Human characteristics are baffling in their complexity
and contradictions. Man’s capacity for ennoblement is equalled only by his capacity
for debasement. He can rise to heights of sublimity but also sinks to the lowest depths of
degradation. He may adore God with a fervour which is truly angelical; on the other hand,
he may take devilish delight in debauchery and sensuality. If he can rise to heights of
spiritual grandeur in love and can even die for his beloved, he can also hate like a beast
of the jungle. Endowed with an intelligence which can explore interstellar spaces and can
weigh the sun and the earth, he may remain ignorant of his own worth and latent powers and
foolishly follow a path that will surely lead to the
extermination of the human race.
War has been with man throughout his existence on this planet. As far
as our eye can penetrate the haze of the distant past, we see men fighting each other.
Despite the splendid civilisation he has created, and despite his glorious achievements in
art and science, one wonders whether a being so busy with destroying his kind deserves to
be called human. It is true that from time to time great men have appeared who have held
aloft the banner of peace, tolerance and fellowship, but equally prominent men have as
often preached the opposite gospel and glorified war. To Nietzsche, fighting was a noble
occupation. "Men should be educated for war" he counselled, "and women for
the production of warriors," and adds, to make his meaning clear, "everything
else is folly". Mussolini looked upon war as a moral necessity. Hitler regarded war
as the basic principle of life. For him law was only that which a soldier laid down. In
his view, only those who help the state to prepare for war really contribute to national
culture and social well-being. "We should demolish", says Heinrich Hauser,
"all those institutions which safeguard peace and security for man. Life will be
stable and simple only in an age we call barbaric".
Although such extreme views are now generally despised and ridiculed,
there are still many influential persons today who would not hesitate to plunge the world
in war to settle an international dispute : fortunately they are restrained by the sober
men in every country. They are also deterred by the prospect of nuclear war which would
spell the annihilation of the victor and vanquished alike.
It is a fact that the menace of war has not receded from the present
world. The policy of brinkmanship practised by some heads of states poses a threat to
mankind. It is strange that modern man who aspires to colonise the moon and other planets
cannot solve the problems that confront him on earth.
Let us see whether the Quran can help us in this predicament.
Does it offer any effective remedy for our social malaise ? If so, how can the remedy be
applied ? The Quran ascribes two significant attributes to God As-Salaam and Al-Mu’min.
As-Salaam is the Being Who is the source of peace and concord and Who assures peaceful
existence to all beings. Al-Mu’min is the Being Who shelters and protects all
and bestows peace in every sphere of life on all beings. Moreover, the way of life which
the Quran prescribes for us is called Islam, which basically means peace.
The Mu’min is the man whose life exemplifies peace. The
Quran refers to itself as the means by which the paths of peace are made wider (5 : 16).
It summons men to the "house of peace", (10: 25). The reward for living in accordance
with its tenets is "the abode of peace" (6 : 128). Peace reigns in the society
of Mu’min. they depart from this world, the Malaika receive them with
the salutation : "Because of the steadfastness with which you worked on earth in the
cause of peace, there is for you here a reward of peace and safety" (13 : 24). An
ardent desire for peace is reflected in the words in which one Muslim greets another.
"Peace be in you" he says to his friend, and receives the joyful answer,
"and peace be on you too". The Quran applies the term fas’ad to any
disturbance of social peace. It is hateful to God (2 : 205). God commands men not to cause
dissension or commit violence in the world (7 : 56). Of the believers it is said that they
do not breed mischief and violence (28 : 83).
It is thus clear that Islam is a staunch supporter of peace and that
mischief and violence, in any form, are repugnant to it. It seeks to establish universal
peace and to assure security to all peace-loving people.
It is no doubt true that human beings, by and large, wish to live in
peace. Nevertheless, the outbreak of violence is by no means a rare phenomenon. The Quran
offers us sensible advice on how we can check violence when it breaks out. If an
individual disturbs the peace we can try persuasion and if it fails, the government will
have to intervene and restrain him by force. However, the problem is much more difficult
when a nation commits aggression against another nation.
II. Christianity and War
Christianity favours the policy of non-resistance to
evil. We are advised by it not to return evil for evil, not to meet violence with
violence. The New Testament tells us that the proper answer to an act of violence is an
act of love :
Ye have heard that it hath been said,
An eye for an eye, and a tooth for a tooth :
But I say unto you, that ye resist not evil : but whosoever shall smite
thee on thy right check, turn to him the other also.
And if any man will sue thee at the law, and take away thy coat, let him
have thy cloke also.
And whosoever shall compel thee to go a mile, go with him twain
(St. Mathew, 5 : 38-41).
To do good in return for evil is
said to be the best way to fight evil. No doubt, these are noble sentiments and in the
personal lives of individuals may be praiseworthy. But it is doubtful if Jesus (P) could
have taught these precepts for universal behaviour ; for experience does not prove their
wisdom. They hold good in rare instances only, and Anbia do not speak for rare
exceptions. The history of Christianity too negates their authenticity. Dean Inge's
comment on this way of combating evil deserves careful consideration :
The principle of non-resistance was laid down for a
little flock in a hostile environment. But an organised society cannot abstain from the
use of coercion. No one would suggest that a Christian Government must not suppress a gang
of criminals within its own borders, and if this is admitted, can we doubt that it should
defend itself against an invading enemy ? .... Augustine held that war is justified
in repelling wanton and rapacious attacks and that in preventing such crimes we are acting
in the true interest of the aggressor. Without justice what is empire but
brigandage on a large scale...... Allowing that circumstances may arise which make a
defensive war inevitable we have found a principle which will guide us in concrete
cases. ¹
Even in the New Testament, as it
exists today, there are statements here and there which are clearly at variance with the
creed of non-violence and absolute non-resistance to evil. For example Christ (P) is
reported as saying :
Think not that I am come to send peace on earth : I came
not to send peace, but a sword.
For I am come to set a man at variance against his father, and the
daughter against her mother, and the daughter in law against her mother in law (St.
Mathew, 10 : 34-35).
It 's obvious that the use of force to defend a
good cause is not ruled out in Christianity.
In our own time, "Mahatma" Gandhi of India was believed to be
a staunch and uncompromising supporter of the creed of non-violence. He too, had to tone
down his idealism and adopt a more realistic attitude to evil:
If an open warfare were a possibility, I may concede
that we may tread the path of violence that the other countries have, and at best evolve
the qualities that bravery on the battle field brings forth. ²
This apostle of ahimsa even
goes so far as to admit that when the need arises, not only men but also women will have
to resort to violence and meet force with force. ³ It is needless to add that the
followers of this rishi have resorted to violence whenever it suited their purpose.
III. Quran and War
The Quran never appeals to the passing emotions of man
nor does it stoop to humour him. It faces the problems of life in a realistic manner and
offers practical solutions for them. Like the New Testament, it advises us to do good in
return for evil, for such actions are likely to have a wholesome effect on the evil-doer.
Our moral worth, too, will be enhanced thereby :
Return a bad act by one that is beautiful and good. It
may be that he, between whom and you there is enmity, becomes your bosom friend (41 : 34).
In another place, a Mu’min
is described as "one who repels wrong with right" (28 : 54). But if the
enemy takes mean advantage of such goodness, the Quran permits the use of force, provided
it is in accordance with the requirements of justice. While permitting force in such
cases, the Quran advises us to be lenient towards the man who wronged us. If he repents,
he is to be forgiven. The Quran exhorts us to forgive our enemies and those who have
,wronged us:
But he who forgives and makes peace (with his
adversary), his reward devolves upon God (42 : 40).
The Quran applies the term "Z’alim"
(cruel, oppressive) to those who do not forgive their enemies. In another place, however,
the Quran concedes to man the right to demand that his enemy should make amends for the
wrong he had done and failing that he should be punished. Those who are unjust and cruel
to their fellow-beings are denounced by the Quran. Such men deserve dire punishment (42 :
41-42). The Quran, however, inculcates in man that it is a noble thing to forgive. It asks
us to forgive the man who has done us injury, whenever we have grounds for believing that
such forgiveness will do good to the wrong doer as well as to society.
IV. Law and the Use of Force
The mere enactment of good laws, the Quran asserts is not enough to
ensure peace in the world. It is necessary that the laws should be properly enforced :
We sent Our messengers with clear arguments and with these
Our laws and the criterion of justice so that man may establish himself in justice ; and
with it We have , also created steel wherein is mighty power and many other
uses for mankind (57 : 25).
In other words, law which is not
backed by force is no more than pious advice. Law must be enforced if the social order is
to be maintained. The Quran, therefore, is in favour of the state maintaining sufficient
power to enforce its laws. If the Quran calls God As-Salaam, the source of peace,
it also applies to Him the terms, Protector, the Mighty, the Compeller, and the
Self-reliant. The state should reflect these attributes as well.
The power vested in the state should be used to maintain law and order
and as a defence against those who threaten its independence. The state is not to use its
powers to curtail the freedom of individual. The purpose for which the state exists is to
maintain conditions in which the individual can develop and achieve self-realisation. This
purpose is fulfilled only when the state is fully independent and prepared to meet
aggression from any quarter :
Make ready for your opponents all you can of armed forces
and of horses tethered, that thereby you may dismay the enemy of Allah and your
enemy and others beside whom you know not (8 : 60).
The state should not use its power
to oppress the weaker nations. It should use its power to create conditions in which the
way of life ordained by God can be followed. The first battle fought by the Muslims
exemplifies the right use of force.
The Rasool and a small band of his devoted followers lived in
Mecca for thirteen years. During this time they suffered all kinds of persecution with
patience and humility. Every insult or act of violence was received in silence or at the
most it evoked a gentle protest. But their self-imposed restraint was mistaken for
weakness and every day they suffered outrages. When oppression became intolerable, they
left their ancestral home and sought refuge in Madina, a town several hundred miles away
from Mecca. Even here they were not left in peace. Their enemies were determined to compel
them to renounce the new creed or to exterminate them if they refused to do so. A
formidable force marched against them. For the refugees it was a question of life and
death. even then they hesitated to meet force with force. They patiently waited for Divine
guidance, that they might do which was right. They were at last permitted to resort to
force and give battle to their implacable enemies:
And whoso defendeth himself after he hath suffered wrong....for
such there is no way of blame against them (42 : 41).
A clear directive is given in the following verses
:
Permission is given to those who are fought against (to
right) for that they have been wronged ; and verily God has the power to help them
:
Those who have been driven from their homes unjustly only
because they said : "Our Rabb is Allah". For had it not been for
Allah’s repelling some men by means of others, cloisters and churches and synagogues
and (all other) places of worship, wherein the name of God is oft mentioned would
assuredly have been pulled down. And God will certainly help him who helps Him. Verily
Allah is strong, mighty (22 : 39-40).
We can conclude from these
verses that only, those who are persecuted and are not allowed to live in peace are
justified in having recourse to war. The question arises, what are they to do if they do
not possess the means to defend themselves ? In such a case, the Quran commands all
righteous men to hasten to their rescue and fight on their behalf :
How should ye not fight for the cause of Allah
and of the feeble among men and of the women and the children who are crying: "Our Rabb!
Bring us forth from out of this town whose people are oppressors. Oh, give us
from before Thee some protecting friend! Oh, give us from before Thee some defender!"
Those who believe do battle for the cause of Allah, and those who
disbelieve do battle for the cause of Taghut. So fight the minions of Shait’an.
Lo ! the Shaitan's strategy is ever weak (4 : 75-76).
The meaning is clear.
Oppressed people, all over the world pray for a helper to rescue them, for a defender to
fight for them. Do you not hear the cry of the oppressed? Or, do you think that, being
secure yourself, there is no need for son to fight ? You are wrong. It is your duty to
hasten to the help of all who are groaning under Oppression - It is your duty to fight
against cruelty and injustice, even if the victims do not profess the values and concepts
you profess and do not belong to your country or race. From wheresoever comes the cry of
the oppressed, thither you should hasten and fight against the oppressor. This is what war
"in the name of Allah" means.
The Mo’mins fight in the cause of Allah against cruelty, tyranny
and injustice. Their purpose is to make justice prevail in the world. The unbelievers
fight to subdue other people and exploit them for their own ends. The Quran tells us in
simple and direct language when war is justified and when it is not. The principles laid
down by the Quran are clear and definite. They are not couched in language which may be
susceptible to different interpretations. The distinction between a just and an unjust war
is clear and should not be blurred by sophistical arguments, For example, people, if they
are really persecuted, have a light to rebel against the government of their country.
However, they would be acting directly against the Quranic principles if they magnified
any petty grievance and called it persecution. They may be said to be the victims of
persecution only if the basic rights, defined by the Quran, are denied to them. The Mu’min
will keep up arms only to defend these rights, and he will hasten to help the
oppressed, whether Muslim or non-Muslim.
V. Rules of Conduct
So far about the conditions which war is
permissible. Let us now consider the rules of conduct laid down by the Quran for Muslims
when they are at war. In the first place the duty to be just in one’s dealings with
others is as binding in war as it is in peace:
O you who believe ! Be steadfast witnesses for Allah in
equity, and let not enmity of any people seduce you that ye deal not justly. Deal justly,
that is nearer to your duty. Observe your duty to Allah, Lo! Allah is well informed of
what ye do (5: 8).
We should be just even to our enemies. The Quran
does not permit us to deviate from the path of justice in any circumstances. If an
oppressor has deprived human beings of their basic rights, justice demands that those
rights should be restored to them. As far as possible it should be done by peaceful means.
Only when these fail, recourse may be had to war. But even in war, we should respect the
basic rights of the enemy. When the enemies have been vanquished they should be treated
with consideration as human beings.
Secondly, the Quran emphatically declares that a treaty ought to be
honoured always, in war as well as in peace. The peace of the world depends, above all
things, on the trust placed in treaties. A treaty has value only as long as there is
mutual trust. Can it command any respect if either of the parties subscribe to the view
that all is fair in war ? The stronger party could repudiate it whenever it suited its
purpose. That is why Solon says that a treaty is a spider’s web which entangles him
who is weaker than it and it is not worth a straw for one who is stronger.
Machiavelli stoutly defended unscrupulous dealings in politics. He
advises the ruler, in plain terms, to break his faith whenever it suits his purpose :
A prudent ruler ought not to keep faith when by so
doing it would be against his interest and when the reason which made him bind himself no
longer exists.4
His disciple, Frederick II, believed that :
Policy consists rather in profiting by favourable
conjunctures than by preparing them in advance. This is why I counsel you not to make
treaties depending upon uncertain events, and to keep your hands free. 5
Long before Machiavelli, a political thinker in India had set forth
similar doctrines. The appellation Kautilya (cunning) which was applied to him
shows that he defended the use of craft in politics. He believed that only a crafty and
unscrupulous man can play the game of politics successfully. In his Arthashastra, he
writes to the effect that treaties have o sanctity and can be twisted or broken according
to the necessity of the moment. However, he counsels the ruler to do this with opponents
suspect him of violating the treaty.
In direct opposition to this glorification of expediency, the Quran
categorically asserts :
Fulfil your bonds (5 : 1).
It reminds us that we are not only
answerable to those to whom we have pledged our word, but also to Allah. Allah commands
that we should keep our pledges :
Fulfil your pledges : Remember, you will be asked about
your pledges (17 : 34)
What, however, is to be
done if the other party breaks the treaty ? The common view is that in such a case, the
treaty automatically becomes null and void. Not so with the Quran. It deprecates a hasty
act and counsels us to appeal to the enemy to reconsider their decision and honour the
treaty. Only when this appeal has proved to be vain and the enemy persists in violating
the treaty are we justified in regarding it as no longer binding on us:
If you fear treachery anyway at the hands
of a people then throw back to them (their treaty) and thus dissolve it
with them equally : Surely Allah loves not the treacherous (8 : 58).
In the early days of Islam,
when the Quranic law was invariably obeyed, the violation of treaty by Muslims was
unthinkable. Even it the pledge was given by an individual Muslim, it was invariably
honoured. An incident which occurred during the battle of Badar, illustrates the attitude
of the Rasool to the pledged word of a Muslim. At this battle, tree hundred and
thirteen Muslims were opposed by a strong force of over a thousand men. The odds were
against them and they would have welcomed any addition to their number. When the fighting
was going on and the issue was still uncertain, two armed men suddenly appeared and joined
battle on their behalf. The Rasool inquired of them, how they had managed to pass
through the enemy’s land. They replied that they had tried to stop them, but were
allowed to go on after pledging their word that they would not take up arms against
them. The Rasool said that the pledged word must be honoured. He commanded them not
to fight, saying that the issue of the battle will be settled according to the Laws of
God. Even at this critical juncture he did not allow his men to break their promise.
A piquant situation arose when some pagan women embraced Islam
but their husbands remained faithful to the old faith. The husbands began to persecute
their wives to compel them to renounce Islam. Some of these women sought refuge in Madina.
The Muslims were asked to return the wives to their lawful husbands. The Islamic Law does
not sanction the marriage of a Muslim woman to a pagan. Therefore, the women were told
that they were free and would not be forced to return to their husbands. But their
husbands were repaid whatever money they had given to their wives or spent on them (60 :
10). Be it noted that these men were the sworn enemies of Islam and were bent on
destroying the little band of Muslims. Even from these enemies the Rasool would not
withhold what was in justice due to them. This zeal for justice and fair dealing could not
but impress the opponents of Islam.
Finally, if the enemies offer peace, in no case should such an offer be
rejected. It may be that the Muslims have just grounds for suspecting the motives of the
enemy but their suspicions should not prevent them from accepting the offer of peace. It
may be that offer is made when victory is within the reach of the Muslims. Even then they
should not continue war but should lay down arms and start negotiations for concluding
peace. If the enemy has been forced to sue for peace, the purpose of the war has been
fulfilled. The purpose was not to subjugate the enemy or seize their territory, but to
repel the attack. If, for whatever reason, the enemy shows willingness to lay down arms,
the Muslims should do likewise. The enemies may have made the offer of peace merely to
gain time or to mask some nefarious design. Even so, the Muslims are commanded to place
their trust in God and accept it in good faith, "for God is sufficient for you. He it
is Who supports you with His help and with the believers" (8 : 62). All necessary
precautions, however, should be taken and the enemy made to vacate his aggression, but the
offer should not be spurned merely on suspicion of interior motives.
How long should the war be continued if the enemies refuse to come to
terms ? The Quran enjoins the Muslim to continue the war till the purpose for which it was
undertaken is fulfilled. When the purpose has been accomplished, the war should be ended
forthwith. Unwarranted aggression, persecution of a religious group, oppression and denial
of human rights are some of the reasons which justify war.
If the war cannot be ended but the belligerents can agree to a
temporary cessation of hostilities, the opportunity should immediately be seized. During
the pause in fighting, tempers may be calmed, passions cooled and sober thinking and
heart-searching may create the atmosphere in which an amicable settlement of the dispute
may be possible. Nowadays, the term cease-fire is applied to such temporary, arrangements.
This method of terminating a war was recommended by the Quran fourteen centuries ago.
Another step in the same direction was to establish an international convention to the
effect that fighting should be forbidden during certain months (9 : 26).
VI. Prisoners of War
The Quran enjoins humane and compassionate treatment of
prisoners of war. In those days in Arabia as elsewhere, prisoners of war were usually made
bond-slaves. Men and women taken in war were sold as slaves. Nowhere was this practice
regarded as objectionable. The Quran, with its insistence on the worth of the human self,
could not sanction such an outrage on human dignity. It commanded Muslims to adopt other
ways of dealing with prisoners of war. The directive given :
Now when you meet in battle your opponents there it is
smiting of the necks until you have routed them : then bind fast the bonds; then either
give them a free dismissal afterwards or exact a ransom (47 : 4).
The meaning of the verse is quite
clear. Prisoners of war may be exchanged for Muslims who are in the hands of the enemy, or
they may be set free when the ransom fixed for them has been paid, or they may be set free
unconditionally as a friendly gesture to the enemy, or on purely humanitarian grounds.
Whichever alternative is adopted, the result is the same i.e., the prisoners regain their
freedom. In the whole of the Quran this is the only verse concerning prisoners of war.
Neither here nor elsewhere is there any hint of making them slaves. The Quran, which
directs the believers to expiate their faults for even a trivial mishap by emancipating a
slave (90 : 13),
which permits the waging of war for defending human rights, and which
has proclaimed the equality of men, could not possibly sanction slavery in any form. On
the contrary, it commands that prisoners should be treated as guests as long as they
remain in the custody of the Muslims. Abu Aziz was one of those who were taken prisoners
at the battle of Badar. After his release, he returned to his people and told them about
the treatment he had received. "I was billeted on an Ansar. He used to give me bread
and other good things to eat while he himself and his family subsisted on dates. I felt
ashamed and often gave back the bread to him. He refused to touch it and forced me to eat
it."
Another man who fell into the hands of the Muslims at Badar, was Sohail
Bin ‘Umar. Sohail was a famous orator and had delivered many orations denouncing and
vilifying the Rasool. The Muslims naturally wished to punish him and somebody
suggested that two of his front teeth be knocked out. The Rasool, however, did not
give his consent to this proposal and Sohail was not touched.
Some of the prisoners taken at Badar were set free after they paid the
ransom. There were many who were too poor to pay the ransom. Of these, those who were
literate were told that each could buy his freedom by reaching ten Muslim boys. The
remaining were set free unconditionally. Those who had paid their ransom were told that if
at any time in future they came over to the side of the Muslims, the money they had paid
would be refunded to them:
O Rasool! say to those captives who are in your hands:
If Allah knows any good in your hearts, He will give you better than that which has been
taken from you ; and will protect you (8 : 70).
It should be noted that whenever
the words "bond-men" or "bond-maids" occur in the Quran, they always
refer to those who were already there in Arab society. They are spoken of in the past
tense. Nowhere does the Quran say : "Make your enemies slaves and such are the rules
concerning them". When Muslims rose to power, they gradually emancipated whatever
slaves there were in Arab society, and closed the door of slavery for the future.
Men belonging to the enemy camp would now and then seek refuge in the
Muslim town. The Quran commanded the Muslims not to turn them back. They should be given
an asylum and during their stay the Quranic teaching should be expounded to them. They
were, however, free to accept or reject it. If they decided to return to their people,
they should not only be permitted to do so but also an escort should be provided for them
so that they could reach their town in safety :
And if any one of your opponents seeks your protection,
then protect him so that he may hear the word of Allah and then escort him to his place of
safety (9 : 6).
It is certainly the duty of the
Muslims to enlighten these men on the aim and objective of Islam: but the Quran expressly
forbids the Muslims to coerce them to accept the Islamic faith.
VII. Is the Abolition of War Impossible ?
Human history presents a chequered pattern of periods of
peace alternating with periods of war. Will the same pattern be continued or is permanent
peace attainable in the foreseeable future ? We can answer these questions with the help
of the Quran. The verse dealing with the prisoners of war goes on to say that "war
will go on until it lays down its burdens" (47 : 4). In other words the
motives that lead to war are not rooted in man. They arise in a certain type of social
organisation and will disappear if the social order is radically changed. The society we
have built up is a competitive and acquisitive society. If it is supplanted by the Quranic
social order, which encourages creative activity and competition in social service,
war will cease to be a factor in human affairs. There will be peace all over the
world. The Quran seeks to weld the races of man into a single harmonious universal
society. All national and group rivalries will, therefore, disappear. In such a social
order individuals as well as groups would cease to compete with each other for the prize
of power, the power that might enable them to exploit others. They would have learnt to
desire something nobler which would unite them instead of dividing them. They would desire
self-development through servicing others and working for the common good—the
progress of humanity. This social order would provide man with the things he needs
most—security, freedom and opportunity for self-expression and self-development.
There will be nothing in it to arouse envy, jealousy, greed or malevolence in the heart of
man. There will be no clash of interests and, therefore, no conflict. Then, in the words
of the Quran, "War will lay down its burdens", i.e., the function it has so far
performed will not be needed in the new order.
As things are, however, it may sometimes be necessary to wage a war in
the cause of justice. The Rasool is reported to have said, "The purpose of war
is to force the oppressor to bow before that which is just" (Tirmidhi). Bukhari
, the compiler of the traditions of the Rasool, reports that once a question was
put to the latter, "One man goes to war for the sake of fame, another to prove his
courage and yet another for personal revenge. Of these, whose motive can we approve
of?" The Rasool replied, "He who fights that the law of Allah reign
supreme, his war is for Allah".
Man-made laws merely safeguard the interests of a particular group.
Such laws will not be acceptable to other groups: but God is the Rabb of all
mankind. Hiss Laws protect the interests of each and all men. His laws, consequently
provide a secure foundation for the world peace. In Islam this foundation is called "Tauhid."
i.e., Oneness. Tauhid signifies One set of Laws of the One God for the One
Creation-mankind. The social order which is based on this foundation is din, and is
one for all humanity.
This truth is beginning to dawn on the minds of Western thinkers. If
full realisation does not come to them, the fault will lie with the Muslims who received
the Divine Law fourteen centuries ago and have not yet expounded it and interpreted it to
mankind. The Muslims should bear in mind that the scientific outlook has sunk deep into
the modern mind and the modern man speaks the language of science. The Quran says :
"Mankind is one community" (2 : 213). It is far easier for modern man to
understand this truth than it was for his forebears fourteen centuries ago. Man can come
into his own only as a member of a universal brotherhood. The Quran sought to establish
such a brotherhood, and did establish it within the domain in which Quranic laws
prevailed. Its message is not for any group but for all humanity. Each of the Anbia, who
preceded Muhammad (P) appealed to a particular group. Muhammad (P) alone was the bearer of
a message for mankind as a whole :
O Mankind! I am the messenger of Allah to you all, the
messenger of Him unto Whom belongeth the sovereignty of the heavens and the earth. There
is no Sovereign Authority save Him (7 : 158).
It is, therefore, the duty of all peace-loving
inhabitants of this earth to rally to the Quran and march forward under its banner. The
dream of perpetual peace will then become a fact :
O Mankind! There hath come unto you an exhortation from
your Rabb, a balm for that which is in the breasts, a guidance and Rahmah for
believers (10 : 57).
About this social order the Quran says :
He who enters it, is safe (3 : 96).
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