Religion and Ethics

Introductory Activity 4:

• Have you ever had conflict with your friends? What did you do to solve them?

• Discuss what you do in order to maintain peace and unity with Allah, Parents, friends and the entire community.

4.1.The importance of Unity, peace building and reconcilia-tion in Islam

Learning Activity: 4.1

Why do you think Unity is very important? Share instances where you have been involved in reconciliation activity.

The importance of Unity

Unity is strength. When the sea drops unite they become a boundless ocean. The seven colours emerge in the shape of a bewitching rainbow. The unity among people makes an invincible strong nation. This is the reason why Islam lays great stress on the importance of Unity. Islam means total submission to the will of Allah. Once you have declared yourself a Muslim, you have to abide by the commands of Allah and the Prophet Muhammad (peace be upon him).

Islam is the religion of unity. The essence of Islam is believing in One Unique God; Allah and worshipping Him alone. Religion from the Islamic perspective is only one religion, i.e. submission to Allah. Allah said “Truly the religion with Allah is Islam.” (Q.3:19). All human beings are created of a unique common soul. Allah said “O mankind! Be dutiful to your Lord, Who created you from a single soul.” (Q. 4:1). Man irrespective of their creed, colour, race, language, etc are all equal and are the members of one human family of which Adam and Eve were their parents.

The divine wisdom made them different nations to know each other with the only preference in the sight of God being their piety. “O Mankind! We have created you from a male and a female, and made you into nations and tribes, that you may know one another. Verily, the most honourable of you with Allah is that who is more pious.” (Q.49:13).

Thus, Islam denotes all types of idle privileges of race, gender, nationality, wealth, etc. Islam advocates for peace, fraternity and unity. The best talk in Islam is the one which brings people together. “There is no virtue in most of their secret talks save in him who orders... conciliation between mankind. And whoever does this seeking the good pleasure of Allah; We shall give him a great reward.” (Q.4:114).

Thus, Prophet Muhammad (peace be upon him) said, reconciliation between people is rewarded more than one year of praying and fasting. The mission of the Messengers of Allah was to form a united faithful human community. Human unity is only obtainable if humans as a global community enjoy a common divine goal. The unification of the goal will unite human beings. Such a united community is referred to in Islam as ‘Ummah’. “Mankind were one community and Allah sent Prophets with glad tidings and warnings.” (Q.2:213). Islam regards a divided community on the brink of a pit of Hell-Fire: “Hold fast all of you together, to the Rope of Allah and be not divided among yourselves.” (Q. 3:103). Nonetheless, a mere human unity is not a virtue in Islam if it is not based on Monotheism and justice. Division and disagreement on the other hand is acknowledged in Islam as a reality of the life of this world although it is not endorsed as a value.

According to Islamic teachings, all believers are a single Brotherhood.” (Q.49:10) as quoted in the Quran. Allah further explains about brotherhood by explaining that Muslims are allies, friends, supporters of one another, and this again is based solely on Islam. Brotherhood in Islam is to live in peace and to understand one another. They must not argue even if one disagrees with another and that they should follow the best meaning of what is being discussed. They must always forgive and have mercy for one another.

A Muslim also helps any innocent person and loves him. This is because Allah wants all Muslims to live together and in tranquillity, not backbiting and hating each other for no reasons. Even with non Muslims we should live with them in peace and respect and showing love and kindness to them. Allah the almighty says in the Quran: “The believers are nothing else than brothers, so make reconciliation between your brothers, and fear Allah, that you may receive mercy.”(Q.49:10). The Prophet Muhammad (peace be upon him) confirms the importance of Unity and brotherhood by saying: “You will not enter Paradise until you have faith, and you will not have faith until you love each other...”

Unity is one of the corner stone of Islam; Islam is the greatest unifying force in the world. It is a religion to all humans regardless of colour, race and language. It is a religion that tolerates other religions and orders its followers to respect and protect all humans. According to the Holy Prophet teachings, every human being belongs to Adam and Adam was from soil. Islam has been strictly prohibiting racial discrimination. Peace, equality and paternity are thought through unity. When there is no unity, it will bring about disruption, devastation and disputes. God is the God of all human beings. All humans’ unity is the ultimate aim of the teachings of Islam. The doctrinal and ideological differences must not end up through war or bloodshed. Religion of Islam teaches that in order to achieve true peace of mind and surety of heart, one must submit to God and live according to His Divinely revealed Law.

Ways to achieve unity:

In order to achieve unity, there are many ways, but here are some: we need to understand that unity is not an option, but it is divine obligation that should be observed, we also need to reflect on Hajj (Pilgrimage to Makka) as a time for Muslim unity, we need to reflect on five daily prayers as we meet five times and we stand in one line side by side, we also need to learn tolerance towards other points of view, there is also a need to learn to criticize without hurting and avoiding taking a strong position on smaller points.

For the time being the best practical option is to learn to practice the Unity in diversity. Diversity is the law of nature. Variety is still ‘the spice of life’. Remember we are created in different nations so that we “get to know each other” not to fight one another. There is always going to be a form of disagreement “And if your Lord so willed, He could surely have made mankind one Ummah (nation), but they will not cease to disagree. Except him on whom your Lord has bestowed His mercy.” (Q.11:118-119).

Disagreement will only be removed on the Day of Judgment wherein reality will be shown and God will give His final decree. “Verily, your Lord will judge between them on the Day of Resurrection about that wherein they used to differ.” (Q.16:124). Unity, on the other hand, is the way that leads to the infinite. Diversity is an outward thing, unity is of the heart. As humans we have enough common grounds to be united. However, diversity is different from discord. It is discord not diversity that has thrown the world into the boiling pot of sorrow, wars, and death.

Do your Part: Unity begins from within a household. Endeavour to keep your family and friendship circles united. Make reconciliation between people. Learn how to live with people who may view the world differently. Always be optimistic in your so-called understanding of others. Follow fearlessly the Truth wherever you perceive it. Serve people of all nations. They are all ‘the family of God’ and His creatures. Remember the most beloved one in the sight of Allah is the one who serves His family more.

Awareness towards Global Human Disaster: As the citizens of planet earth we will have fewer obstacles to tackle when we fight problems like pollution, depletion of natural resources and natural disasters. Our planet earth is a space ship damaging of which will cause all to drawn, including the vandal. So far as man gets on somehow with life and is quite satisfied with his local and personal issues and the misery of other people in the world is ‘the least to worry about’, there is no hope for world community, for he will not see any further reason for his survival. Unless all people on this globe realize that discord and division is a global disaster and unless they cannot commit to this change of mind-set no human unity can be obtained.

Application Activity 4.1

Give the importance and evidence of Unity and reconciliation in Islam Give some examples that witness an amazing national and international unity and campaigning human unity and solidarity

4.2. Peace building and conflict resolution in Islam.

Islam means peace in all its forms and calls for justice in resolving all conflicts. So that the aggrieved party is satisfied with the result and being at peace works for peace with all concerned.

Islamic Peace Fundamentals

Islam literally means two basic concepts: First, means to surrender or submit to God. And second, means peace or to acquire peace. A daily example of this is provided by Muslims in their greetings of “Assalamu Alaykum”, which means “peace be with you”, this greeting is also the end gesture of their daily prayers. Therefore, Islam advocates living in peace with God, the Creator and Lord of all that exists. As well as, seeking peace within ourselves, and living in peace with other human beings, our surrounding and environment in its entirety. All conflicts - whether they are interpersonal, or within the family and community, or national and international disturb this relationship of peace. The Islamic principles of peace-building enunciated in the Qur’an also affirm that all human beings have a common origin.

Islamic methodology for conflict resolution and peace building

As discussed above, the Islamic precepts are meant to maintain peaceful, healthy, meaningful relationships with God and with all of humanity. This relationship is disrupted by conflicts, whether interpersonal, communal, national or international. Its restoration is essential for the sake of fairness and justice. Peace-building efforts work towards preventing an escalation of conflict and establishing a durable and self-sustaining peace. Peace is intimately tied with justice in its Islamic understanding.

You cannot achieve one without the other. Legitimate grievances of the affected party must be addressed, if real and essential peace is to be achieved. Here are some relevant verses from the Qur’an addressed to the Islamic community: “O you who believe! Stand out firmly for God, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to piety: and fear God. For God is well-acquainted with all you do” (Q. 5:8). And: “O you who believe! Stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or you kin, and whether it is against rich or poor: For God can best protect both. Follow not the lusts of your hearts, lest you swerve, and if distort justice or decline to do justice, verily God is well-acquainted with all that you do” (Q. 4:135).

• The importance of Reconciliation among people in Islam

Reconciliation can be said to be bridging the gaps or filling spaces that occurred because of disputes and conflicts over their affairs and by removing their bad effects. One of the most honourable morals is reconciling people. It is highly recommended and it has been stated on more than one occasion in the Holy Quran as Allah Almighty says: “So fear Allah and amend that which is between you.” (Q.8-1). Reconciling people is one of the acts that yields great reward because it allows grudges to be removed and hearts cleaned. Allah the almighty says: “No good is there in much of their private conversation, except for those who enjoin charity or that which is right or conciliation between people. And whoever does that seeking means to the approval of Allah, then We are going to give him a great reward.” (Q.4: 114).

Reconciling people is so important that a Muslim should regard it as an important aim in his worldly life. It is through reconciliation that hearts become one and unity is encouraged. Neglecting this may lead to a disintegration of the people. This is why Islam put reconciling people above many acts of worship. The Prophet (peace be upon Him) said: “Should I not tell you what is better in degree than prayer, fasting, and charity.” They (the companions) said: “Ye s .”. He said: “Reconciling people, for grudges and disputes are the razor (that shaves faith).

The Prophet Muhammad (peace be upon him) also said: “Sadaqa (i.e. charity) is due on every joint of a person every day the sun rises. Administering of justice between two men is also a charity. Assisting a man to ride upon his riding animal, or helping him load his luggage upon it is a charity; a good word is a charity; every step that you take towards prayer is a charity, and removing harmful objects from the pathway is a charity.”

The Prophet Muhammad (peace be upon him) also said: “The best charity is to reconcile between people.” The Prophet Muhammad (peace be upon him) said: “It is unlawful for a Muslim to forsake his fellow Muslim for more than three consecutive days. When they meet, each of them turns his face away from the other. The better one is the one who starts the greeting.” The Prophet Muhammad (peace be upon him) “The one who reconciles people is not considered a liar if he exaggerates what is good or says what is good.”

Application Activity 4.2

• Give the importance of reconciliation in Islam compared to Rwandan national reconciliation.

4.3. The concept and purpose of Jihad in Islam

Learning Activity: 4.3

Give the meaning of Jihad in Islamic perspective. How can you convince those who nowadays misuse the meaning of Jihad?

Introduction.

The word “jihad” does not mean “holy war” as some people think. This is a Western media rending of a broader concept in Islamic teaching. The concept of “jihad” needs to be understood clearly. Many people in the media take Qur’anic text out of context. Following are basics about the real meaning of jihad.

The concept of Jihad.

The Arabic term “Jihad” has been misused according to political or psychological attitudes, therefore we have two versions:

a. Media version defines “Jihad” as a Holy war” against non-Muslim in which bloodshed is allowed or mandatory and encouraged in Islam. In this wrong view of Ignorance, Jihad translates to “War” or “Kill” people.

b. Actual Islamic Definition, Jihad means to “struggle and striving for righteous deeds.” Also, it means to be fought within one’s self to refrain from committing sin and to better one’s self. In the Arabic language, this term actually translates to “Strive”, “Struggle”, “Fight against”.

There are two levels of Jihad:

1. Major Jihad: This is very important. We can divide it in two types:

a. Personal Jihad: This is the most important form, it is known as the spiritual struggle, a struggle between two powers within ourselves: the soul and the body. The conscience is in conflict with the bodily desires. The fasting in the month of Ramadhan the annual training, performing five prayers day and night, giving Zakat, fighting against Illiteracy or Poverty, self- reliance journey, are perfect examples of this major jihad. This spiritual conflict is an ongoing jihad within each one of us. Islam expects its followers to give preference to the soul and the conscience over the body and its desires.... This type of Jihad is the intimate struggle to purify one’s soul of evil influences - both subtle and overt. It is the struggle to cleanse one’s spirit of sin, is to put Allah ahead of our loved ones, our wealth and to strive and struggle to live as true Muslims.

b.Verbal Jihad: To strive for justice through words and non-violent actions. The Prophet Muhammad (peace be upon him) encouraged Muslims to demand and seek for justice peacefully. When the Prophet Muhammad (peace be upon him) said the better jihad is a word of truth in front of an oppressive ruler! The life of the Prophet Muhammad was full of striving to gain the freedom to inform and convey the message of Islam in peaceful manner and Non-Violent methods.

2. Minor Jihad or Physical Jihad: This relates to the use of physical force in self-defence against oppression and transgression by the enemies. Allah commands that Muslims live peaceful lives and not transgress against anyone. If they are persecuted and oppressed, the Qur’an recommends that they migrate to a more peaceful and tolerant land. If relocation is not possible or does not solve the oppression, then Allah also requires Muslims to defend themselves against oppression by fighting against those who fight against them. This armed struggle (Jihad) however does not mean unjustified use of violence or killing innocent people. The minor jihad may be divided into two: aggression and defence. Aggression against any people is not permitted in Islam; however, defence is an absolute right of every individual and nation. Allah the almighty says in the Holy Qur’an: “Fight in the cause of Allah those who fight against you, but do not transgress limits; for Allah loves not transgressors.” (Q.2:190).

Conditions under which Jihad is allowed

A physical Jihad or Combative has conditions:

• Declaration of Combative Jihad: No single individual or group can autonomously declare Physical Jihad, nor can any one group make peace by itself, but the entire Muslim nation must make peace under their supreme leadership. A peace treaty can be made by the nations’ leader and all subjects of the nation are bound by that decision. The final decision is up to the ruler after his consultation with all the neighbouring states and nations to come together and agree on a treaty with any foreign country. This applies as much to peace as it does to war. No individual or group may come forth and declare a Jihad: that will be a false Jihad.

All Muslim nations and their leaders must come together for a decision and declaration of self-defence war and that is the only accepted process under which the command to fight was given in relation to specific conditions. Thus, the declaration of war is not an arbitrary act at all. A further implication here, is that Physical Jihad was only declared by the Prophet (Peace be upon Him) as the head of the Islamic nation, and as such no one else can legitimately declare Jihad except a ruler who is the head of an Islamic nation. The duty lies squarely with the religious or political leadership to determine whether the conditions for Jihad exist and then to give the appropriate judgement after deepening the balance between the gains and the losses if they engage in Physical jihad.

• No compulsion in the religion: Islam has never been spread by sword to force people to convert to it. Islam as a religion always teaches to respect religious freedom as mentioned in the Quran itself. The Qur’an clearly states “There is no compulsion in religion, the path of guidance stands out clear from wrong” (2:256) and (60:8).

The facts speak for themselves that Islam was not spread by sword and force: Islam spread rapidly on the East Coast of Africa. And likewise no Muslim army was ever dispatched to the East Coast of Africa. Today the fastest growing religion in America and Europe is Islam. The Muslims in these lands are a minority. The only power they have in their possession is the power of truth that is converting thousands to Islam. Islam does only allow fighting against those who fight against us, and transgression is not allowed at all. “And fight in the way of Allah those who fight against you, and do not transgress (limits) for Allah likes not the transgressors” (2:190).

Some manners of Physical Jihad

Islam forbids violence and killing innocent people who are not involved in the war. Islam also forbids destroying public infrastructures. The prophet Muhammad (peace be upon him) used to instruct people that: “I advise you ten things: Do not kill women or children or an aged, infirm person. Do not cut down fruit-bearing trees. Do not destroy an inhabited place. Do not slaughter sheep or camels except for food. Do not burn bees and do not scatter them...” This meant that the Prophet (peace and blessings be upon him) and his companions were not to start the fighting; but to defend themselves against aggressors. That was how fighting was ordained; the fight was to defeat the aggressors, so that we can live in peace and justice, and once the justice is done, Allah does not command any one to continue fighting. Allah only permits people to fight in self-defence or for the defence of those who are attacked unjustly. These are conditions under which Physical Jihad is only allowed.

Therefore whatever is done beyond the conditions described above is an act of terrorism which is considered serious crime, forbidden by Islam and those involve in such acts or spread the false ideology of violent extremism by misusing the term Jihad for their own interest, are terrorists and criminals and they should be brought to justice.The illustration bellow is about the Islamic conditions and commands to be respected in self-defence Jihad.

Application Activity: 4.3

• Contrast Major and Minor Jihad.

• Discuss manners of Physical Jihad in Islam.

• Discuss activities you can perform in order to make spiritual Jihad against evil thoughts and actions.

4.4. The difference between lawful Jihad and violent acts of terrorism.

In summary, Terrorism differs from Jihad in nature and in behaviour as well as follows:Terrorism is an act committed to kill and harm innocent people and destroy public infrastructures as well as instil fear in the population, while Jihad does not permit these acts. Jihad is striving and struggling for improvement as well as fighting back to defend one’s self, honour, assets and homeland.

Also, Jihad is interpreted as the struggle against evil, internal or external of a person or a society. Jihad, in Islam, means doing any or all but not limited to the following: Learn, teach, and practice Islam in all aspects of one’s life at all times to reach the highest and best education in order to benefit oneself, family and society. Be a messenger of Islam everywhere in good behaviour and positive action. Fight evil, wrongdoing, and injustice with all one’s power by one’s hand (action), with one’s tongue (speech), or at least with one’s heart (prayer).

Application Activity: 4.4

• Show how personal struggle against evil thoughts can lead to inner peace and perfect spiritual being.

• Is Jihad the only way to live peacefully? discuss

4.5. The necessity of peaceful co-existence, Muslims and non-Muslims.

The coexistence between Muslims and non-Muslims is a religious obligation in Islam. Islam took the utmost care to consolidate a set of principles, foundations, and general rules in the hearts of Muslims, through a number of Qur’anic verses and the sayings of the Prophet Muhammad (peace be upon him), to achieve peaceful coexistence, the acceptance of others, and constructive cooperation. The Islamic texts that indicate the legal obligation of coexistence are as follows:

• Islam praised the divine religions, their divine books, and prophets. Allah said, “Children of Israel! Call to mind the (special) favour which I bestowed upon you, and that I preferred you to all other (for My Message).” (Q. 2-122).

• Islam also set the condition for a correct and complete belief to believe in all the Messengers. Allah said, “The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His messengers. “We make no distinction (they say) between one and another of His messengers.”(Q.2-285).

• Islam encourages Muslims to act on the basis of kindness, goodness and righteousness with non- Muslims who are not oppressors to Muslims. Allah says in the Quran: “Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah loved those who are just.” (Q. 60-8). The righteousness enjoined in the verse encourages kindness to them, the preservation of their wealth, families, honour, and all their rights, in addition to cooperating with them in common interests.

• To interact with non-Muslims with respect for their rights to choice their faith. Allah said, “Let there be no compulsion in religion...) (Q.2-256).

• Islam invites to familiarisation, which requires peaceful coexistence, between peoples that is far removed from ethnic and religious affiliation. It asserted that no differences are there among men except through piety. Allah said: “O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).” (Q. 49-13).

• Islam has also permitted to Muslims the consumption of the foods permitted to the People of the Book and the marriage of their women. Both these permissions require coexistence and a certain degree of harmony.Allah said:“This day are (all) things good and pure made lawful unto you. The food of the People of the Book is lawful unto you and yours is lawful unto them. (Lawful unto you in marriage) are (not only) chaste women who are believers, but chaste women among the People of the Book, revealed before your time,- when ye give them their due dowers, and desire chastity, not lewdness, nor secret intrigues if any one rejects faith, fruitless is his work, and in the Hereafter he will be in the ranks of those who have lost (all spiritual good).” (Q.5-5).

• Islam allows dealing with non-Muslims on the basis of loans and lawful trades. As it was reported that the Prophet Muhammad (Peace be upon Him) died and his shield was pledged to a Jew for thirty sacks of barley.

• Islam obliges honouring the dead whether Muslim or non-Muslim.

• Islam prohibits insulting the false gods they that they are worshiped by some people. In the Qur’an, Allah said: “And do not insult those they invoke other than Allah, lest they insult Allah in enmity without knowledge”. (Q. 6:108).

• Islam calls for politeness and courtesy in dialogue in matters of religion as also constitute a form of justice and kindness towards non-Muslims. About this the Qur’an says: “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided”.The Medina Constitution of the Prophet Muhammad (peace be upon him): A symbol of peaceful coexistence, harmony and religious freedom in Islam.

The main goal of Constitution or Charter of Medina which was made by the Prophet Muhammad (Peace be upon Him) in 622 A.D was to enable Him to govern a multi-religious pluralistic society, in a manner that allowed religious freedom for all of them. The Charter consists of articles which set forth the formation of a sovereign nation-state with a common citizenship for all communities. The Charter protects fundamental human rights for all citizens, including equality, cooperation, freedom of conscience and freedom of religion. Some clauses specifically state that Jews Christians are entitled to practice their own faith without any restrictions. In short, the Charter of Medina was the first document in history to establish religious freedom peaceful coexistence as a fundamental constitutional right.

Also, one of practical example for Peaceful Coexistence between Muslims and Non-Muslims is the declaration made by the second Caliph Umar ibn ul-Khattab in 7th Century who was particularly sensitive to the demands of justice concerning non-Muslims living under his authority. In a famous story, Umar was invited by the patriarch of the Church of the Holy Sepulcher in Jerusalem to pray inside the church. Umar ibn Al-Khattab entered to the Church of the Holy Sepulcher. He sat inside among its companions until the time of prayer arrived. Umar said to patriarch, “I want to pray.” The patriarch said, “Here is your place of prayer,” but Umar refrained from doing so inside the church and instead he prayed upon the staircase near a door apart from the church. When Umar finished his prayer, he said to patriarch: “If I prayed inside the church, the Muslims after me would take it and they would say: Umar prayed here”. This church still exists today in Jerusalem as the headquarters of the Eastern Orthodox Patriarch of Jerusalem, even though it was under the authority of Muslims for centuries.

This confirms that Islam has strongly emphasized the importance of peaceful coexistence between the followers of different faiths. It also shows how citizens of Muslim countries should enjoy freedom of religion and worship within the boundaries of civil law. Their houses of worship should be protected and defended from anyone who might want to harm them.

Application Activity: 4.5

• Give some examples from history showing that Islam emphasizes peaceful coexistence and tolerance between Muslims and non-Muslims.

• Discuss about the Medina Constitution of the Prophet Muhammad (peace be upon him) articles that establish peace coexistence among the differ-ent religion followers.

4.6. Compassion and forgiveness in Islam.

Learning Activity: 4-6

• What do these above Qur’anic verses mean to you?The example of the

Prophet Muhammad (peace be upon him) presents us with many such paradigms that we can adapt to our current circumstances. Like all of his predecessors prophets did before him, the Prophet showed utmost mercy and forgiveness to everyone, so much so that even his staunch enemies sought refuge under his wings of compassion.

Glad tidings

The Prophet dealt with every one of his opponents with utmost care, and he took very strategic measures not to destroy them but to conquer their hearts by giving the glad tidings and hope of a coming peace, the following verse was revealed right after the Battle of the Trench. Allah says: “When you obey God in His commands and prohibitions,) it may be that God will bring about love and friendship between you and those of them with whom you are in enmity. God is All-Powerful and God is All-Forgiving, All-Compassionate”. (Q.60:7)

Making peace.

Even in the most critical conditions he did not give up. Despite all the provocations of evil-doers and his own fellow tribesmen’s objections, he made agreements with his crucial adversaries and fulfilled peaceful commitments with them. After his immigration to Medina, the economic and social conditions of Mecca had gradually deteriorated. The Meccans were suffering from drought, famine, hunger, and misery. For sure, he could not have remained indifferent to this heart-rending situation. He sent them food and other needed aid; he literally inundated them with an immense benevolent contribution on the back of hundreds of camels. But, unfortunately the Meccans rejected all of it. Then he sent all the aid directly to (Abu Sufyan). Afterwards (Abu Sufyan) distributed everything to the poor and needy Meccans.

The Prophet those days gave weight to free commerce and trading with other communities, particularly with Meccans. He knew that business trading was an excellent opportunity to get in touch with others. Thus they could have found so many new ways to maintain peaceful relations. Regrettably, all the peaceful attempts made by God’s Holy Prophet were either repelled or responded to with brutal violence by the Meccans.

The Prophet Muhammad (peace be upon him) forgiveness to his enemies.

There is an exemplary mercy, forgiveness of Prophet Mohammed shown to Non-Muslims. The Prophet Mohammed (peace be upon him) was described as a “Mercy for all the Worlds”, as God said in the Quran: “We have sent you as a mercy for all the worlds.” (Q. 21:107)

The recipients of this quality were not limited to just the Muslim nation, but it also extended to non-Muslims, some of who spent all their effort trying to harm the Prophet and his mission. One of the key features of the Prophet Muhammad (peace be upon him) was his ability to pardon and forgive even his most ardent enemies. In fact, Allah describes the Prophet in the Quran as a “Mercy to all of Creation” (Q.21:107); a clear testimony to his merciful nature. Let’s take a look at the following people the Prophet (peace be upon him) was able to forgive despite their past grave offences:

Thumama Ibn Uthal.Thumama was one of the Arab leaders of Yammama and Banu Hanifah. He had once killed a group of the Prophet’s companions in response to a letter he received from the Prophet Muhammad inviting him to Islam. Thumama was eventually captured by the Muslims and tied to a post in the Prophet’s Mosque in Medina. During his imprisonment, the Prophet ensured he was treated well with sufficient food and drink. The Prophet even instructed his own camel to be milked for him. For two days the Prophet asked him about his condition, to which Thumama would reply with the same response “If you want to kill in reprisal, you can have someone of noble blood to kill. If out of your virtue, you want to forgive, I shall be grateful. If you want money in compensation, I shall give you whatever amount you ask”.

After the third day, the Prophet instructed his companions to release Thumama unconditionally. Thumama could not believe he was pardoned, but nevertheless, he made his way out of the Mosque and towards a nearby palm grove. He washed and watered his camel until he turned around and returned to the Mosque. There, he stood before the companions and announced that he was now a Muslim and said the testimony of faith. Thumama had been inspired by the kindness and the compassion shown to him by the Prophet, and this is one of the strongest indications of what led him to Islam.

Wahshi Ibn Harb.

Wahshi was responsible for spearing and killing the beloved uncle of the Prophet Muhammad, Hamza Ibn Abd ul Mutwalib, during the Battle of Uhud. This killing took place at a time where Hamza was a great support to the Muslims and Islam. Although, this act had hurt the Prophet deeply and caused him great grief, he still forgave Wahshi.

Hind Bint Utbah.

Hind was the wife of (Abu Sufyan Ibn Harb) and was a staunch opponent of the Prophet Muhammad and Islam. She would frequently inspire the Quraish to harm the Muslims and the Prophet. She ordered the killing of Hamza, the uncle of the (Peace be upon him) and also mutilated his body by cutting his chest and tearing his liver and heart into pieces after he was martyred. Following the Conquest of Makkah, she too was forgiven by the Prophet after repenting from her past.

His mercy and forgiveness to the people of Taif.

Another example of the Prophet’s forgiveness and mercy was clear in the earlier portion of his mission, the Prophet travelled to the city of Taif, a city located in the mountains nearby to Mecca, in order to invite them to accept Islam. The leaders of Taif, however, were rude and discourteous in their treatment of the Prophet.

Not being content with their insolent attitude towards him, they even stirred up some gangs of the town to harass him. This riff-raff followed the Prophet shouting at and abusing him, and throwing stones at him, until he was compelled to take refuge in an orchard. Thus the Prophet had to endure even more obstacles in Taif than he had had to face in Mecca. These ruffians, stationed either side of the path, threw stones at him until his feet were injured and smeared with blood.

The Prophet prayed to God and sought for aid, and God then sent the angel of mountains, seeking the permission of the Prophet to join together the two hills and crush the city of Taif, between which it was located. Out of his great tolerance and mercy, the Prophet Muhammad (Peace be upon Him) replied, “No! For, I hope that God will bring forth from their loins people who will worship God alone, associating nothing with Him.”

Prophet’s forgiveness to His enemies in Mecca:

The tribe of Quraish were enemies of Islam and, for a period of thirteen years while the Prophet Muhammad (Peace be upon Him) was still in Mecca, they would rebuke the Prophet, taunt and mock him, beat and abuse him, both physically and mentally. They placed the afterbirth of a camel on his back while he prayed, and they boycotted him and his tribe until the social sanctions became unbearable.

They plotted and attempted to kill him on more than one occasion, and when the Prophet escaped to Medina, they rallied the majority of the Arab tribes and waged many wars against him. Yet, when he entered Mecca victorious with an army of 10,000, he did not take revenge on anyone. The Prophet said to the Quraish: “O people of Quraish! What do you think I will do to you? Hoping for a good response, they said: “You will do good. You are a noble brother, son of a noble brother.”.

The Prophet then said:“Then I say to you what Prophet Joseph the son of Jacob said to his brothers: ‘There is no blame upon you.’ Go! For you all free!.”

The Prophet was all for forgiveness and no amount of crime or aggression against him was too great to be forgiven by him. He was the complete example of forgiveness and kindness, as mentioned in the following verse of the Quran where Allah says: “Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant.” (Q.7:199)

Repelling evil with the good and kindness.

The prophet Muhammad (Peace be upon Him) always repelled evil with the good of forgiveness and kind behavior. He believed and practiced the precept that love could foil hatred, and aggression could be won over by forgiveness. He overcame the ignorance of the people with the knowledge and kindness of Islam, and the folly and evil of the people with his kind and forgiving treatment. With his forgiveness, he freed people from the bondage of sin and crime, and made them great friends of Islam.

He was an epitome of the verse of the Quran where Allah says: “Good and evil are not alike. Repel evil with what is better. Then he, between whom and you there was hatred, will become as though he was a bosom friend.” (Q.41:34). These are only some of the examples of people that the Prophet forgave despite the grave actions they had performed in the past. It is a message of self-reformation that teaches us that we can subdue feelings of revenge and hatred and build a society in compassion and love. May Allah make us all examples of such Prophetic forgiveness and allow us to follow in Prophet’s footsteps.

Application Activity 4.6

• In your words, explain this Quranic verse“Good and evil are not alike. Repel evil with what is better. Then he, between whom and you there was hatred, will become as though he was a bosom friend.” (Q.41:34)

4.7. Tools for Humanitarian Work in Islam

Learning Activity: 4.7

See the picture above and answer the following questions:

• What does this picture portray?

• What caused these children to look like this? What are they missing?

• What can be done to them so that they become happy and

Acts of humanitarianism are an essential element of religious practice for Muslims. The Qur’anic and prophetic texts calling for humanitarian action, defining and ordering it are numerous. They are either of an obligatory or an inciting nature and do not exclude non-Muslims from humanitarian aid.

For a Muslim to undertake a humanitarian act is a way of receiving help from heaven, of erasing sins, and of meriting Paradise. There are mechanisms established by the religion which had an unprecedented impact on the lives of the population: the freeing of slaves, a significant support for the most vulnerable, and the expansion of the educational and health-care system. Nowadays faith based Muslim NGOs follow these texts to launch varied humanitarian programmes in different domains and in different parts of the world in all situations in general and in that of relief in emergency and natural disasters.

Humanitarianism is one of the fundamental principles of the Muslim religion. The act of giving money or helping someone in distress is not left to the free choice of the believer, but is instead an obligation in the same way as is prayer, fasting during the month of Ramadan and the pilgrimage to Mecca. Acts of humanitarianism, whether limited to a donation in money or in kind, or of a more practical nature, such as distributing aid, are an essential element of religious practice for Muslims.

This religious dimension motivates channels and intensifies the emotional and obligatory aspects of charity. The Quranic texts and Prophet Muhammad’s sayings calling for humanitarian action, defining and regulating it are numerous. They are either of an obligatory nature or a call for such work. To undertake a humanitarian act is a way of receiving help from heaven, of erasing sins, escaping punishment, thanking God for his mercies and meriting Paradise.In the following article, we will see examples of how the Muslim religion, by legal (Quran verses, prophetic practices), favors stimulates and reinforces humanitarian action to make it popular, general and able to be exercised on a daily basis.

Obligatory Character.

The Muslim religion considers both humanitarian actions and the duty to help as religious obligations by which all Muslims, rich and poor, are bound. Quranic texts and prophet’s saying sometimes have an exhortatory tone encouraging charity works. The Prophet says: “The first to enter Paradise are those who do charitable works...” At other times, the texts are formulated as a clear order. The Prophet Muhammad says: “Rescue prisoners, feed the hungry and look after the ill...” But there are also numerous texts which are severe in regard to those who do not help the poor, the orphans and the slaves. The obligatory nature of charity does not end with the wording of texts; Islam has also put practical mechanisms in place to manage humanitarian aid. These arrangements are very precise, as in the case of compulsory charity (zakat).

Validating faith

Islam insists on the translation of intent and conviction into concrete actions in all including humanitarian areas. It can be seen that whenever faith is evoked in the Quran, an injunction to react immediately follows and charitable acts are especially encouraged.The expression “those who believed and who did charitable works...” is cited a considerable number of times in the Quran, for example. Allah says: “Those who believe and do righteous deeds, a good state is theirs and a beautiful place of final return...” (Q.13:29)

Erasing sins

The Muslim religion considers error to be human. The behavior of man, whether in his relation to the Creator or in his relation to other creatures (humans, animals, plants...), cannot be perfect. His religion, however, forcefully recommends him to correct his mistakes and puts a series of means to do so at his disposal, such as repentance, submission to justice, and reparation for damage caused to others.

Islam also established a system allowing sins to be erased by performing humanitarian acts. In this regard the Prophet said: “Alms extinguish sins exactly as water extinguishes fire...” There are a number of dispositions in the case of violating an oath, from which the following can be cited: “God will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation feed ten poor people on scale of the average of that you feed your own families, or clothe them or free a slave...” Q.5:89)

In another example, in the case of voluntary failure to observe one of the days of fasting during Ramadan without a valid reason, the Muslim must fast for sixty consecutive days or feed sixty needy people. These dispositions which are erasing sins are also practiced if the believer is incapacitated, for example by health, and consequently unable to perform a ritual during the fast and the pilgrimage.

Alms (Zakat) as a symbol for Humanitarian Actions in Islam.

Islam is generally believed to be a call for action inspired by its beliefs and the consideration that humans are social beings; Islam is, in other words, more than a mere practice of rituals. In fact, one of the principles that inspire humanitarian work is also one of the pillars of Islam, Zakat (alms). It is held as mandatory on each and every capable Muslim to provide a certain portion of his or her net wealth every year to the poor and the needy.

A true Muslim is the one who does righteousness by spending from his substance, out of love for Him, for his kin, for orphans, for the needy, for those who ask, and for the ransom of slaves. A true Muslim believes that in his wealth and possessions there is the right and proportion of the needy. (Q. 51:19). Zakat is, thus, not just an act of good will on the part of the wealthy and the well-off; but it becomes a social right of the poor in this wealth. It redistributes wealth in the community so as to decrease societal tensions that result from income gaps. In this sense, Zakat aims at creating some sort of social justice and welfare systems as well as helping people overcome their attachment to the pleasures of life.

There is another basis, however voluntary, for acting in the social domain for the cause of Allah ,Sadaqah or “charity.” refers to proving one’s faith in a manner that not only has to do with one’s relationship to Allah, but also one’s relationship to people. In other words, doing the Sadaqah, beyond the mandatory alms, is recommended and encompasses every good action a Muslim undertakes to help his community. A special form of Sadaqah is the practice of (Waqf Khairi) (endowments or charitable trusts) that were developed in the early days of Islam by religious scholars for the aim of serving the general interests of the community, motivated by a reward from Allah. Waqf is a charity that is sustainable and “transcends time, inspired by the Prophet’s saying: “When a man dies his works stop bringing him a reward with the exception of three actions.” These include sustainable charities which will still benefit the community even after the donor has died.

Application Activity 4.7

• Zakat in Islam is not just an act of good will on the part of the wealthy and the well-off; but it becomes a social right of the poor in this wealth. Explain how?

4.8. Human Rights and Islam.

Learning Activity: 4.8

• Is there evidence that Islam promotes human rights

Fundamental human rights in Islam are well defined. The Holy Qur’an and sayings of Holy Prophet (Peace be upon him) provide exhaustive details about social responsibility of the state with respect to fundamental human rights. Concept of good life depends upon protection of fundamental liberties. Civil structure of society develops in the environment of freedom. The whole idea of civilizations needs an atmosphere where religious sentiments, life, property and honour of subjects are safe. They should feel protected and honoured. An individual finds emotional satisfaction through social acceptance.

Sanctity of Human Life: Protection of human life is fundamental objective and principle of Islamic teachings. The Holy Qur’an describes sanctity attached to human life in a quite different manner: “Whoever kills a person [unjustly]...it is as though he has killed all mankind. And whoever saves a life, it is as though he had saved all mankind.” (Q.5:32).According to the Prophet Muhammad’s saying, killing innocent person is one of the seven major sins in Islam, where the Prophet listed murder as the second of the major sins, and he even warned that on the Day of Judgment, {The first cases to be adjudicated between people on the Day of Judgment will be those of bloodshed and killing of innocent people.

Freedom of Religion:Everyone has right to discharge his religious obligations according to his faith and belief. Freedom of religion is an accepted right of every citizen of the state. In the Holy Qur’an Allah says: “There is no compulsion in the matter of religion...” (Q. 2:256)

Property Rights:Individual ownership of property is a trust from Almighty the Creator. No one has right to destroy or take away property belonging to other people. In the Holy Qur’an Allah says: “O ye who believe! Eat up not your property among yourselves in vanities; but let there be amongst you business and trade through mutual agreement.” (Q. 4:29). Allah the almighty also says: “O believers! Do not betray the trust of God and Prophet, and do not intentionally appropriate, property entrusted to you”. (Q. 8:27).

Honour and Dignity:Every person has right to enjoy respect and honour in the society. It is not allowed to defame a person through wrong accusation. Strong punishment is provided for the acts committed against the dignity of person. An accusation not supported by proper evidence invites severe punishment. In the Holy Qur’an Allah says: “Those who accuse chaste women of unchastity, and then are unable to produce four witnesses (in support of their accusation) flog them with eighty stripes and ever after refuse to ac-cept from them any testimony – since it is they that are truly depraved.” (Q.24:4.

The high standard of testimony and the number of witnesses to prove the offence of fornication is to discourage mischief mongers to spread corruption on earth through wrong accusation without proper proof and evidence in support of such claim. Rules of Islamic Shariah tend to create a culture of mutual respect and honour in which honour and dignity of citizens is fully protected. In the Holy Qur’an Allah warns against evil social practices and says: “O believers! Avoid suspecting each other: In some cases suspicion is an offence, and do not spy on or speak ill of each other in the absence.” (Q. 49:11)

Right to Know and access to education:The Holy Prophet (peace be upon him) said: “It is duty of every Muslim man and wom-an to acquire knowledge”.

Health Care: Islamic teachings provide a complete code of health care and preventive measures to make a person healthy and active in his daily life routine. It is the state’s obligation to promote these measures and take adequate steps to ensure the provision of clean water and maintain clean atmosphere in living areas. Poverty, ignorance and disease are considered to be the most disturbing factors in human life. Clean and pollution free atmosphere is an essential requirement of healthy life. Cleanliness is part of faith as narrated from the Holy Prophet (Peace be upon him). Faith is not complete without observing cleanliness.

No Punishment without Trial: A person must not be punished without conducting proper judicial proceedings and proving an offence against him. Everyone is innocent unless proved guilty through evidence in the court of law. The Prophet Muhammad (Peace be upon Him) made this principle clear where He says “Were people to be given according to their claims, some would claim the wealth and blood of others. But the burden of proof is upon the claimant and the taking of an oath is upon the one who denies (the allegation).”

Due to the importance of the proof In Islam, it is an obligation that people offer their testimony truthfully when called upon to do so. Allah the Almighty says: “And the witness should not refuse when they are called”. (Q.2:282).It is considered a sin to conceal what one has witnessed. Allah the Almighty says: “And conceal not the testimony, for he who hides it is certainly sinful of heart”. (Q.2: 283).

Right to privacy:It is right of every citizen that his private and family life should be respected. He must enjoy moments of privacy at his home. The Holy Qur’an says: “O believers! Do not enter houses of others, without respectfully seeking permission of their occupants; this is the conduct enjoined on you. And if you find none in a house, do not enter it unless directed otherwise. And go back if you are not allowed entry, this is what behoves you; and God knows all that you do...”(Q. 24:27-29).Sanctity of home life requires that every citizen has right to take residence wherever he feels convenient and desires to reside. Division of localities on the basis of race, colour and language is against the fundamental human rights of the people. Town planning and provision of proper housing facilities for the people is an essential function of the government.

Equality and Equal Protection of Law: Everyone is equal before the law. All citizens must be treated equally in law, rich or poor a person of high status or an ordinary person. Allah says: “Truly God commands you to give back trust to those to whom they are due, and when you judge between people, to judge with justice...” (Q. 4:58). And Allah also says: “..And act justly. Truly, God loves those who are just”.(Q, 49:9).Islam rejects certain individuals or nations being favoured because of their wealth, power, or race. God created human beings as equals. The Prophet Muhammad (peace be upon him) said: {O people! Your God is one and your forefather (Adam) is one. An Arab is not better than a non-Arab and a non-Arab is not better than an Arab, and a red (i.e. white tinged with red) person is not better than a black person and a black person is not better than a red person, except in piety.}.

No one is above the law in Islam:The principle of treating people equally before the law, was also confirmed by the Prophet (Peace be upon Him) when the people of Quraish worried about the lady from Bani Makhzum who had committed theft. They asked, “Who will intercede for her with the Prophet?” Some said, “No one dares to do so except Usama bin Zaid the beloved one to the Prophet.” When Usama spoke about that to the Prophet (Peace be upon Him) the said, Usama Bin Zaid “Do you try to intercede for somebody in a case connected with Allah’s Prescribed Punishments?” Then he got up and delivered a sermon saying, “What destroyed the nations preceding you, was that if a noble amongst them stole, they would forgive him, and if a poor person amongst them stole, they would inflict Allah’s Legal punishment on him. The Prophet added: “By Allah, if Fatima, the daughter of Muhammad stole, I would cut off her hand.

Freedom of Movement: Everyone has right to move from one place to another within territorial limits of a country without unnecessary restrictions imposed by the state authorities beyond the scope of law and rules. In the Holy Qur’an Allah says: “We have honoured the sons of Adam, provided them with the means of transport on land and sea; given them for sustenance pure things and conferred on them special favours.” (Q.17:70). And Allah also says: “Travel through the earth, and see how God did originate creation, so will God produce a latter creation for God has power over all things”. (Q.29:20) Here is an open invitation to move around the earth and observe signs of creation learn through the lessons of history.

What is important about civil rights in Islam is that the Almighty, the law Giver, grant-ed those rights and declared Himself the Guarantor, as state has no right to suspend them. Violation of these rights is considered injury to the rights of Allah. In Islamic teachings, these rights are considered sacred, whether a person is Muslim or not, be-cause Islam protects honour, forbids insulting others. Islam also rejects favouritism of individuals because of their wealth, power, race or nepotism.

Application Activity: 4.8

• How is protection of human life a fundamental objective and principle of Islamic teachings?

• All citizens in Islamic teachings must be treated equally in law, rich or poor, a person of high status or an ordinary person. Give some evidences.

4.9 End unit assessment

Unit Assessment 4.

1. Give some aspects that witness that Islam is a religion of Unity.

2. Give some examples that witness an amazing national and international unity and campaigning for human unity and solidarity.

3. Islamic Methodology for Conflict Resolution and Peace Building.

4. Give some conditions that physical or Combative Jihad has.

5. Examine the terror acts that are committed by some groups in the name of Jihad.

6. Give some articles of The Medina Constitution of the Prophet Muhammad that Symbolise the Peaceful coexistence, harmony and religious freedom in Islam.