The members of that small group have fallen prey to this invalid interpretation of the jihad jurisprudence (Fiqh). They are dominated by their whims and passions. Their emotions dominate the sources of comprehension and reason that they have, as well as such sources that belong to those deceived by them, the adolescents that blindly follow them, and the individuals whose evil deeds and whims are presented to them as something good by devils and devil-like human beings. Had these members realized and fully conceived the truth about Islam and the greatness of its message, had they followed the course of the overwhelming majority of Muslim scholars, thinkers, and wise and experienced people, they would not have fallen victim to a thoughtless interpretation, nor would they have gone astray, departed from the right path, opposed the consensus and unified view and attitude of the nation, or subjected themselves to the contempt and hate of people in this life and the abhorrence and anger of God in the Hereafter.
You do not guide aright those you love, but it is God who guides whomever He will, and He knows best who are guided aright (Al-Qassas XXVIII: 56).
The members of that group have committed an offense through the bad approach they follow and their deviation from the truth of their religion. They have compromised their security and their home countries, and they have offended all people. Through their mistaken interpretation, reckless actions, foolishness, and blind involvement in crime, they have given a distorted image of Islam, its values and principles, and its great, tolerant, and equitable message.
The greatness of Islam is clear in the fact that, in general, it aims at the accomplishment of four major objectives:
1. The maintenance of life
… When he calls you to that which will give you life (Al-Anfaal VIII: 24).
2. Extending mercy to people
We have sent you only as an act of mercy for all creatures (Al-Anbiya XXI: 107).
3. Propagation of moral standards among all people
I am sent on my mission in order to complement high ethical standards.
4. The establishment of security on earth on a firm foundation
… And will replace the fear they had with a feeling of security (Al-Noor XXIV: 55).
The establishment of individual, social, regional, and international security is one of the most important human aspirations in life. Islam regards those four types of security as complementary and inseparable spheres, starting with individual security and ending with international human security.
The sphere of individual security in the Islamic approach is the firm cornerstone for social, regional, and international security. For the human race, affective security is, in turn, the foundation of individual security for the human race. Islam considers belief in God, the One and Only and sincere servitude to Him the basis to liberate the minds of human beings from every other servitude and to liberate their conscience from earthly temptations and fears, and also makes it the basis of individual reassurance and psychological stability.
It is indeed in the remembrance of God that people’s hearts find reassurance (Al-Ra’d XIII: 28).
In Islam, the family is the spring of individual security. It is regarded as the first and foremost institution in building and sponsoring national and social, as well as regional and international, security. Confucius said once, “If the household is set on a sound foundation, the world enjoys safety and security.” In the family, the affective ties of the individual and his psychological trends are established. Through the tenderness of parents, his soul and feelings are filled with the sense of love and mercy. In the family, his responsibilities towards himself and others begin.
Indeed each of you is a shepherd, responsible for his flock. The ruler of people is a shepherd, responsible for his flock. A man in his house is a shepherd, responsible for his flock. A woman in her husband’s house is a shepherd, responsible for her flock. A child in his or her father’s house is a shepherd, responsible for his flock. A servant in his or her master’s house is a shepherd, responsible for his or her flock. Indeed each of you is a shepherd, and each is responsible for his flock.[1]
Yes, “if the household is set on a sound foundation, the world enjoys safety and security.”
There is no doubt that interest in individual security is a means to pave the way to, and prepare for, social security, and then human security, regional security, and finally human and international security, the latter being compatible and inseparable. Modern conditions confirm and emphasize this. That is why Islam has an early interest in the raising of the individual and defining his responsibilities. It also pays attention to the complementarity and balance of his rights and obligations. It is with such complementarity and balance that the positive and responsible relationship is established between the production and consumption behavior in the life of an individual and in the behavior of nations and world communities. The disruption of the balance between production and consumption responsibilities is an important source of security failing in the world.
Through its international message, Islam pays great attention to world security and establishes a close relationship between it and regional security. Islam’s view of world security is based on a firm divine foundation, namely that the earth belongs to God and all creatures are his servants. He empowers whomever He will, on the basis of the standards of effort-making, skill, and reform, without distinction between people in this life.
“The whole earth belongs to God. He allows it to be inherited by whomever He will of His servants. The future belongs to the God-fearing” (VII: Al-A’raaf 128).
As for the Hereafter, it is subject to the criteria of sound belief and fear of God: “The future belongs to the God-fearing.”
The approach of Islam to the realization of world security is based on the concept that justice is for all people, without exception and under all circumstances.
God commands you to deliver trusts where they are due and, if you judge between people, to judge justly. God sees all and hears all (Al-Nisaa IV: 58).
God enjoins justice, kindness, and charity to relations, and forbids vileness, abomination, and injustice. He preaches to you that you may remember (Al-Nahl XVI: 90).
Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity (Al-Maidah V: 8).
This justice should be established and extended to all people, regardless of their religion, race, color, or gender, and without any discrimination, even when feelings of antagonism and hatred are involved.
Never allow your hatred of any people to lead you away from justice. Be just, this is closer to righteousness, and fear God. God is aware of what you do (Ibid.).
One of the starting points of the Islamic conception of human security is that God, the Most Sublime, never causes nations to perish as long as their members engage in reforming the earth.
If only there were in the generations before you those with enduring discrimination who censured corruption in the land, other than the few among them whom We have saved. The wrongdoing people persisted in the luxuries they had indulged in and were criminals. ◘ Your Lord would not destroy towns unjustly when their peoples are righteous (Hood XI: 116-117).
Ruin, destruction, and loss in this life and the Hereafter is for those who persist in being unjust and corruptive of the earth.
We would never destroy towns unless their peoples are wrongdoers (Al-Qassas XXVIII: 59).
Injustice is the source of all evil, the root of the tree of deviation, oppression, and vice in human life. God, the Most Glorious and Sublime, loathes injustice and the unjust, whatever their religion and affiliation are, and He supports and blesses justice, whatever its source and the religion of its enforcers are. Ibn Taimiyah says, “God supports a just non-Muslim state over an unjust Muslim state.” The support given by God, the Most Sublime is support for Himself, for Justice is a name of His, one of the loftiest and most venerated of His names and attributes. If polytheism is a great wrong—
polytheism is a terrible sin (Luqmaan XXXI: 13)—
there is no doubt that justice is the great worship of God, of the Most Blessed Names, alone. It is absolute submission and obedience to His wish. It is firm belief in His singularity and eternal existence and in His being the One and Only, Who, Most Glorious is He, has no partner.
Islam’s starting points for human security, as described above, set the foundation for a methodology of Muslim behavior. They also guide, advise, and preach to non-Muslims—“He preaches to you that you may remember” (Al-Nahl XVI: 90) —to contemplate these bases in the hope that they serve as a joint beginning and program for an international reform project to rectify the course that humanity is following and guide it, so that it may become a course of justice, security, and peace for all people.
On the basis of this comprehensive conception of international security and on the basis of the Islamic approach in laying foundations for the values and culture of international justice, security, and peace, I can say, with great confidence and certainty, that the message of Islam bases the educational and cultural constitution of a Muslim individual on comprehensive responsibility towards life and on the principle of joint responsibility with the other for accomplishment of the divine mission shared by all. That mission is:
1. The settlement of the earth and exploitation of its resources.
2. The maintenance of life according to the requirements of human dignity.
3. The administration of justice without any discrimination among people.
4. Maintaining environment safety and abstaining from corruption of the land.
This applies equally to regional citizenship and international citizenship, for citizenship in Islam, as I see it, goes beyond the traditional meaning of regional citizenship to a broader and loftier sense, which is international citizenship. Therefore, I see, and this is my own belief, that there are two types of citizenship in the Islam’s conception of its international, eternal mission,
1. regional citizenship and
2. international citizenship.
Undoubtedly, each of these two types has its own distinctive characteristics, and that, within their framework, people incur rights, obligations, and responsibilities. There are, however, joint responsibilities for all people to maintain and respect the interests, security, and stability of all and provide the means to create an environment that is secure for the rational development, prosperity, and progress of all societies.
Towards formulating an international charter and laying the foundations of a culture of joint responsibilities for international citizenship, Islam sets seven starting points:
1. mutual cooperation,
2. succession,
3. cooperation,
4. mutual services,
5. compassion,
6. competition, and
7. mutual advice.
All this is based on the belief that
1. people have the same Lord, which confirms the unity of the source of belief;
2. people have the same father, which confirms human brotherhood and the unity of the human family,
3. the lives and property of people are not to be violated by other people, which confirms the sacredness of human life,
4. usury is forbidden to people, which confirms economic security and the prohibition of exploiting the needs of the poor;
5. there are four sacred month every year in which fighting, hunting, and violation of the environment are forbidden, which confirms the culture of peace and security in raising new generations;
6. man and woman complement one another in their rights and duties, which confirms that they are complementary partners in life responsibilities; and
7. oppression of people by other people is forbidden, which confirms that justice is the most formidable and guaranteed guard of people’s security and homelands.
To lay firm foundations and establish roots for these basic principles, values, and standards, Islam introduces all this in the core of God’s worship and in the requirements for gaining His pleasure. Thus, they have become the firm basis of the affective and religious constitution of Muslim individuals and the Islamic nation, a fundamental trait in the behavior of a Muslim, and one of the ends of his worship in the fields of life.
Follow, then, the right course as you are bidden, together with those who, with you, have repented; and do not transgress. Surely, He sees what you do (Hood XI: 112).
Follow, both of you, the right path, and do not follow the path of those who do not know (Yunus X: 89).
A nice-mannered believer is one who is aware of his time and the straightness of his path.[2]
Prof. Dr. Hamid bin Ahmad Al-Rifaie
President, International Islamic Forum For Dialogue
Assistant Secretary General, Muslim World League
From His Book (Partners … not Guardians) Part Four / Chapter Eight
President, International Islamic Forum For Dialogue -
Assistant Secretary General, Muslim World League
www.dialogueonline.org
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