to be made:
Call [them] to the way of your Lord with wisdom and fair admonition, and argue with them in the kindest way. Your Lord knows best who is misguided from His way, and He knows best who are guided. (Surat an-Nahl: 125)
Correct and courteous words accompanied by forgiveness are better than charity followed by insulting words. Allah is Rich Beyond Need, All-Forbearing. (Surat an-Nahl: 263)
True believers know the importance of this responsibility, described in the Qur'an: "They believe in Allah and the Last Day, and enjoin the right and forbid the wrong, and compete in doing good. They are among the righteous." (Surah Al-'Imran: 114) Therefore, they call on all those around them, friends, relatives, everyone they can reach, to believe in Allah, fear Him and display a proper morality. This pleasing characteristic of Muslims is described in the Qur'an:
The men and women of the believers are friends of one another. They command what is right and forbid what is wrong, and perform prayer and pay charity tax, and obey Allah and His Messenger. They are the people on whom Allah will have mercy. Allah is Almighty, All-Wise. (Surat at-Tawba: 71)
It is clear from this verse that all believers, throughout the course of their lives, are charged with explaining that proper morality, living by it themselves, recommending good deeds to others and advising them to avoid evil. Allah commands believers to use soft words, "Say to My servants that they should only say the best…" (Surat al-Isra: 53)
Allah describes good words and bad in this analogy in the Qur'an
Do you do not see how Allah makes a metaphor of a good word: a good tree whose roots are firm and whose branches are in heaven? It bears fruit regularly by its Lord's permission. Allah makes metaphors for people so that hopefully they will be reminded. The metaphor of a corrupt word is that of a rotten tree, uprooted on the surface of the earth. It has no staying-power. Allah makes those who believe firm with the Firm Word in the life of this world and the hereafter. But Allah misguides the wrongdoers. Allah does whatever He wills. (Surah Ibrahim: 24-27):
Anyone who wishes to lead a virtuous life should encourage others toward virtue. Anyone who wants to see good should make an effort to help spread it. Anyone who wants to see others behave according to their conscience should encourage them to do so, and anyone who opposes cruelty should warn those who engage in it. In short, anyone who wants right to prevail should call on all others to abide by it. When issuing that call, however, it is most important to keep in mind that only Allah can inspire people to become Muslims and cause words pleasing to them to have any effect. Allah has revealed that our Prophet (may Allah bless him and grant him peace), as a result of his noble character and superior morality, always treated people well, and has recommended him as a role model for all mankind.
Islam commands solidarity and cooperation among people
In the Qur'an Allah has issued this command:
... help each other to goodness and Allahliness. Do not help each other to wrongdoing and enmity. Have fear of Allah. Allah is severe in retribution. (Surat al-Ma'ida: 2)
As that verse makes clear, the faithful struggle only for what is good. They consider the words of Allah in the Qur'an: "Whatever good you do, Allah knows it." (Surat an- Nisa: 127) They never forget that they will be recompensed for all they do in the Sight of our Lord, but Allah reveals that pleasing mutual aid needs to be in a framework of "good and Allahliness." The meaning of goodness is also explained in the Qur'an :
It is not devoutness to turn your faces to the East or to the West. Rather, those with true devoutness are those who believe in Allah and the Last Day, the Angels, the Book and the Prophets, and who, despite their love for it, give away their wealth to their relatives and to orphans and the very poor, and to travelers and beggars, and to set slaves free, and who perform prayer and pay charity tax; those who honor their contracts when they make them, and are steadfast in poverty and illness and in battle. Those are the people who act loyal. They are the people who guard against evil. (Surat al-Baqara: 177)
True goodness, therefore, is rather different from the way society in general perceives it. Those who do not live by the morality of the Qur'an view good deeds as favors they confer, whenever they happen to feel like it. Usually they restrict such good deeds to giving money to a beggar, or giving up their seat on the bus to an elderly person.
Yet as we have seen from the above verse, in the Qur'an Allah describes goodness as a concept encompassing the whole of a believer's life, as an obligation that must be fulfilled throughout the course of his life, not only when he feels like it or happens to remember it. As a servant, any Muslim possesses true sincerity and helps the poor and needy, even if he himself is in need, even giving up the things he loves (Surat al-Insan: 8). In Surat adh-Dhariyat: 19, which reads, "And beggars and the destitute received a due share of their wealth," Allah has revealed that rendering assistance, helping others and doing good are all incumbent upon Muslims. They give help unconditionally, and believers are ready to make any sacrifice to encourage others towards what is good. They expect nothing in return, apart from winning the pleasure of Allah. In the Qur'an, Allah describes such behavior by believers:
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We feed you only out of desire for the Face of Allah. We do not want any repayment from you nor any thanks. Truly We fear from our Lord a glowering, calamitous Day. (Surat al-Insan: 9-10)
Muslims know that Allah is the Lord of infinite justice, and never forget that their good behavior will be suitably rewarded in the hereafter. Nor do they forget that life in this world is only temporary, and that their true home lies in the sight of Allah. In the Qur'an, He warns people of their inevitable end, and calls on them all to behave in a manner pleasing to Him:
We did not create the heavens and earth and everything between them, except with truth. The Hour is certainly coming, so turn away graciously. (Surat al-Hijr: 85)
Worship Allah and do not associate anything with Him. Be good to your parents and relatives and to orphans and the very poor, and to neighbors who are related to you and neighbors who are not related to you, and to companions and travelers and your slaves. Allah does not love anyone vain or boastful. (Surat an-Nisa: 36)
The recompense for those who exhibit pleasing behavior is of great good news for all of mankind, and is revealed in these verses:
But as for those who believe and do right actions, We will not let the wage of good-doers go to waste. (Surat al-Kahf: 30)
When those who have done their duty are asked, "What has your Lord sent down?" their reply is, "Good!" There is good in this world for those who do good, and the abode of the hereafter is even better. How wonderful is the abode of those who guard against evil: Gardens of Eden which they enter, with rivers flowing under them, where they have whatever they desire. That is how Allah repays those who guard against evil. (Surat an-Nahl: 30-31)
Islam commands us to do good and avoid evil
Believers learn the true meaning of good and evil from the Qur'an, a book revealed by Allah as the standard by which to discern the true from the false." Concepts such as good and bad, right and wrong, are elucidated in the Qur'an with examples that everyone can understand. Believers' fear of Allah gives them light and understanding to help them distinguish between good and bad. (Surat al-Anfal: 29)
Muslims spend their whole lives implementing their awareness of the good and evil, as described in the Qur'an. Yet they also assume another important responsibility, inviting others to see the truth, to avoid evil and to live by the morality of the Qur'an. Believers spend their lives telling people about the difference between good and evil, because to the faithful, Allah has given the following command:
Let there be a community among you who call to the good, and enjoin the right, and forbid the wrong. They are the ones who have success. (Surah Al'Imran: 104)
In the Qur'an, Allah stresses how those who abide by this commandment are much more auspicious than others:
You are the best nation ever to be produced before mankind. You enjoin the right, forbid the wrong and believe in Allah. If the People of the Book were to believe, it would be better for them. Some of them are believers, but most of them are deviators. (Surah Al 'Imran: 110)
The faithful perform that Qur'anic duty not only in respect of those ignorant of the difference between right and wrong and with no knowledge of religion, but also in respect of the faithful themselves. People fall into error not only out of ignorance, but sometimes out of forgetfulness, by mistake or when driven by earthly desires. Thus, the faithful encourage good and prevent evil by reminding one another of the Qur'an's commandments. They warn each other that in this world, those who fail to avoid evil will suffer the torments of hell,and that only those who do good and devoutly carry out their religious obligations will be rewarded with paradise. That delightful responsibility means that they never need feel wearied or discouraged while continuing to warn others compassionately and affectionately, no matter what mistakes they might have made. In many verses, Allah reveals that He loves those who have patience, and calls on the faithful to be patient when practicing the morality of the Qur'an:
You who believe! Seek help in steadfastness and prayer. Allah is with the steadfast. (Surat al-Baqara: 153)
… Those who are steadfast and do right actions. They will receive forgiveness and a large reward. (Surah Hud: 11)
Islam commands us to repay evil with good
A good action and a bad action are not the same. Repel the bad with something better and, if there is enmity between you and someone else, he will be like a bosom friend. (Surah Fussilat: 34)
Ward off evil with what is better. We know very well what they express. (Surat al-Muminun: 96)
In these verses, Allah promises the faithful that they can secure positive results, so long as they adopt a pleasant attitude in the face of wrongdoing. The Qur'an emphasizes that even when a believer is dealing with an enemy he can still establish a warm friendship. Responding to evil with good is also an essential part of compassion. When any believer sees others adopting an attitude that will not be pleasing to Allah, he considers first of all how that will affect them in the hereafter. Then he approaches them with understanding and humility, refusing to let himself become puffed up with pride.
Over the course of their lives, believers may come across people of very different characters. Yet they will not change their view of morality according to the people they meet. Others may speak mockingly, use ugly words, become angry or even behave in a hostile manner. Yet the true believer never ceases to be polite, modest and compassionate. He will not respond to ugly words with more of the same. He will not laugh at those who mock him, nor answer anger with anger, but remains patient and compassionate. In the face of insulting behavior, he will respond with proper morality, and with such affection and compassion that the other party will feel ashamed.
That is the morality our Prophet (may Allah bless him and grant him peace) recommends to us. In one of the hadiths, he says, "You do not return evil for evil, but excuse and forgive."18 In another hadith, he calls on the faithful in these terms: "None of you must be the kind of weak person who says, ‘He who has no compassion will receive none.' "19
In the Qur'an (Surat al-Ma'ida: 13), our Prophet (may Allah bless him and grant him peace) was told to be forgiving when betrayed by some of the children of Israel:
… They have forgotten a good portion of what they were reminded of. You will never cease to come upon some act of treachery on their part, except for a few of them. Yet pardon them, and overlook. Allah loves good-doers.
As in this verse Allah shows, poor morality displayed by someone else is no justification for displaying the same thing. Each individual is solely responsible to Allah for his actions. According to the Qur'an, acting with compassion, affection and proper morality in the face of someone else's bad behavior is a sign of superior morality that reveals the extent of a believer's devotion to Allah. In one verse Allah reveals the reward that such a pleasing attitude will bring:
Those who do good will have the best, and more! Neither dust nor debasement will darken their faces. They are the Companions of the Garden, remaining in it timelessly, forever. (Surah Yunus: 26)
Islam commands the faithful to be forgiving, always
One important sign of compassion is a person's ability to forgive. In the Qur'an , Allah calls upon His servants to "make allowances for people, command what is right, and turn away from the ignorant." (Surat al-A'raf: 199)
Some may find this attitude difficult, but in the Sight of Allah, it will be well rewarded. Those caught up in anger may well refuse to forgive mistakes. But to the faithful, Allah has revealed that it is better to forgive and, in Surat ash-Shura: 40, has recommended this morality:
The repayment of a bad action is one equivalent to it. But if someone pardons and puts things right, his reward is with Allah...
In another verse), Allah reveals, "But if someone is steadfast and forgives, that is the most resolute course to follow." (Surat ash-Shura: 43) and emphasizes that this is a very superior form of morality:
“Those of you possessing affluence and ample wealth should not make oaths that they will not give to their relatives and the very poor and those who have emigrated in the way of Allah. They should rather pardon and overlook. Would you not love Allah to forgive you? Allah is Ever-Forgiving, Most Merciful." (Surat an-Nisa: 22)
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In these words, He encourages the faithful to consider their own positions when it comes to forgiveness. Because everyone wants Allah to forgive him, to protect and show him mercy, so do we hope that all others will excuse and forgive our mistakes. Therefore, Allah has commanded the faithful to treat others in the same way they would like to be treated themselves. That important responsibility encourages the faithful to be forgiving towards one another. Our Prophet (may Allah bless him and grant him peace) encouraged them in these words: "That person is nearest to Allah, who pardons, when he has someone in his power, one who would have injured him."20
Knowing that at any moment they may make a mistake, believers are understanding towards others. In those verses in the Qur'an dealing with repentance Allah makes it clear that never making mistakes is not as important as the determination never to repeat them. Allah reveals in the Qur'an as:
Allah accepts only the repentance of those who do evil in ignorance and then quickly repent after doing it. Allah turns towards such people. Allah is All-Knowing, All-Wise. (Surat an-Nisa: 17)
Under conditions that reveal an individual's sincerity, the faithful behave forgivingly and compassionately towards one another. If someone who has committed error sincerely repents having done so, they cannot judge him for his past deeds. Even when the faithful are totally in the right and the other party completely in the wrong, still they have no compunction about forgiveness, because Allah recommends such behavior as an example of proper morality:
Those who give in times of both ease and hardship, those who control their rage and pardon other people—Allah loves the good-doers. (Surah Al'Imran: 134)
When it comes to forgiving, the faithful do not distinguish between great and small errors, nor do they tailor their view of forgiveness accordingly. Someone may have committed an error inflicting severe harm on others, great financial loss or even loss of life. Yet the faithful know everything happens by the permission of Allah, as part of His destiny. When it comes to such things, they therefore place themselves in the hands of Allah and feel no personal anger.
Alternatively, if someone transgresses this Qur'anic rule and exceeds the bounds set by Allah, only Allah can judge that person's behavior. It is never up to the faithful to judge, or refuse to forgive, anyone on any matter. The truly sorry and repentant person will have his reward only in the Sight of Allah. In many verses, Allah has revealed that apart from "associating partners to Him," He will forgive the errors of the faithful who repent sincerely. Since one man cannot know another's repentance, the faithful simply forgive in the manner Allah revealed to them. If the Qur'an has anything to say on a particular subject, they treat the person who has committed error in that light.
Islam commands people to behave gently
Allah has infinite compassion, and is forgiving, protective and gentle toward believers. The Compassionate and Merciful has placed all the blessings in the universe at Man's disposal, supporting him with messengers to reveal the true path. He directs all men to be His sincere servants by means of His revelations, each of which is a guidepost to that path. Our Lord is the Halim (the Clement), Adl (Lord of Infinite Justice), ‘Afuw (the Pardoner), Asim (the Protector), Barr (the Source of All Goodness), Ghafir (the Forgiver), Hafiz (the Protector), Karim (the Generous One), Latif (the Subtle One), Muhsin (Lord of Infinite Kindness), Ra'uf (the Compassionate), Salam (the Author of Safety), Tawwab (the Accepter of Repentance) and Wahhab (the Bestower).
Believers know that they are under our Lord's protection and are aware of His infinite goodness and kindness. For that reason, they are eager to become the kind of servants that are pleasing to Him, who merit His mercy, and paradise. As we have seen, one characteristic distinguishing believers is they are full of love and compassion. A believer behaves very gently, always treating others kindly. Allah has offered our Prophet's (may Allah bless him and grant him peace) gentle nature as an example to all believers (Surah Al'Imran: 159):
It is a mercy from Allah that you were gentle with them. If you had been rough or hard of heart, they would have scattered from around you. So pardon them and ask forgiveness for them, and consult with them about the matter. Then when you have reached a firm decision, put your trust in Allah. Allah loves those who put their trust in Him.
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In that verse Allah describes how our Prophet's (may Allah bless him and grant him peace) gentle, moral nature exerted a positive influence on people, whereby they grew even more devoted to him. In the Qur'an Allah gives the gentle natures of other loving prophets as role models. As revealed in one verse, the Prophet Jethro (peace be upon him) was sent by Allah to the people of Midian, they told him, "... You are clearly the forbearing, the rightly-guided!" (Surah Hud: 87) The superior morality of the Prophet Abraham (peace be upon him) is another example for everyone. In the Qur'an Allah tells us that he was sensitive, gentle and full of love. In the verses Allah reveals as:
Abraham would not have asked forgiveness for his father, but for a promise he made to him, and when it became clear to him that he was an enemy of Allah, he renounced him. Abraham was tenderhearted and forbearing. (Surat at-Tawba: 114)
Abraham was forbearing, compassionate, penitent. (Surah Hud: 75)
Allah has commanded his believers always to behave in a pleasant manner, to speak kindly, and to treat others well. His prophets behaved accordingly. For example, when the Prophet Moses (peace be upon him) was about to go to Pharaoh, one of the most repressive and cruel rulers of all times, Allah called on the Prophet Moses (pbuh) in these terms:
Go, you and your brother, with My Signs, and do not slacken in remembering Me. Go to Pharaoh; he has overstepped the bounds. But speak to him with gentle words so that hopefully, he will be reminded or show some fear. (Surat Ta Ha: 42-44)
These verses are an important reminder that everyone has a duty to live by the morality that Allah reveals, and to adopt the morality of the prophets. In the Qur'an Allah proposes the following ideals for mankind: love of all creatures Allah created, being kind and gentle in the best possible ways, always favoring compromise and understanding, never speaking harshly, even under the most trying circumstances, making sacrifices happily and willingly, always desiring and seeking the best for others, relegating one's own personal desires to the background, wishing for others exactly what one wishes for oneself, being always quick to offer assistance in cases of need and rejecting all forms of cruelty. That, no doubt, is exactly the ethical model that mankind is searching for.
Islam supports freedom of belief
In matters of belief, Islam offers people complete freedom, and in the very clearest language. That has been so ever since Islam was first revealed, and forms the basis of today's Islamic morality. The verses on the subject are perfectly clear:
There is no compulsion where religion is concerned. Right guidance has become clearly distinct from error. Anyone who rejects false Allahs and believes in Allah has grasped the Firmest Handhold, which will never give way. Allah is All-Hearing, All-Knowing. (Surat al-Baqara: 256)
According to Islam, people are free to choose whatever beliefs they wish, and nobody can oblige anyone else. Yes, a Muslim has a duty to communicate Islam and explain the existence of Allah, to state that the Qur'an is the book of His revelation, that the Prophet Muhammad (may Allah bless him and grant him peace) was His messenger and to speak of the hereafter and the Day of Judgment and of the beauty of Islamic morality. Yet that duty is restricted to explaining the religion only. In one verse, Allah informs our Prophet (may Allah bless him and grant him peace) that he is only a messenger:
Call to the way of your Lord with wisdom and fair admonition, and argue with them in the kindest way. Your Lord knows best who is misguided from His way. And He knows best who are guided. (Surat an-Nahl: 125)
In another verse Allah states, "... It is the truth from your Lord; so let whoever wishes believe and whoever wishes disbelieve..." (Surat al-Kahf: 29) And, our Lord warns the Prophet (may Allah bless him and grant him peace) as, "Perhaps you will destroy yourself with grief because they will not become believers." (Ash-Shu'ara': 3,) He also issues this reminder:
We know best what they say. You are not a dictator over them. So remind, with the Qur'an, whoever fears My Threat. (Surah Qaf: 45)
People are free to choose correctly or wrongly. When Islam, the true path that Allah has revealed, is explained, they come to believe of their own free will, reaching this decision with no pressure being put on them. If they make wrong choices, they will face the consequences in the hereafter. On this subject, the Qur'an contains the clearest command and reminder by Allah:
"If your Lord had willed, all the people on the earth would have believed. Do you think you can force people to be believers?" (Surah Yunus:99)
When one of the faithful explains matters, one person might come to believe straightaway whereas another might adopt a mocking and aggressive attitude. One who follows his conscience might decide to devote his life to pleasing Allah, even while another, doing as the deniers did, might respond to those same kind words with wickedness. Yet his denial will not lead whoever issued the invitation to suffer or despair as Allah has stated, "But most people, for all your eagerness, are not believers. You do not ask them for any wage for it. It is only a reminder to all beings." (Surah Yusuf: 103-104)
What is important is that no matter what reaction he meets with, the person who abides by the Qur'an keeps on displaying the kind of morality that is hoped will please Allah, refuses to make any concessions on it and puts his trust in Allah. Allah has told us that His religion is to be explained in the most pleasing manner as revealed in the Qur'an:
Argue with the People of the Book only in the kindest way—except in the case of those of them who do wrong–saying, "We believe in what has been sent down to us and what was sent down to you. Our Allah and your Allah are one and we submit to Him." (Surat Al-Ankabut: 46)
We must not forget that every event, large or small, takes place according to a destiny created by Allah. He reveals the true path to anyone invited to believe in Him. For that reason, the faithful feel no distress at the behavior of those who reject Him. In the Qur'an, Allah tells our Prophet (may Allah bless him and grant him peace) not to be distressed when those whom he calls on to believe refuse to do so: "Perhaps you may destroy yourself with grief, chasing after them, if they do not believe in these words." (Surat al-Kahf: 6). Also in another verse Allah commands: "You cannot guide those you would like to, but Allah guides those He wills. He has best knowledge of the guided." (Surat al-Qasas: 56)
That means that whatever invitations an individual issues, all his pleasant words, and every detail he goes into can only have an effect by the will of Allah.
A believer's only responsibility is to call people to the Qur'an. He cannot be blamed for atheists' refusal to amend their ways, nor with how they will earn the torments of hell for themselves. Our Lord told our Prophet (may Allah bless him and grant him peace), "We have sent you with the Truth, bringing good news and giving warning. Do not ask about the inhabitants of the Blazing Fire." (Surat al-Baqara: 119)
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Allah has given mankind both reason and a conscience. His messengers and the Divine books revealed to them have shown the true path, and people are responsible for their own choices. Islamic morality can be lived only by a sincere decision to do so, by surrendering oneself to Allah and listening to one's conscience, which always commands one to do what is right. It is a total violation of Islamic morality to force anyone to believe, because what matters is an individual's surrendering himself to Allah with all his heart and believing sincerely. If any system obliges people to have faith, then those "converts" will become religious only out of fear. This means preparing the ground for hypocrisy to flourish, which is totally undesirable. The only acceptable way to live by a religion is within an environment that leaves one's conscience completely free. This is what Allah revealed to our Prophet (may Allah bless him and grant him peace):
So remind them! You are only a reminder. You are not in control of them. But as for anyone who turns away and disbelieves, Allah will punish him with the Greatest Punishment. Certainly it is to Us they will return Then their Reckoning is Our concern. (Surat Al-Ghashiyya: 21-26)
It also needs to be emphasized that Islam leaves people free to make their own choices regarding religion and commands them to respect other religions. Even if someone believes in what the Qur'an describes as superstition, he can still live in peace and security in Muslim lands and freely perform his own religious obligations. In the Qur'an, Allah commanded our Prophet (may Allah bless him and grant him peace) to tell those who denied Him:
"I do not worship what you worship, and you do not worship what I worship. Nor will I worship what you worship, nor will you worship what I worship. You have your religion, and I have my religion." (Surat al-Kafirun: 2-6)
Under the morality of Islam, everyone is free to carry out the obligations in accord with his own particular belief. Nobody can prevent anyone else from performing their particular religious duties, nor can he oblige them to worship in the manner he desires. That violates the morality of Islam, and is unacceptable to Allah. In Islamic history, a model of society emerges in which everyone is free to worship and perform the obligations attendant upon his particular chosen beliefs. In the Qur'an Allah describes monasteries, churches, synagogues, and the places of worship of the Peoples of the Book as all under His protection:
... If Allah had not driven some people back by means of others, [then] monasteries, churches, synagogues and mosques, where Allah's name is mentioned much, would have been pulled down and destroyed. Allah will certainly help those who help Him—Allah is All-Strong, Almighty. (Surat al-Hajj: 40)
Our Prophet's (may Allah bless him and grant him peace) life is full of such examples. When Christians came to see him, he left his own mosque for them to use and pray in.21 That kind of compassionate understanding was maintained during the times of the Four Rightly Guided Caliphs who succeeded the Prophet (may Allah bless him and grant him peace). After Damascus was captured, a church that had been turned into a mosque was divided into two, so that Christians might worship in one half and Muslims in the other.22
Islam commands that oppression be abolished
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Muslims should never remain silent in the face of oppression that they witness, or even hear about secondhand. Their compassion, stemming from the morality of the Qur'an, directs them to oppose all tyranny, wickedness and oppression, to defend the oppressed and to wage a war of ideas on their behalf. Whether dealing with their closest friends or with strangers with whom they share no interests in common they behave in a manner determined to prevent any such oppression. Rather, they seize on this opportunity to win the good pleasure of Allah and implement the morality of the Qur'an. Because a believer's conscience is so very sensitive, his compassion never lets him turn a blind eye to the slightest injustice or cruelty. He will take his place in the vanguard of that morality by avoiding any actions that might be unfair to or oppress anyone else. Whenever he sees anyone else behaving that way, his conscience gives him no peace until he has done everything possible to right matters. True compassion has no room for forgetting about oppression, ignoring it or underestimating it.
The ignorant seldom act until oppression stands at their own gate. This stems from their forgetting or denying that in the hereafter they will be brought face to face with all the good and bad deeds that they encountered in this world. But the faithful, well aware of this, will treat even total strangers they have never met with great compassion and seek to rescue them from oppression. Even if no one else supports them they will muster all their strength to forestall wickedness. Even though the majority may behave differently, their lack of conscience never rubs off on the true believer. In the hereafter, Muslims know they will be called to account for what they did to prevent evil. They will not be able to get away with excuses like, "I didn't see it," or, "I didn't hear it," or "I never knew what was going on."
As revealed in the Qur'an, "... he [man] will come to Us all alone," every human being will return to his Creator on his own" (Surah Maryam: 80). People will be brought into the Presence of Allah, put to the trial and called to account for their deeds in this world. Only those who followed the dictates of their conscience will come out of that questioning at all well. Those who have behaved well, opposed all forms of cruelty, fought evil and remained on the path of Allah can expect a suitable reward. Allah mentions this matter in another verse:
All who submit themselves completely to Allah and are good-doers will find their reward with their Lord. They will feel no fear and will know no sorrow. (Surat al-Baqara: 112)
A Call to Peace: Understanding and Proper Morality in the Torah and the Gospel
The preceding section considered the Qur'an's calls by Allah for people to live in love and security, emphasizing that Islam is a religion of peace. We have seen how an understanding, reconciliatory and humane model that respects freedom of thought and attaches great importance to human rights will appear in a society that lives by the moral values of the Qur'an. Like the other Divine religions, Islam proposes a model society of compassionate, mature, moderate, mild, gentle, kind, sympathetic, loyal, understanding, forgiving people who avoid fighting and conflict. In the Qur'an Allah also commands believers to strive to bring such a society about.
Divine books revealed before the Qur'an may have undergone a number of distortions, but they still contain sections that agree with it. These books are the Torah and the Gospels. Today, although mixed with human words and thus distorted, they make up the core of what is called the Bible. The Bible's two basic parts, the Old and the New Testaments, are based on the Torah and the Gospels respectively, including many other books and letters. Both the Torah and the Gospels favor love, peace and understanding, as well as prohibiting terror and oppression. In this section, we consider how Jews and Christians from all over the world must take action in light of these commands to oppose terrorism.
The Old Testament consists of five books comprising the Torah given to the Prophet Moses (peace be upon him), the Book of Psalms, and other writings by Jewish prophets and accounts of their lives. Jews believe in the Old Testament. Christians also believe in the New Testament, an addition to the Old. The New Testament consists of the four Gospels, the Acts of the Apostles following Jesus' death and a number of letters. According to the Qur'an, however, the Divine books of the Bible were distorted after being revealed to mankind. That means that both the Old and New Testaments are no longer the uncorrupted word of Allah. We should regard them as containing Divine elements that agree with the Qur'an, but also various human errors. When making use of the Torah and the Gospels, therefore, we need to consider whether their contents are in harmony with the Qur'an.
Statements from the Torah condemning terror and encouraging love and peace
Seek good and not evil, that you may live; so the Lord Allah of hosts
will be with you, as you have spoken. Hate evil, love good…
(Amos 5, 14-15)
will be with you, as you have spoken. Hate evil, love good…
(Amos 5, 14-15)
As emphasized earlier, the Divine books sent down by Allah to guide His servants describe an ideal society full of love, peace, understanding and justice. In the Qur'an, for example, Allah describes the Torah revealed to the Jews as a guide:
We sent down the Torah containing guidance and light, and the prophets who had submitted themselves gave judgment by it for the Jews—as did their scholars and their rabbis, by what they had been allowed to preserve of Allah's Book to which they were witnesses... (Surat al-Ma'ida: 44)
Today, we can find part of the Torah's divine commandments in the Old Testament, directing people to avoid evil, tyranny, theft, corruption, falsehood and cruelty and to display proper morality. In fact, Allah states in the Qur'an that:
He [Allah] said, "Moses, I have chosen you over all mankind for My Message and My Word. Take what I have given you and be among the thankful." We wrote about everything for him on the Tablets as an admonition and making all things clear. "Seize hold of it vigorously and command your people to adopt the best in it. I will show you the home of the deviators!" (Surat al-A'raf:144-145)
All forms of violence and oppression are forbidden
The Torah describes in considerable detail the fate awaiting those who commit evil and want to spread it, and warns people against going down that road. Flying into a rage and harming others, trying to turn them away from the true path, shedding blood and quarrelling are all described as forms of behavior displeasing to Allah and which He has forbidden. He condemns all those who go down the path of evil and oppression, revealing that such people will never be saved. Some Torah accounts emphasize this:
Simeon and Levi are brothers; instruments of cruelty are in their dwelling place. Let not my soul enter their council; let not my honor be united to their assembly; for in their anger they slew a man, and in their self-will they hamstrung an ox. Cursed be their anger, for it is fierce; and their wrath, for it is cruel! (Genesis 49, 5-7)
But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. "There is no peace," says my God, "for the wicked." (Isaiah 57, 20-21)
You children of Israel... "There is no truth or mercy or knowledge of God in the land. By swearing and lying, killing and stealing and committing adultery, they break all restraint, with bloodshed upon bloodshed. Therefore the land will mourn; and everyone who dwells there will waste away with the beasts of the field and the birds of the air; even the fish of the sea will be taken away. " Now let no man contend, or rebuke another; for your people are like those who contend with the priest. (Hosea 4, 1-4)
Gilead is a city of evildoers and defiled with blood. As bands of robbers lie in wait for a man, so the company of priests murder on the way to Shechem; surely they commit lewdness. (Hosea 6, 8-9)
The merciful man does good for his own soul, but he who is cruel troubles his own flesh... But he who sows righteousness will have a sure reward. As righteousness leads to life, so he who pursues evil pursues it to his own death... The wicked will not go unpunished; but the posterity of the righteous will be delivered. (Proverbs 11, 17-21)
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An ungodly man digs up evil, and it is on his lips like a burning fire. A perverse man sows strife, and a whisperer separates the best of friends. A violent man entices his neighbor, and leads him in a way that is not good... He who is slow to anger is better than the mighty. . . (Proverbs 16, 27-32)
The Lord is far from the wicked... (Proverbs 15, 29)
The Torah describes in considerable detail the deeds of people who did evil and acted tyrannically, making it clear that the wicked will receive their just deserts. But it also states that those who repent will be accepted as good, if they abide by Allah's religion:
Yet the house of Israel says, "The way of the Lord is not fair." O house of Israel, is it not My ways which are fair, and your ways which are not fair? When a righteous man turns away from his righteousness, commits iniquity, and dies in it, it is because of the iniquity which he has done that he dies. Again, when a wicked man turns away from the wickedness which he committed, and does what is lawful and right, he preserves himself alive. Because he considers and turns away from all the transgressions which he committed, he shall surely live; he shall not die. Yet the house of Israel says, "The way of the Lord is not fair." O house of Israel, is it not My ways which are fair, and your ways which are not fair? Therefore I will judge you, O house of Israel, every one according to his ways," says the Lord God. "Repent, and turn from all your transgressions, so that iniquity will not be your ruin. Cast away from you all the transgressions which you have committed, and get yourselves a new heart and a new spirit. For why should you die, O house of Israel? For I have no pleasure in the death of one who dies," says the Lord God. "Therefore turn and live!" (Ezekiel 18, 25-32)
... Thus says the Lord: "... I am fashioning a disaster and devising a plan against you. Return now every one from his evil way, and make your ways and your doings good." And they said, "That is hopeless! So we will walk according to our own plans, and we will every one obey the dictates of his evil heart." (Jeremiah 18, 11-12)
Do not be like your fathers, to whom the former prophets preached, saying, "Thus says the Lord of hosts: ‘Turn now from your evil ways and your evil deeds.'" But they did not hear nor heed Me," says the Lord. (Zechariah 1, 4)
It is forbidden to harm others
Many Torah commandments prohibit doing harm to others, killing, ruling without justice, or behaving unfairly.
You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. You shall not covet your neighbor's house… (Exodus 20, 13-17)
You shall do no injustice in judgment … nor honor the person of the mighty. In righteousness you shall judge your neighbor. You shall not go about as a talebearer among your people; nor shall you take a stand against the life of your neighbor: I am the Lord... You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the Lord. (Leviticus 19, 15-18)
Lest innocent blood be shed in the midst of your land which the Lord your God is giving you as an inheritance, and thus guilt of bloodshed be upon you. (Deuteronomy 19, 10)
Deliver those who are drawn toward death, and hold back those stumbling to the slaughter. If you say, "Surely we did not know this," Does not He who weighs the hearts consider it? He who keeps your soul, does He not know it?.. (Proverbs 24, 11-12)
Do good to others
The Torah contains a number of statements commanding brotherhood and love, sacrifice and humility. Just like Muslims, Jews and Christians have been ordered to treat others well, to do good deeds, never to deviate from the path of righteousness and to be mild-mannered, understanding and forgiving. Some examples include:
Sow for yourselves righteousness; reap in mercy... You have plowed wickedness; you have reaped iniquity. You have eaten the fruit of lies, because you trusted in your own way, in the multitude of your mighty men... (Hosea 10, 12-13)
They hate the one who rebukes in the gate, and they abhor the one who speaks uprightly. Therefore, because you tread down the poor and take grain taxes from him, though you have built houses of hewn stone, yet you shall not dwell in them; you have planted pleasant vineyards, but you shall not drink wine from them. For I know your manifold transgressions and your mighty sins: Afflicting the just and taking bribes; diverting the poor from justice at the gate. Therefore the prudent keep silent at that time, for it is an evil time. Seek good and not evil, that you may live; so the Lord God of hosts will be with you, as you have spoken. Hate evil, love good; establish justice in the gate... (Amos 5, 10-15)
People are invited to conduct themselves well
He has shown you, O man, what is good; and what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God? (Micah 6, 8)
How long will you judge unjustly, and show partiality to the wicked?.. Defend the poor and fatherless; do justice to the afflicted and needy. Deliver the poor and needy; free them from the hand of the wicked. (Psalms 82, 2-4)
The integrity of the upright will guide them, but the perversity of the unfaithful will destroy them. Riches do not profit in the day of wrath, but righteousness delivers from death. The righteousness of the blameless [man] will direct his way aright, but the wicked will fall by his own wickedness. The righteousness of the upright will deliver them, but the unfaithful will be caught by their lust. (Proverbs 11, 3-6)
The desire of the righteous is only good, but the expectation of the wicked is wrath. (Proverbs 11, 23)
He who earnestly seeks good finds favor, but trouble will come to him who seeks evil. (Proverbs 11, 27)
The way of the wicked is an abomination to the Lord, but He loves him who follows righteousness. (Proverbs 15, 9)
In mercy and truth atonement is provided for iniquity; and by the fear of the Lord one departs from evil. When a man's ways please the Lord, he makes even his enemies to be at peace with him. Better is a little with righteousness, than vast revenues without justice. (Proverbs 16, 6-8)
The highway of the upright is to depart from evil... (Proverbs 16, 17)
Do not be envious of evil men, nor desire to be with them; for their heart devises violence, and their lips talk of troublemaking. (Proverbs 24, 1-2)
Do not lie in wait, O wicked man, against the dwelling of the righteous; do not plunder his resting place; for a righteous man may fall seven times and rise again, but the wicked shall fall by calamity. Do not rejoice when your enemy falls, and do not let your heart be glad when he stumbles; lest the Lord see it... Do not fret because of evildoers, nor be envious of the wicked; for there will be no prospect for the evil man… (Proverbs 24, 15-20)
Man is commanded to be on the side of peace
Just like Muslims, Jews and Christians are commanded to avoid war and, in particular, to build peace. The book Hristiyan Ahlaki (Christian Morality) describes the kind of behavior a Christian should display, according to the Torah and Gospel, and sums this situation up in these terms: "The conflicts mentioned in the Holy Book are for the purposes of self-defense."23 It is forbidden to harm non-combatants, such as children, in the event of war.
Now it happened, as soon as the kingdom was established in his hand, that he executed his servants who had murdered his father the king. But the children of the murderers he did not execute, according to what is written in the Book of the Law of Moses, in which the Lord commanded, saying, "Fathers shall not be put to death for their children, nor shall children be put to death for their fathers..." ... (2 Kings 14, 5-6)
When the morality of religion prevails, according to the Torah
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In the same way as Islam, Judaism and Christianity propose an exemplary model for society. With their strong faith, proper morality and scrupulous adherence to His verses, the messengers whom Allah sent as guides to Man are the very finest examples. For this reason, it is most important for believers to try to adopt the prophets' morality of as their own and to live similarly. If features of proper religious morality can spread throughout all mankind, the resulting atmosphere will closely resemble paradise. In such a society, the nightmares of anarchy and terror will disappear. Scrupulous adhering to Allah's commands, those who fear and believe in Him will eagerly avoid all forms of wickedness and mischief. The world will come to be filled with peaceful, moderate and understanding people. The Torah describes with a number of examples the life style that will emerge once the morality of religion prevails:
Then justice will dwell in the wilderness, and righteousness remain in the fruitful field. The work of righteousness will be peace, and the effect of righteousness, quietness and assurance forever. My people will dwell in a peaceful habitation, in secure dwellings, and in quiet resting places. (Isaiah 32, 16-18)
The wilderness and the wasteland shall be glad for them, and the desert shall rejoice and blossom as the rose; it shall blossom abundantly and rejoice, even with joy and singing… They shall see the glory of the Lord, the excellency of our God. Strengthen the weak hands, and make firm the feeble knees. Say to those who are fearful-hearted, "Be strong, do not fear!.. " Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, and the tongues of the dumb sing. For waters shall burst forth in the wilderness, and streams in the desert. (Isaiah 35, 1-6)
He who walks righteously and speaks uprightly, he who despises the gain of oppressions, who gestures with his hands, refusing bribes, who stops his ears from hearing of bloodshed, and shuts his eyes from seeing evil: He will dwell on high; his place of defense will be the fortress of rocks; bread will be given him, his water will be sure. (Isaiah 33, 15-16)
... To loose the bonds of wickedness, to undo the heavy burdens, to let the oppressed go free, and that you break every yoke? Is it not to share your bread with the hungry, and that you bring to your house the poor who are cast out; when you see the naked, that you cover him, and not hide yourself from your own flesh? Then your light shall break forth like the morning, your healing shall spring forth speedily, and your righteousness shall go before you; the glory of the Lord shall be your rear guard. Then you shall call, and the Lord will answer; you shall cry, and He will say, "Here I am." If you take away the yoke from your midst, the pointing of the finger, and speaking wickedness, if you extend your soul to the hungry and satisfy the afflicted soul, then your light shall dawn in the darkness, and your darkness shall be as the noonday. (Isaiah 58, 6-10)
The Gospel's recommendations for a world of love and peace
"... You shall love the LORD your God with all your heart, with all your soul,
and with all your mind." This is the first and great commandment.
And the second is like it: "You shall love your neighbor as yourself."
(Matthew 22, 37-39)
and with all your mind." This is the first and great commandment.
And the second is like it: "You shall love your neighbor as yourself."
(Matthew 22, 37-39)
The Christian Gospel also contains many sections forbidding evil and oppression. People are called on to be forgiving, peaceful, understanding and compromising at all times. For these reasons, Christianity expects people to be understanding and joyful, and to refrain from conflict. Christians who abide by the religion revealed by the Prophet Jesus (peace be upon him) and who take his morality as their own are described in these terms in the Qur'an:
Then We sent Our Messengers following in their footsteps and sent ‘Isa (Jesus) son of Maryam (Mary) after them, giving him the Gospel. We put compassion and mercy in the hearts of those who followed him . . . (Surat al-Hadid: 27)
In another verse, Allah states, "... You will find the people most affectionate to those who believe are those who say, ‘We are Christians.' That is because some of them are priests and monks and because they are not arrogant," (Surat al-Ma'ida: 82) and praises Christians who turn to Allah with a sincere heart.
This positive morality of Christians is based on the commandments in the Bible that are compatible with the Qur'an. They are commanded to return good for evil, to love their fellow human beings unconditionally and to help the needy in the same manner. In fact, the Gospel uses a special word for the "unconditional love" that believers have for Our Lord and the faithful. One work dealing with Christianity describes the situation in these terms:
The word ‘agape' is used 116 times in 105 verses of the Gospel. It is a very high form of love. Agape Enterprises simply means "Love Enterprises." Our ministry reaches out to those who need, and have nothing to repay.24
A number of extracts from the Gospel command people to avoid evil and bloodshed and encourage them to display proper morality.
Unconditional love and compassion
"A new commandment I give to you, that you love one another; as I have loved you, that you also love one another." (John 13, 34)
Let love be without hypocrisy. Abhor what is evil. Cling to what is good. Be kindly affectionate to one another with brotherly love, in honor giving preference to one another; not lagging in diligence, fervent in spirit, serving the Lord; rejoicing in hope, patient in tribulation, continuing steadfastly in prayer; distributing to the needs of the saints, given to hospitality. Bless those who persecute you; bless and do not curse. (Romans 12, 9-14)
Owe no one anything except to love one another, for he who loves another has fulfilled the law. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not bear false witness," "You shall not covet," and if there is any other commandment, are all summed up in this saying, namely, "You shall love your neighbor as yourself." Love does no harm to a neighbor; therefore love is the fulfillment of the law. (Romans 13, 8-10)
And may the Lord make you increase and abound in love to one another and to all, just as we do to you. (1 Thessalonians 3, 12)
Then one of the scribes came... and asked him, "Which is the first commandment of all?" Jesus answered him, "The first of all the commandments is: ‘Hear, O Israel, the Lord our God, the Lord is one. And you shall love the Lord your God with all your heart, with all your soul, with all your mind, and with all your strength.' ... And the second, like it, is this: ‘You shall love your neighbor as yourself.' There is no other commandment greater than these."
So the scribe said to him, "Well said, Teacher. You have spoken the truth, for there is one God, and there is no other but He. And to love Him with all the heart, with all the understanding, with all the soul, and with all the strength, and to love one's neighbor as oneself, is more than all the whole burnt offerings and sacrifices." (Mark 12, 28-33)
Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart… (1 Peter 1, 22)
Finally, all of you be of one mind, having compassion for one another; love as brothers, be tender hearted, be courteous; not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing… (1 Peter 3, 8-10)
And above all things, have fervent love for one another, for "love will cover a multitude of sins." Be hospitable to one another without grumbling. As each one has received a gift, minister it to one another, as good stewards of the manifold grace of God. (1 Peter 4, 8-10)
Loving one's enemy
"You have heard that it was said, ‘You shall love your neighbor and hate your enemy.' But I say to you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who spitefully use you and persecute you. (Matthew 5, 43-44)
"But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you. To him who strikes you on the one cheek, offer the other also. And from him who takes away your cloak, do not withhold your tunic either. Give to everyone who asks of you. And from him who takes away your goods, do not ask for them back. And just as you want men to do to you, you also do to them likewise. But if you love those who love you, what credit is that to you? For even sinners love those who love them. And if you do good to those who do good to you, what credit is that to you? For even sinners do the same. And if you lend to those from whom you hope to receive back, what credit is that to you? For even sinners lend to sinners to receive as much back. But love your enemies, do good, and lend, hoping for nothing in return; and your reward will be great..." (Luke 6, 27-35)
A proper morality
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"Blessed are the merciful, for they shall obtain mercy. Blessed are the pure in heart, for they shall see God. Blessed are the peacemakers..." (Matthew 5, 7-9)
"Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you." (Luke 6, 37-38)
And why do you look at the speck [of sawdust] in your brother's eye, but do not perceive the plank in your own eye? Or how can you say to your brother, "‘Brother, let me remove the speck that is in your eye,"' when you yourself do not see the plank that is in your own eye? Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck that is in your brother's eye. (Luke 6, 41-42)
Therefore, as the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering; bearing with one another, and forgiving one another, if anyone has a complaint against another… But above all these things put on love, which is the bond of perfection. (Colossians 3, 12-14)
Finally, brethren, whatever things are true, whatever things are noble, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report, if there is any virtue and if there is anything praiseworthy—meditate on these things. (Philippians 4, 8)
"... God resists the proud, but gives grace to the humble." Therefore submit to God. Resist the devil, and he will flee from you. Draw near to God, and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up. Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge. There is one Lawgiver, who is able to save and to destroy. Who are you to judge another? (James 4, 6-12)
Helping the needy and doing good deeds
"For a good tree does not bear bad fruit, nor does a bad tree bear good fruit. For every tree is known by its own fruit. For men do not gather figs from thorns, nor do they gather grapes from a bramble bush. A good man out of the good treasure of his heart brings forth good; and an evil man out of the evil treasure of his heart brings forth evil. For out of the abundance of the heart his mouth speaks." (Luke 6, 43-45)
But as for you, brethren, do not grow weary in doing good. And if anyone does not obey our word in this epistle, note that person and do not keep company with him, that he may be ashamed. Yet do not count him as an enemy, but admonish him as a brother. (2 Thessalonians 3, 13-15)
So the people asked him, saying, "What shall we do then?" He answered and said to them, "He who has two tunics, let him give to him who has none; and he who has food, let him do likewise." Then tax collectors also came to be baptized, and said to him, "Teacher, what shall we do?" And he said to them, "Collect no more than what is appointed for you." Likewise the soldiers asked him, saying, "And what shall we do?" So he said to them, "Do not intimidate anyone or accuse falsely, and be content with your wages." (Luke 3, 10-14)
I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of Jesus, that He said, "It is more blessed to give than to receive." (Acts 20, 35)
Or ministry, let us use it in our ministering; he who teaches, in teaching; he who exhorts, in exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness. (Romans 12, 7-8)
For this is the will of God, that by doing good you may put to silence the ignorance of foolish men - as free, yet not using liberty as a cloak for vice, but as bondservants of God. Honor all people. Love the brotherhood. Fear God… (1 Peter 2, 15-17)
For "He who would love life and see good days, let him refrain his tongue from evil, and his lips from speaking deceit. Let him turn away from evil and do good; let him seek peace and pursue it. For the eyes of the Lord are on the righteous, and His ears are open to their prayers; but the face of the Lord is against those who do evil." (1 Peter 3, 10-12)
Avoiding evil and advocating peace
Where do wars and fights come from among you? Do they not come from your desires for pleasure that war in your members? You lust and do not have. You murder and covet and cannot obtain. You fight and war. Yet you do not have because you do not ask. You ask and do not receive, because you ask amiss, that you may spend it on your pleasures. Adulterers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. (James 4, 1-4)
Let all bitterness, wrath, anger, clamor, and evil speaking be put away from you, with all malice. And be kind to one another, tender hearted, forgiving one another, just as God forgave you. (Ephesians 4, 31-32)
"Blessed are the peacemakers..." (Matthew 5, 9)
If it is possible, as much as depends on you, live peaceably with all men. Beloved, do not avenge yourselves... for it is written, "Vengeance is Mine, I will repay," says the Lord. Therefore "If your enemy is hungry, feed him; if he is thirsty, give him a drink; for in so doing you will heap coals of fire on his head." (Romans 12, 18-20)
Take heed to yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. (Luke 17, 3)
The Prophet Muhammad's (pbuh) Understanding and Loving Morality
Our earlier chapters concentrated on the physical and spiritual damage that terrorism inflicts, and described how conveying the morality of religion on the level of ideas is the most important step in the cultural struggle against terrorism. Explaining the features of proper morality described in the Torah and the Gospel and the Qur'an, love, compassion, understanding and moderation, is the only way to do away with terrorism's endless bloodshed. In particular, the solution to terrorism in the name of religion in particular lies in religious moral values being correctly explained, in other words in understanding the model of morality we discussed earlier. Whatever model people adopt for themselves must be a source they can regard as a guide. That source is the Qur'an and the model is the life of our Prophet (may Allah bless him and grant him peace). This chapter examines his life in the light of the Qur'an and the hadiths—his teachings and sayings.
At every moment, our Prophet (may Allah bless him and grant him peace) displayed a morality that was pleasing to Allah and lived in the most perfect manner. Any society that models itself on the exemplary messengers of Allah will provide a most significant obstacle to social evils such as terrorism, which will be unable to survive in such an environment. Terrorists lack any concept of human love. Aggressive, uncompromising, intolerant, incapable of entering a dialogue with those who think differently, seeing no value in other people's ideas, they try to resolve every argument through violence. In any social morality built on love and compassion, they can never achieve their aims.
Our Prophet (may Allah bless him and grant him peace) was a man of understanding and love
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In the time of the Prophet Muhammad (may Allah bless him and grant him peace), Arabia was home to communities of different religions, cultures and ideas. Jews, Christians, Sabaeans, Zoroastrians and idol worshippers all lived side by side, together with many different tribes hostile to each other. Yet no matter what their tribe or beliefs, our Prophet (may Allah bless him and grant him peace) called people to religion with affection, patience, compassion and love. In the Qur'an Allah describes his pleasing attitude to those around him:
It is a mercy from Allah that you were gentle with them. If you had been rough or hard of heart, they would have scattered from around you. So pardon them and ask forgiveness for them... (Surah Al 'Imran: 159)
As pointed out earlier, in the Qur'an Allah reveals that no one should be pressured to embrace Islam. Muslims are charged only with explaining the religion of Allah. No one can force anyone else to believe or worship. Only by the will of Allah can another find the true path and come to believe. Our Prophet (may Allah bless him and grant him peace) always scrupulously abided by that prohibition and stated frequently that a man could live by religion only when, in his heart, he really wanted to. Allah told our Prophet (may Allah bless him and grant him peace) in one holy verse how he should behave towards those around him:
We know best what they say. You are not a dictator over them. So remind, with the Qur'an, whoever fears My Threat. (Surah Qaf: 45)
Our Prophet (may Allah bless him and grant him peace) once told the faithful, "I have been sent to show mercy."25 The key to his noble morality is also described in these terms:
Those who have mercy will receive the mercy of the Most Merciful.26
A great many hadiths concern our Prophet's (may Allah bless him and grant him peace) compassion, affection and understanding. For example, he once said, "Those who show no mercy will be shown no mercy."27 Other words of his include:
My Cherisher has ordered me nine things: To reverence Him, externally and internally; to speak true, and with propriety, in prosperity and adversity…28
I swear by whom my soul is in his hand, you will not enter paradise until you believe, and you will not believe until you love each other. Do you want me to guide you to something which if you practice, you will love each other? Spread greeting with peace among of you.29
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In his collection of information from the world of the hadiths, the great Islamic scholar Imam Ghazali sums up our Prophet's (may Allah bless him and grant him peace) attitude to those around him in these terms:
... Everyone thought that the Prophet (may Allah bless him and grant him peace) honored him more. Whoever came to him could see his face.
... He used to call his companions by their surnames with honor and he used to give one surname who had no surname.
... He was very affectionate and kind in dealing with the people.
... Nobody could speak loudly in his assembly.30
... He used to call his companions by their surnames with honor and he used to give one surname who had no surname.
... He was very affectionate and kind in dealing with the people.
... Nobody could speak loudly in his assembly.30
Our Prophet's (may Allah bless him and grant him peace) love of his fellow man, his consideration and affection, tied those around him and encouraged them to believe. His superior example of morality is one that all Muslims should dwell on. In one verse Allah describes the features of our Prophet (may Allah bless him and grant him peace) that set an example to all mankind:
A Messenger has come to you from among yourselves. Your suffering is distressing to him; he is deeply concerned for you; he is gentle and merciful to the believers. (Surat at-Tawba: 128)
Love and affection, understanding and compassion are common traits of the messengers whom Allah has sent as leaders to the true path. In the Qur'an Allah states that the other prophets have been honored with "loving sensitivity" and gives the Prophet John (peace be upon him), to whom He gave wisdom, as an example in this regard to all mankind. Allah describes that holy personage in these terms:
... and tenderness and purity from Us – he was conscientious. (Surah Maryam: 13)
Our Prophet's (may Allah bless him and grant him peace) gentle consideration
Our Prophet (may Allah bless him and grant him peace) was in constant contact with all sections of society and spoke to everyone, from those at the very pinnacle of power to prisoners of war, children and orphans. With people of all different social standings, lifestyles, natures and customs, he established positive dialogues, winning their affection and treating them all with kind patience and pleasant understanding.
As reported by those companions who were close to him, our Prophet (may Allah bless him and grant him peace) was "most kind, morally above reproach, graceful, amiable and considerate." His words, "I have been sent to perfect good qualities of character"31 are an expression of his lofty nature. Aisha, who knew him very well, described his pleasant morality in the following words: "The Prophet's (may Allah bless him and grant him peace) nature was the Qur'an."32
Anas, who was brought up in the Prophet's (may Allah bless him and grant him peace) house and served him for years, describes his courtesy in these terms:
Allah's Messenger (may Allah bless him and grant him peace), when he shook hands with anyone, he did not withdraw his hands till the other man withdrew his. Similarly, he did not turn away his face from anyone till that man turned his face to the other side. And he was never seen to put forward his knees in front of one with whom he was sitting.33
Whenever one spoke to him the other would keep quiet and listen till he would finish.34
Anas bin Malik ("may Allah be pleased with him") says, ‘I remained in the service of the Rasulullah (may Allah bless him and grant him peace) for ten years. He never once spoke me a word of contempt. When I did something, he never asked me. "Why did you do so?" When I did not do a certain task, he never asked me why I did not do it.35
Whenever one spoke to him the other would keep quiet and listen till he would finish.34
Anas bin Malik ("may Allah be pleased with him") says, ‘I remained in the service of the Rasulullah (may Allah bless him and grant him peace) for ten years. He never once spoke me a word of contempt. When I did something, he never asked me. "Why did you do so?" When I did not do a certain task, he never asked me why I did not do it.35
Throughout his life, our Prophet (may Allah bless him and grant him peace) educated thousands of people. Through his influence, people who knew nothing about religion came to be considerate, willing to make sacrifices, have a pleasing attitude and possess a superior morality. Even now, centuries after his death, our Prophet (may Allah bless him and grant him peace) remains the very best guide and teacher, whose words and morality continue to inspire billions.
Our Prophet (may Allah bless him and grant him peace) advised the faithful to be full of love
Our Prophet (may Allah bless him and grant him peace) declared it was particularly important for the faithful to love one another with sincere affection, taking no account of personal interests, and never to harbor negative emotions like hatred, anger or jealousy.
In the Qur'an (Surat ash-Shura: 23), Allah commands His Prophet (may Allah bless him and grant him peace) to say the following:
That is the good news which Allah gives to His servants who believe and do right actions. Say: "I do not ask you for any wage for this–except for you to love your near of kin. If anyone does a good action, We will increase the good of it for him. Allah is Ever-Forgiving, Ever-Thankful."
Some hadiths regarding our Prophet's (may Allah bless him and grant him peace) affection, friendship and brotherhood read:
A believer loves for others what he loves for himself.36
Allah's Apostle (may Allah bless him and grant him peace) used to accept gifts and used to give something in return.37
He who is presented with a flower of sweet basil should not reject it, because it is light in weight and pleasant in odor. 38
Don't hate one another, don't envy one another don't sell over the sale to another, don't dispute with one another and don't back-bite one another. The servants of Allah are brethren to one another.39
The habits of earlier generations have attacked you–envy and hatred. Hatred is shaving. You will not enter Paradise till you believe. You will not believe till you love one another. Shall I not inform you what thing will establish you on it? Spread peace among you.40
The strong man is not the one who is strong in wrestling, but the one who controls himself in anger.41
Beware of envy, for envy devours good [deeds] as fire devours firewood.42
Muslims are brothers to one another. They should neither cheat, lie, nor humiliate each other.43
Our Prophet (may Allah bless him and grant him peace) commanded justice
With the rules he gave to the Muslims; with his just and understanding attitude towards other religions, languages, races and tribes and in his equal treatment of everybody, rich and poor, our Prophet Muhammad (may Allah bless him and grant him peace) is a great example to all of mankind. In one verse, Allah tells him "But if you do judge, judge between them justly. Allah loves the just." (Surat al-Ma'ida: 42). The Prophet (may Allah bless him and grant him peace) never made the slightest concession on that justice, not even under the most difficult conditions.
Many incidents from his life bear witness to the Prophet's (may Allah bless him and grant him peace) exemplary attitude. In the land where he lived, a variety of religions, races and tribes all lived together. These communities found it very difficult to live together in peace and security, much less restrain those who wanted to sow dissent. However, our Prophet's (may Allah bless him and grant him peace) justice was a source of peace and security, as much for these non-believers as it was for Muslims. During his lifetime, everyone on the Arabian Peninsula— Christian, Jew or pagan—was treated justly, with no discrimination.
Our Prophet's (may Allah bless him and grant him peace) pleasing attitude, in conformity with the Qur'an, sets an example for those of different religions and shows how they should behave to one another. His justice brought about compromise between people of different races. In many of his addresses, even in his Farewell Sermon, he made it known that no one's race or class endowed him with any superiority. This lay only in godliness, as Allah has revealed in the Qur'an: Mankind! We created you from a male and female,and made you into peoples and tribes so that you might come to know each other.The noblest among you in Allah's Sight is the one with the most piety. Allah is All-Knowing, All-Aware. (Surat Al-Hujurat:13) The hadiths on this subject say:
You are sons of Adam, and Adam came from dust. Let the people cease to boast about their ancestors.44
These genealogies of yours are not a reason to revile anyone. You are all children of Adam. No one has any superiority over another, except in religion and taqwa [Allahliness].45
Our prophet (may Allah bless him and grant him peace) always favored peace
Our Prophet (may Allah bless him and grant him peace) never desired war and over the years he made great efforts to spread Islam by peaceful means. He was patient in the face of severe assaults and pressure,. Only when dealing with such pressure became imperative did he give permission for war, in the light of a revelation from Allah. He never declared war so long as there was still the slightest possibility of peace, and as long as an enemy's attacks and pressure represented no mortal danger.
During our Prophet's (may Allah bless him and grant him peace) lifetime, the Mu'tah Expedition was the bloodiest and most difficult waged by the Muslims. He appointed Zayd ibn Harithah to command the army and admonished the troops:
Wage war in the name of Allah, on the path of Allah, against those who deny Allah. Engage in no treachery. Do not cut off ears and noses and other parts of the body. Do not kill women and children, the elderly, and men of religion in their places of worship. Do not cut down date and other trees, and do not tear down buildings.46
Based on the prophetic orders on war, the following principles, which may be called "The Islamic Principles of Combat", are outlined by Muslim scholars:
1. War is to be waged only against those who encourage and engage in it.
2. Priests in churches, children, women and the elderly must never be harmed.
3. Sown fields must not be damaged.
4. Treaties and agreements must not be broken.
5. Animals must not be harmed.
6. There must be no cruelty and torture.
7. Towns must not be destroyed.47
2. Priests in churches, children, women and the elderly must never be harmed.
3. Sown fields must not be damaged.
4. Treaties and agreements must not be broken.
5. Animals must not be harmed.
6. There must be no cruelty and torture.
7. Towns must not be destroyed.47
The Treaty of Medina, signed by our Prophet (may Allah bless him and grant him peace) and the Jewish and polytheist communities in the city, was also an important example of justice and mutual respect between different communities. The treaty, drawn up to establish a kind of constitution between communities of different beliefs and allowing each one to observe its own principles, brought peace to those who for years had been hostile to one another. One of its most striking features was how it enshrined freedom of belief. The article on that subject reads:
The Jews of Banu ‘Awf are one nation with the Muslims; the Jews have their religion, and the Muslims have theirs…48
Article 16 of the Treaty of Medina reads, "The Jew who follows us is surely entitled to our support and the same equal rights as any one of us. He shall not be wronged nor his enemy be assisted."49 The Prophet's (may Allah bless him and grant him peace) successors stayed loyal to that rule he agreed to, extending it even to Berbers, Buddhists, Hindu Brahmans and those of other beliefs.
One reason why the time of the Prophet (may Allah bless him and grant him peace) was blessed with peace and security was his position of justice, so in line with the morality of the Qur'an. Foreign writers, too, have been impressed by his superior character and praise our Prophet's (may Allah bless him and grant him peace) morality in their works. In The Genuine Islam, George Bernard Shaw described these superior traits:
I have always held the religion of Muhammad in high estimation because of its wonderful vitality. It is the only religion which appears to me to possess that assimilating capacity to the changing phase of existence which can make itself appeal to every age. I have studied him ... he must be called the Savior of Humanity. I believe that if a man like him were to assume the dictatorship of the modern world, he would succeed in solving its problems in a way that would bring it the much needed peace and happiness...50
In our own time as well, abiding by the Qur'an's morality is the only answer to all the conflicts, fighting, and instability of the world. Like our Prophet (may Allah bless him and grant him peace), never we should depart from the path of justice, and should always respect the rights of different communities and individuals, whatever their beliefs and identities may be.
Solutions to Terror and Anarchy from Beduizzaman Said Nursi
Throughout history, there have been periods when the scourges of terror and anarchy have intensified, posing a threat to entire populations. Numerous solutions have been proposed. One of those who stressed the importance of an all-out struggle against terror and anarchy was the great Turkish Islamic scholar, Bediuzzaman Said Nursi (1877-1960). He said that the first thing people must do is spread the morality of the Qur'an and made a number of recommendations.
At the time Bediuzzaman lived, the world was going through radical changes. The First World War had a particular impact on his life. During the war, he had led the Ottoman militia forces on the Caucasian Front against the invading Russians for which he was later awarded a medal. He was taken prisoner in March 1916 and held in Russia for two years. In early 1918, he escaped from prison and made his way back to Istanbul via Warsaw, Berlin and Vienna.
Thus he had a front-row seat to witness the collapse of the Ottoman Empire and the establishment of the Turkish Republic. He also saw the Russian Revolution bring Communism to power, the conflict between the great European powers and the difficulties that both World Wars inflicted on the Turkish Republic. As can be seen in his writings, he made a detailed analysis of all these events, evaluating all political developments in the light of the verses of the Qur'an. He always emphasized how any society that turns its back on religious morality will suffer great damage and that only if Muslims joined forces could they enjoy great success against atheist ideologies.
Bediuzzaman knew that terror and anarchy would emerge in his own time, and afterwards. He therefore tried to alert people to a number of possible solutions for these terrible problems. In his words, "... Religion fiercely condemns strife and anarchy. Anarchy recognizes no rights. It turns human morality and the works of civilization into the morality of animals,"51 This was the best possible expression of Islam's views on terror and violence, which Bediuzzaman spent his life expounding. As he once said, "Patience and endurance to put a stop to anarchy and maintain public order are necessary, with all sincerity in the service of the faith. I am therefore perfectly content to sacrifice my repute to that end."52 He stated that in the fight against anarchy and terror—a fight that required patience and endurance—believers bore a great responsibility.
His experience and guiding words are of great value today. We should carefully consider every statement made by this worthy individual, who spent his life trying to build a world of love and wisdom, based on the morality of the Qur'an.
Only by love, Bediuzzaman always said, can terrorism be overcome
The most noteworthy aspect of his statements is the importance he attaches to human love and life, inspired by the morality of the Qur'an. As he once said,
The true lesson from the Qur'an is this: If there are ten monsters and one innocent person in a house... is it permissible to burn that house... even though the morality of the Qur'an forbids such a thing... [to] ruin ten innocent people for the sake of one monster? Would not burning that house down be the greatest possible cruelty and betrayal? ... the morality of the Qur'an forbids the endangering of the lives or the harming of the 90 percent of innocent people for the sake of the ten percent of monsters who threaten security. We must be aware that we are bound by religion to preserve security and abide by that lesson from the Qur'an...53
In these words, Bediuzzaman revealed the great importance of human life, that every possible sacrifice should be made to save the life of just one individual and that doing the opposite means committing great cruelty. Muslims should work to establish peace and security. Because that responsibility is a command from Allah, believers use all means at their disposal to help spread the morality of religion. Where terror and anarchy become terrible scourges, an environment in which Islamic morality is lived resembles heaven. Bediuzzaman said as much in a number of statements:
If a Muslim departs from the Muslim community, he turns from the religion and becomes an anarchist and has a poisonous effect on society. Because anarchy recognizes no rights, and turns the proper nature of mankind into the morality of savage animals.54A true Muslim, a sincere believer, never supports anarchy and wickedness... the religion fiercely condemns strife and anarchy. Because anarchy recognizes no rights, and turns the proper nature of mankind and the works of civilization into the morality of savage animals.55
He made it clear that conveying the morality of religion would open up a great dialogue, even in the hearts of the insensitive people , the uncompromising and aggressive. The love of Allah would keep people from all forms of tyranny. He stressed that every Muslim's duty is to relate the beauties of religion and the truths of the Qur'an, so as to bring that love into peoples' hearts. Bediuzzaman once stressed that his Risale-i Nur ("Letters of Light", a collection of all his writings) fulfilled that function:
Yes, the Risale-i Nur and faith based on truth and proof and the truths of the Qur'an, explains and elucidates matters in a manner appropriate to the times and in such a way that the community can accept them, has led to millions of people examining faith and belief, awoken Islamic love and dialogue in their souls, and built a spiritual wall against atheism and immorality, the signs of anarchy. Yes, the union of the sacred ideal and purpose form an invincible force, an impassable wall, a spiritual power in peoples' souls, hearts and minds.56
The importance of Qur'anic morality in the case against terror
At every opportunity, Bediuzzaman reminded people that in the fight against terror and anarchy the most important weapon was the spread of religious morality. As he commented,
Towns are also households for their inhabitants. If belief in the hereafter does not govern the members of that large family, vices like malice, self-interest, false pretences, selfishness, artificiality, hypocrisy, bribery, and deception will dominate—displacing sincerity, cordiality, virtue, zeal, self-sacrifice, seeking Allah's pleasure and the reward of the hereafter, which are the bases of good conduct and morality. Anarchy and savagery will govern under the superficial order and humanity, poisoning the life of the town. Children will become troublemakers, the youth will take to drink, the strong will embark on oppression, and the elderly start to weep.57
In societies that turn their back on religion, deceit, oppression, anarchy, violence and terror emerge. Virtues like cooperation, sacrifice and honesty go by the board. People think only of their own self-interests, desiring only their own comforts and working only for themselves. Yet when a society lives by religion, then cooperation, friendship and brotherhood prevail. Later in this same statement, Bediuzzaman gives examples of the advantages that religious morality can bring to family and social life:
By analogy, the country is also a household, and the fatherland, the home of the national family. If belief in the hereafter rules, then true respect, earnest compassion, disinterested love, mutual assistance, honest service and social relations, unhypocritical charity, virtue, modest greatness, and excellence will all start to develop. It says to the children, "Give up messing around; there is paradise to be won!" and teaches them self-control through instruction in the Qur'an. It says to the youth, "There is Hell-fire; give up your drunkenness!" and brings them to their senses. To the oppressor, it says, "There is severe torment; you will receive a blow!" and makes them bow to justice. To the elderly it says, "Awaiting you in the hereafter is everlasting happiness, far greater than all the happiness you have lost here, and immortal youth; try to win them!" It turns their tears into laughter. It shows its favorable effects in every group, particular and universal, and illuminates them. Sociologists and moralists, who are concerned with the social life of mankind, should take special note. If the rest of the thousands of benefits and advantages of belief in the hereafter are compared with the five or six we have alluded to, it will be understood that only belief is the means of happiness in this world and the next, and in the lives of both.58
As these examples suggest, once people live by religious morality, it is easy to advise them, forbid them to commit evil and turn them to the true path. Bediuzzaman often said that terror and anarchy could be destroyed only if people live by the morality of the Qur'an, commanding love, understanding, peace, forgiveness, affection and compassion and standing against all forms of evil and wickedness. These words of his call on Muslims to embrace the truths of the Qur'an, again emphasizing that only prevailing religion can end anarchy in the world:
The only solution to the ruin and destruction caused by anarchy, which menaces and has wreaked terrible calamities on mankind, is the eternal and timeless truths of a sacred and divine religion.59
Bediuzzaman frequently stressed that the morality of the Qur'an, and its interpretation in the Risale-i Nur made a great contribution in eliminating terror and anarchy, and would continue to do so in future. Every effort to explain Qur'anic morality and invite people to the path of true Islam helps fulfill that duty and plays an important role in the struggle against terrorism. Bediuzzaman drew attention to the importance of that: "The Risale-i Nur definitely has no connection with politics. But since it has smashed absolute disbelief, it destroys and repulses anarchy, which underlies absolute disbelief, and absolute despotism, which overlies it."60
In another statement, he sets out some essentials to get rid of anarchy: "Respect, compassion, refraining from sin, security, the giving up of lawlessness and being obedient to authority."61 Later in the same statement, he describes how the Risale-i Nur fulfills the duties it has assumed:
When the Risale-i Nur looks to the life of society, it establishes and strengthens these five principles in a powerful and sacred fashion and preserves the cornerstone of public order... Over the last twenty years, the "Risale-i Nur" has made one hundred thousand people into harmless, beneficial members of this nation and country.62
Art, wisdom and unanimity of purpose
In his works, Bediuzzaman Said Nursi offers a detailed description of the form that struggle against terror, atheism, anarchy and the problems of the Islamic World should take: "Our enemies are ignorance, poverty and inner conflict. We shall fight these three foes with the weapons of wisdom, skill and unanimity of purpose."63 These vital words draw attention to three grave dangers: ignorance, poverty and conflict.
It is essential to warn the public against the first of these, ignorance. In today's Islamic world, the great majority has some a knowledge of religion and belief in Allah. Yet seldom does that same majority deeply examine religion and spiritual values. Because their knowledge is generally superficial and picked up secondhand, it is impossible for them to translate religion's proper morality, in its true sense, into life. It is essential, therefore, to do away with that lack of knowledge.
The poverty of the Muslim world is the second danger Bediuzzaman cites. That poverty prevents people having a proper education and thus feeds ignorance. It also makes Muslims feel weak and thus feeds both frustration and radicalization. The third danger is the internal conflict over so many issues in the Muslim world. When parties can reach no agreement on basic values, their debate over ideas usually degenerates into hostilities, conflict and even civil wars. Compassion and mutual respect are not only inter-civilization, but also intra-civilization necessities.
But the truth is that a constructive attitude can resolve these problems and conflicts. The paths of reason and conscience are one and the same. For that reason, truth needs to be stated openly, in the face of the disorder and strife that conflict brings with it. Against these three dangers, Bediuzzaman also stressed the measures needed to be taken.
The first of these, art, occupies an important place and means several things: First, that people should be taught to understand beauty and esthetics. These blessings from Allah will turn human souls away from brute force. Knowing that art is a blessing from Allah, and giving thanks for it, increases people's spiritual depth. For that reason, it is most important to show the full beauty of the Allah's art all around us. Artists should act in that knowledge, and the devout need to turn to art with that same awareness. Every explanation of the morality of religion must bear artistic values in mind. It is highly important to demonstrate the believer's superior artistic understanding in all written works, with colored pictures, simple and clear language and high-quality printing.
Wisdom embodied in the written word is equally a form of art. The words employed, the examples used, and the striking, effective means of expression all make a very important impression on the reader. When it comes to explaining the beauties of religion, easy means of expression, as opposed to unclear, confusing and abstruse language, make it much easier to grasp the truth and understand it.
The "wisdom" Bediuzzaman refers to means the possession of knowledge. Muslims need to be the masters of knowledge in the age in which they live. That, of course, includes science and the social sciences. Because a Muslim is an earthly representative of the religion that Allah has chosen for Man, he needs to be well versed in the sciences, cultures, thought and technology of his time, as well as being able to employ that knowledge efficiently.
The final method Bediuzzaman recommends, unanimity of purpose, needs to be brought about by every Muslim who wants to achieve security and well being and to see the Islamic world flourish again. History shows that unification and harmony in the Islamic world have always brought success. The golden age of the Prophet (may Allah bless him and grant him peace) and the first caliphs, the Abbasid Empire, the empire of Saladin or the Ottoman Empire; all these examples indicate that unification among the Muslims themselves created powerful and victorious, yet fair and compassionate states. In times of turmoil, both Muslims and non-Muslims suffered.
Thus, a revival of the Islamic world depends on the unification of Muslims all around the globe, transcending ethnic, sectarian or social disputes. Once this is achieved, the formation of a political unity — in terms of an Islamic Union — will also be at hand. Such a Union will resolve the disputes both among the Muslims themselves and among the Muslims and non-Muslims; heal the radical elements in the Islamic world by means of education and persuasion; and establish good relations between Islamic civilization and other civilizations.
Conclusion
Unless necessary measures are taken, unless deep-rooted solutions are brought in, the 21st century will continue to be a time of terror and violence, just as the 20th was before it. The ideological struggle against terrorism, therefore, must be initiated as a matter of urgency and must include very great numbers of people. This struggle will be fought on the level of ideas, between people who believe in the true religious morality, who are loving, forgiving, compassionate and in full possession of their conscience, and those who draw their strength from ignorance, arrogance and violence.
In one holy verse, our Lord asks, "Would there had been more people with a vestige of good among the generations of those who came before you, who forbade corruption in the earth…" (Surah Hud: 116). Believers should possess the virtue that Allah describes in that verse. While terrorists hope to achieve their aims by violence, believers should know that true success can be achieved only by clinging tightly to the religion of Allah, and acting accordingly. If Jews, Christians, and Muslims join together in that struggle, in a spirit of respect for all beliefs and ideas and, by the will of Allah, they will enjoy definitive success.
A terrorist may learn by heart all the fundamental sources behind his beliefs. Yet such a person will still be unaware of the one evident truth that will bring him happiness and inspiration, both in this world and the next. Because all his life, he has been educated in radical ideologies, in the context of the idea that life is a battleground in which only the strong survive, where violence and oppression are the only means of survival. Anyone resorting to terrorism, no matter what his religion, race, or nation, must understand that he is acting under the influence of a misleading philosophy, that in the final analysis stems from materialist and Darwinist thinking, though it sometimes masquerades as a religious idea.
Those who resort to secular terrorism are unaware that Allah and the hereafter really do exist, that this world is merely a place of trial and that only those who believe and carry out their religious obligations devoutly will be saved. Those who resort to allegedly "religious" terrorism are far from understanding Allah's commandments against evil and the value of human life, such as that "… If someone kills another person—unless it is in retaliation for someone else or for causing corruption in the earth—it is as if he had murdered all mankind. And if anyone gives life to another person, it is as if he had given life to all mankind." (Surat Al-Ma'ida: 32)
At this point, a great responsibility falls on all true believers, no matter what their religion. Jews must not ignore the statements of the Torah ,calling mankind to peace and love, and they must call on all other Jews to oppose terrorism, including the state terrorism employed by Israel in the occupied territories. So should Christians call on all other Christians, taking as their guide the morality most pleasing to Allah. They should also stress that "the war on terror" must not turn into violent revenge, and a peaceful "counter-terrorism" should be preferred, since the Christian faith proclaims that "blessed are the peacemakers". (Matthew, 5: 9) One should not forget that terrorism stems from wrong ideas and that the basic struggle against terrorism should be on the level of ideas. Believers must explain that these ideas are wrong in terms of both theory and practice. No idea can prevail by means of violence, oppression and cruelty, and despotism can never triumph.
Terrorist ideology is built on rotten foundations, which we have been concentrating on in this book, and these can easily be eliminated through mass education. Devout believers across the world can oppose terror and prevent ignorance by coming up with solutions, through various educational initiatives and through a cultural legacy. The dominion of the compassion, peace of mind and security commanded by Allah will irrevocably consign terror to the waste bin of history.
