True spirit of Islam
By Haider Zaman

ISLAM had never been so much a target of criticism and accusations as it is today. Some people call it a religion that breeds intolerance and bigotry, while there are others who blame it for preaching animosity and discrimination. And some brand it as a religion that sanctions violence, terrorism, oppression and conflicts specially against the opponents in faith.

The responsibility for these accusations lies squarely on us — the Muslims of today. We have not been able to project the true spirit of Islam in general and the sublimity, objectivity and universality of its message the way we should have done it. We have been so much absorbed in the ritualistic aspect of the religion that we have forgotten its true spirit and its potentiality of being capable of weathering every storm and guiding and enlightening the human beings till the day of resurrection.

The very name of the religion of Islam is enough to dispel and set at naught most of the above blames and accusations. It is a religion that implies submission to the will of Allah, the Creator and Nourisher of all and of everything and living being in the universe and Who neither has nor will ever have any equal or partner. This is what the Muslim faith in essence implies.

The Quran being the mainspring of Islam, enjoins us to believe in all the Prophets and their scriptures alike and without any discrimination (2:177) (4:150). It does not sanction the use of force and coercive methods for taking its message across (2:256) (50:45). Rather it emphasises the extensive use of knowledge and reasoning when it says “O, Prophet invite to the Way of your Lord with wisdom and excellent preachings and argue with the people in the best manner” (16:125).

The practical aspect of this admonition is manifest in the way Hazrat Ibrahim used to invite people to the Way of Allah (6:83). In regard to the people of other scriptures, the Quran advises us to take a start from the common elements of faith, while arguing with them, telling them that we have believed in what has been sent down to us as well as in that which has been sent down to you (29:46). Thus, even in the matter of preaching and conveying its message, the Quran takes every possible care to avoid the use of force and conflicts.

The Quran considers all human beings irrespective of caste, colour, descent or creed as equal and on that account entitled to all such rights that could be basic to human dignity and needs at the relevant time but always subject to the limits set by Allah (49:13). It also emphasizes the need for abiding by the principle of equal opportunities, namely, that everyone shall be entitled to have equal opportunity to learn, develop, contribute and be accordingly rewarded (4:32).

Jealousy also occurs when people are afraid of simply being equalled in certain respects. But when Islam already treats the people as equal in the most important aspects of life, there can be very little scope for breeding intolerance, bigotry and inclination towards discrimination among the true believers.

Propensity towards violence, terrorism and oppression is created when people have bona fide conviction that they are not being treated justly or they are being discriminated against. But Islam is the only religion that enjoins the believers to do justice even if it may be harmful to themselves, or their relatives or friends and irrespective of the fact the party concerned is rich or poor (4:135). The believers are specifically advised to ensure that their enmity with some people does not turn them away from justice (5:8).

The practical aspect of this admonition was manifest in the directive of Hazrat Umar to the governor of Kufa when he said “treat the people equally in your presence, in your company and in your decisions so that the weak despair not of justice and the strong have no hope of any favour”. To the same effect was what Hazrat Abu Bakr emphasized in his address at the time of assuming the office of Caliph when he said “By Allah: he that is weaker among you, shall be strongest in my sight until I have redressed his wrong and he who is strong, shall be weakest in my sight until he conforms to law and I have taken from him that which he has usurped”.

Violence and terrorism are the manifestations of excesses and transgressions. The Quran specifically enjoins the believers to avoid the commission of excesses and transgressions (5:87). Rather it enjoins the maintenance of balance (55:8) and adherence to moderation in every walk of life (31:19). It specifically condemns oppression (42:42) and creation of disorder on earth.

Harmony in human relations could be one way to avoid most of the acts and behaviours for which Islam is blamed. The Quran provides excellent guidance for the promotion of harmony in human relations when it says: cooperate in all good things (5:2), repel evil with goodness (28:54), do your work through consultation (42:38), do not cooperate in doing wrong things (5:20), exercise patience (16:126), control rage (3:134), hold to forgiveness (7:199), tell the truth (33:35), shun pride (2:134), hold to forgiveness (7:199), avoid evil plotting (35:43), avoid greed (4:128), do not commit fraud (83:1), do not covet what belongs to others (4:32), keep up pledges (17:34), do not commit excesses (5:87) control desires (4:135), do not withhold from people things that are due to them (11:85) and treat others the way you would like yourself to be treated (2:267) (4:86) and don’t tell lies (39:3).

From the above Quranic injunctions, admonitions and historical facts it follows that Islam is the only religion that has the inherent and unlimited capability of guiding and enlightening the human beings on the right way, on the one hand, and combating and warding off all wrongs and evils, including those for which it is gratuitously blamed, on the other. It preaches love and affection and not animosity, it preaches moderation and maintenance of balance and condemns commission of excesses.

Islam preaches peace and brotherhood and not violence and hatred; it preaches doing of justice and condemns oppression; it preaches harmony and not conflicts; it enjoins kindness even to enemies; it emphasises the need for the acquisition of knowledge and shedding of ignorance; it encourages continuous progress and not retrogression and above all it stresses the need for equality in treatment in respect of certain basic rights and needs and the provision of equal opportunities and condemns discrimination.