| ` |
An Islamic Perspective of
September 11th
Translation by: Hadi Dehghani
The recent terrorist attacks on
sensitive economic and military centers of the U.S. were undeniable tragedies.
Although the perpetrators and their motives are not yet known (at the time of
this writing, Oct. 2001), their actions have clearly shifted public attention
towards Islam and its perceived violent image. The phrase “Islamic Terrorism,”
which is heard frequently from many political analysts, has left many with the
impression that perhaps Islam has a violent and anti-peace nature. Politically,
the way has been paved for this belief since the collapse of the former Soviet
Union, by theoreticians such as Huntington of Harvard University, who considers
the “Islamic threat” as the biggest threat to world civilization, now that the
“Red Menace” is over. He also warns the West to be prepared to deal with this
threat.
Although in the last week (at the time of this writing, Oct. 2001) many scholars
in the media have tried to change this negative image, the action of some
political groups and even some governments in Islamic countries indicate that
the belief, in using Islam as a weapon, is not without support. When a
considerable number of individuals sacrifice their lives via suicidal attacks in
order to destroy the vital economic centers of another country, there is no
choice but to believe that their acts could not have been carried out without a
deep devotion to their belief system. The slogan of “attacking the interests of
imperialism throughout the world” promoted by Marxists, influenced some Muslim
freedom fighters in various Islamic countries and manifested itself in some
respects through explosions in the economic, political, and military centers in
the not so distant past (i.e. 1960’s & 1970’s). These facts indicate that under
the current conditions, one of the critical duties of Muslim scholars is to
conduct in-depth research in order to determine the criteria and boundaries for
a political campaign throughout Islam.
It seems that the biggest problems facing Muslim communities are their despotic
regimes and their undemocratic systems of government. In the words of Imam Ali
“The distress is within you, so is it’s cause.” The Muslim community should look
no further than itself for the causes of failure rather than blaming external
factors and formulating conspiracy theories. The internal weaknesses must be
reexamined and corrected. Resolutions, however, should be based solely on the
Qur’an and the traditions of prophet Muhammad, in order to implement the rules
and regulations set forth by our Creator. The actions and thoughts of Muslims,
just like the followers of other religions, have in some instances been
influenced by human emotions. Unfortunately, anger, violence, and revenge have
too often displaced forgiveness, peace, and understanding. For this reason, in
order to become educated on a religion, one must refer to its original sources
instead of its history. This critical task should be tackled by our religious
scholars.
The following is a list of some diverse points, which can perhaps be considered
and used for further study:
1) In the Qur’an, permission to go to war is granted only
to those (i.e. Muslims) who have been under attack and subjected to acts of
injustice (22:39). It has been emphasized, “fight in the cause of Allah
those who fight you. But don’t transgress limits...” (2:190). Similar types
of defensive directives would be issued by the leaders of any society under
attack In the case of September 11 th, the U.S. Government declared war on
the terrorists responsible for the attacks in New York and Washington,
because the government deemed their tactics to be acts of war. In Islam, the
permission to engage in warfare is called “jihad.” Contrary to popular
opinion, jihad does not mean the killing of innocent human beings; rather,
it is only for defensive purposes to fight against those who have engaged in
violence and invasion against the Muslim community. However, Islam clearly
requires the halting of such defensive acts once the aggressors are defeated
or surrender. This is to prevent the unnecessary prolonging of war and
subsequently the loss of innocent life from both sides. Interpreting
“Islamic jihad” as a license to kill and to commit atrocities and aggression
is neither humane nor consistent with the tenets of Islam. Those who blow
such interpretations out of proportion in order to sway public opinion to
their way of thinking have their own agenda and are not concerned about the
welfare of Muslims, much less humanity. The Western analysts who are
searching for the causes of the September 11th tragedies should consult with
reputable Islamic scholars rather than relying on the words of the political
leaders of various Islamic countries.
2) God has not precluded Muslims from displaying acts of kindness and
establishing fair trade relations with non-Muslims. It is only prohibited
that Muslims accept to be ruled by the following: those who have fought
against them because of their faith, those who have driven them out of their
homes, and those who have supported their enemies (60:8).
3) In the campaign to conquer Mecca, the Muslim army didn’t engage in a
military attack against the Meccans for fear that innocent Muslim men and
women among the residents of Mecca would inadvertently be hurt (48:23-25).
Is crashing commercial airplanes, filled with unaware and unwilling
passengers, into high-rise buildings, containing thousands of innocent
people from all walks of life including Islam, and destroying precious
resources compatible with the aforementioned teaching of the Qur’an?
According to the prophet Muhammad, “if tens of guilty people go free, it is
better than one innocent person being wrongly incarcerated.” When safeguards
to protect the innocent are prescribed to such an extent, how can taking the
lives of thousands of innocent people be so ignorantly justified?
4) When Moses and Aaron were sent to meet the Pharaoh to persuade him (by
asking and not by trying to overthrow his regime) to let the Israelites go
free from Egypt, they were commanded by God, “but speak to him (Pharaoh)
mildly; perchance he may take warning of fear (Allah)” (20:44). “Say to him,
wouldst thou that thou shouldst be purified (from sin)” (79:18). When one is
not permitted to speak rudely even to the most blatant dictator in history,
how can violent acts be considered as legitimate means to promoting a
religion?
5) God tells his messenger (i.e. Prophet Muhammad), “it is part of the mercy
of Allah that thou dost deal gently with them; went thou severe or harsh
hearted, they would have broken away from about thee... (20:43). He (Prophet
Muhammad) was the messenger of peace and God’s grace, and “thou standest on
an exalted standard of character” (68:4). Can the tradition and mannerism of
this symbol of God’s grace be followed through violent words and acts?
6) In the history of Kabala and Imam Hussein’s uprising, it is written that
Moslem lbn Aghil in response to Hani lbn Orveh, who asked why he (Aghil) had
not followed his (Hani’s) signal to come out of his hiding place and
assassinate the then governor of Kufeh, Aghil replied, “because a believer
does not commit an act of terror.” Islam has forbidden such an act.
7) God has provided the believers with two very effective tools for paths to
success: patience and piety. Patience in this context means resisting,
preserving, and defending against aggression, and against those who have
committed acts of violence. Piety is defined as exercising control over
one’s vices, ego, and abstaining from committing vengeful acts. Chapter 3 of
the Qur’an discusses the strategy for confronting an enemy. “If you are
patient and do your duty, their plotting will not harm you in any way; God
embraces anything they do” (3:120). “Of course if you act disciplined and
obey orders, and they should come at you all of a sudden just like this,
your Lord will supply you with five thousand angels sent on purpose”
(3:125). “If you are patient and do your duty, that is what will determine
matters” (3:185). “You who believe, act patient, discipline yourselves, and
hold yourselves ready! Heed God so that you may succeed” (3:200). Are the
suicidal attacks against the unknown and innocent people, who may not
necessarily agree with the policies of their respective governments,
examples of patience and piety?
8) Besides the word Allah, the most frequently used words in the Qur’an are
derivatives of the word “qaal” meaning discussion and dialogue. It also
offers the following advice, “Invite (people) to your Lord’s way with
discretion and kindly instruction, and discuss (things) with them in the
politest manner” (16:105). With such an importance placed on discussion and
dialogue, as mentioned in the previous verse, are violent acts an accurate
way to implement Islam?
9) It has been emphasized in the Qur’an that one should defend oneself in
the most honorable and civilized manner. Only in this way can enemies
reconcile their differences and attain peace. Needless to say, such a
virtuous state of heart and mind is only possible through exhibiting a great
deal of compassion for humanity and by possessing a strong will.
10) God has commanded the believers, “0 ye who believe, enter into Islam
whole¬heartedly, and follow not the footsteps of the evil one.”
The Holy Qur’an
Translation and commentary by T.B. Irving (Al-Hajj Ta’Iim ‘All)
International Publishing Co. 2000
|
` |
