Question: Oppression is everywhere and exists in almost every form. How should believers respond to oppression when they have to face it?

Oppression, at its most basic form, is a transgression of boundaries and a violation of others’ rights. Killing an ant is oppressive, for nobody is authorized to take an animal’s right to life unjustly. If it is human who is being unjustly treated then it is definitely a form of oppression of a much higher magnitude. As for the oppression committed against a collective group of people, that is an incomparably greater and more horrible misdeed.

Irrespective of its exact nature, believers are seriously warned not to oppress others. Otherwise, it will appear on the Day of Judgment as a manifold darkness that will suffocate and distress the one who oppresses (Bukhari, Mazalim 9; Muslim, Birr 56). Each act of oppression and injustice – be it against animals, people, or even God – will appear before that person as a separate trouble in the Afterlife.

Oppression, according to some insightful scholars, is among one of the obstacles that can prevent a person from embracing faith. While it is an obstruction to having belief in God, it is similarly a significant reason that causes believers to drift out of the realm of faith.

Preventing oppression

Given that oppression is evil to this degree in regard to how other people are treated, it definitely needs to be prevented. According to Prophet Muhammad, peace be upon him, everyone should try to prevent oppression depending upon their capability, power, and position be it by direct intervention or via verbal objection. In the event that a person cannot resist oppression physically or verbally, it is at least necessary to protest the oppressor in one’s heart (Sahih al-Muslim, Iman 78; Tirmidhi, fitan 11; Abu Dawud, salat 239). Likewise, it is a famous old adage that “(the) one who remains silent before oppression is a mute devil.”

Preventing oppression on a smaller scale is within the capability of individuals, but there are some forms of oppression that can only be prevented by the state. In this contemporary world when justice and democracy have wide – though not perfect – prevalence such oppressions are committed at degrees big enough that even states are not able to tackle them. Preventing those oppressions and successions of atrocities, by which people are swept away in floods of blood, families are shattered, children are orphaned, and spouses are widowed, can only be possible through the hands of certain international establishments and organizations. In this respect, those who remain silent before oppression while they have the power to stop it—be they individuals, a state, or an international establishment—in a way have a share in that oppression by turning a blind eye to it and not taking the preventive action that they could have, and they will be treated accordingly on the Day of Judgment.

As it is very important to take a stance against oppression and to prevent it, determining the correct strategy to follow while not making any mistakes with the method is no less important. People must reckon well from the beginning how they can prevent unfairness, be aware of their capabilities, and also must not exacerbate problems while attempting to prevent oppression. They must not commit evil by thinking that they are doing something good.

Nothing good can come from oppression

It is a gross delusion to think that one can reach any positive goal via oppression and injustice. While it is not possible to obtain any favorable outcome with oppression, it is not possible to reclaim one’s violated rights via oppression either. If people try to move themselves or their societies in a new direction, or try to reclaim the rights that they lost by means of oppression, then this will give way to new acts of oppression, violations of rights, and a shattered system of justice. If these demands are for rights to be upheld and for justice to prevail, then strict adherence to a righteous course is needed from beginning to end. Just as the end should be lawful, so should be the means and ways to that end.

We do not know exactly to what degree we can prevent any oppression and injustice in our time. What matters most is being on the path to setting things right and correcting previous misdeeds. The duties that befall the wayfarers of the righteous path are that they must always be representatives of what is right and truthful, open one’s heart to everyone, and also not respond to oppression and injustice committed in the same wrong way. To put this in the words of the Poet Nabi:

“Do not trouble anyone with oppression
Even if they did oppress you, you do not be unjust to them
Do not arrive at God’s door with complaints
As for those who oppressed you, leave them to the Divine.”

Be like Rumi

In many instances, we quote, with a little bit of boastful considerations, the names of masters such as Jalaluddin Rumi, Yunus Emre, Ahmad Yasawi, or Haji Baktash Wali and bring their tolerance to attention. It is easy to make mention of Rumi, but it is difficult to be like him. At a time when you make mention of Rumi, are you really able to open your arms for all people, even for those who insulted you? When they come upon you, do you seek ways to settle issues in a peaceful manner? Are you able to make those who bear hostility against you share the same peaceful considerations after a while? This is how you become a Rumi in the real sense.

Historians mention the following anecdote about the tolerance of Rumi: One day, a rude bigot accosted him and criticized his statements such as, “one of my feet is in the center of Islam, while the other is among all nations of the world.” He accused Rumi of apostasy, misguiding Muslims, and proceeded to let out an invective against him. Without ever interrupting the man, the venerable master listened to him peacefully with God-granted self-restraint. On seeing that the man stopped talking and had no other words to say, he asked if he was done. When the man replied in the affirmative, Rumi spoke with a soft voice and said, “You are most welcome; my heart is open for you too.”

This is the very point at which words cease. In such a situation, all of the negative feelings within the latter melted away. The grudge and hatred suddenly started pouring down in the form of fireworks of love. While it is possible to treat people with showers of light, why should we shower them with meteors instead?

If you are focused on representing the spirit of Rumi, even if those who show hostility towards you commit oppression and injustice against you for one, two, three, or four times, they will give up such acts after some time on account of not having the same kind of response from you. Now, while there is a way to settle issues with mildness and agreement, why should we engage in other behavior that will only spur ill-feelings and hatred?

One thing that needs to be kept in mind is that we can give up on our personal rights and forgive others for their unfair treatment of us. However, we do not have the authority to forgive on behalf of others when there is an offense against values like faith or country. When such an offense happens, we should make plausible explanations to offenders to show them what they are doing is wrong. If they still insist, we deny their claims with denouncements. If they still persist, then we sue them and claim compensation.

We must always act carefully to remain within the confines of laws and ethics, and we must never make concessions on our fairness when responding in these ways. It is paramount that we must always act humanely but assertively. Even while making certain clarifications, corrections, and denouncements, we always try to give positive messages to the other side and never make concessions from our own character. We voice what we are to say not with whisperings of Satan, but with the voice and breath of the Archangel Gabriel. Oppression and assaults only indicate the character of the offender. This situation should not avert people attached to faith and universal human values to act as becomes their own character.

Is it worth it?

This passing worldly life is neither worth committing oppression against others nor responding to their oppression in the same way. After all, each of us is a traveler in this world. After staying in this guesthouse that we call life, we will pass to the Afterlife in order to be brought to account for what we did here. Is it worth it to promote fighting? Is it worth it at all to cause disunity and dissension? Is it worth it at all to commit oppression and injustice?

In an anonymous saying, the simple and transient nature of the world is expressed as follows:

Behold with the eyes of wisdom, this world is but a guesthouse;
Not a single person remains settled, what a strange abode it is.
The share of a king and subject alike, is nothing but a plain shroud.
As for those who fall for it, what else can they be called but mad?

Humankind has oftentimes made use of oppression and hatred in order to solve the problems that we collectively faced. If only we could make use of love and tolerance from now on! If only we were able to open our hearts to everyone so that those who enter therein would never have worries of remaining without a seat. If only we would treat everyone with a deep feeling of respect and reverence, and if only we could read into other’s feelings, their cultural backgrounds, and treat everyone with a serious feeling of empathy! For whatever style of treatment we expect to receive from others, they similarly expect the same from us. If we expect respect, we must show respect. If we expect observance of our rights, we must observe everybody’s rights.

It is necessary to know that the problems in our time have taken a complicated form to such an extent that they cannot be tackled by those with narrow minds and dull thoughts. There is not much that those with radical thoughts, who act out of bigotry in order to pursue arrogant purposes, can do for the sake of conquering people’s hearts and bringing peace to humanity. Particularly with this harsh attitude of theirs, they can never evoke in hearts any love towards their own values. They cannot let others love the Pride of Humanity, peace and blessings be upon him, because they are too captivated by their own worldly, illicit desires.

Therefore, for the sake of solving the problems of humanity, there is a need for people with immense conscience, rich hearts, and profound thought. Just as Rumi brought people together anew with the plausible cures he came up with some 7-8 centuries ago, in the contemporary world when people are so detached from one another, when people cannot agree on anything, and relations are built upon conflict and hostility, the duty that falls to those with faithful hearts is to revive the spirit of Rumi once again. As far as this cannot be done, it will not be possible to put a stop to oppression and hostilities in different parts of the world. This is particularly the case if we consider to what degree world peace is under threat by ambitious tyrants and horrible weapons prepared with vengeful intentions. It will then be best understood how great the responsibility is of the altruistic souls who have dedicated their lives to love and tolerance.

Politicians and anti-Muslim activists frequently take to audiences and websites to criticize the term jihad as a form of Islamic supremacism, oppression, and violence. Muslim extremists, on the other hand, argue that jihad refers to a “holy war” against non-Muslims. Viewing the term jihad through these frameworks alone, however, would be playing into the hands of extremists who forego the other elements encompassed by the term jihad.

In the Islamic tradition, jihad has several different components, including personal struggles, such as the fight against an addiction; social struggles, such as the struggle to become tolerant of others; and occasionally a military struggle, if and when necessary, but only in self-defense. When asked, “What is the major jihad?” Muhammad replied: “The jihad of the self (or the struggle against the personal self).” Contrary to the rhetoric and misinformation about jihad in anti-Islam networks, Muhammad did not say that the violent struggle was the most important form of jihad.

The hysteria in the United States and abroad over jihad has brought me to consider the term through a Christian perspective. In this article, I hope to explore how forms of jihad are presented in Islam and Christianity. This exercise can help to find common characteristics of jihad so that Muslims and Christians can build bridges of mutual understanding and tolerance.

Although the term jihad is not literally used in Christian scripture, the idea of struggling is at the very heart of Christianity. There are a number of instances in the New Testament which provide guidance for Christians who are struggling with different problems or dilemmas in their lives.

One major aspect of the Christian jihad is the practice of non-violence. When the Roman soldiers arrested Jesus and brought him to Pontius Pilate, the man who contributed to Jesus’s crucifixion, Christ said: “My kingdom is not of this world. If it were, my [disciples] would fight to prevent my arrest by the Jews. But now my kingdom is from another place” (John 18: 35-36). Violence is antithetical to Jesus’s teachings. He did not require his followers to take up arms to show commitment to his teachings. Indeed, it was quite the opposite. In Matthew (26:53), Jesus told his followers that “… for all who take the sword will perish by the sword.” Jesus, as you can see, encouraged his disciples to struggle against the desire to use force when frustrated or antagonized. 

Similarly, Islamic scripture also encourages Muslims to struggle against the use of violence. The Qur’an (5:32), for example, notes that “…. If anyone slew a person unless it be for murder or for spreading mischief in the land it would be as if he slew the whole humanity: and if anyone saved a life it would be as if he saved the life of the whole humanity.” In another Qur’anic passage (2:190), Muslims are told to “Fight in the case of God those who start fighting you, but do not transgress limits (or start the attack); for God loveth not transgressors.” It is clear that these two passages echo the Christian jihad of struggling in the name of non-violence.

Another element of the Christian jihad is to show love to those around you. Jesus wants Christians to “love your neighbor” and even beyond that, “love your enemies,” a point which arises in Luke (6:27). In Matthew (5:9), it is written that peacemakers are blessed, “for they will be called sons of God.” The New Testament demands that Christians struggle in the fight for peace, even if it means embracing your sworn enemies and those who wish to harm you.

The Qur’an also requires that Muslims search for ways of making peace instead of war. Muslims, for example, are required to speak well of others even if they are not believers of Islam. In the Qur’an (17:53-54), it is written that Muslims must “speak in a most kindly manner (unto those who do not share [your] beliefs).” There is also no way a Muslim can force others to believe in Islam, as the Qur’an (2:256) mentions that “there is no compulsion in religion.” The jihad in these contexts is one in which Muslims have to work on treating non-Muslims with respect and dignity.

The Christian jihad also requires that Christians do not retaliate “evil for evil.” Romans (12:17) demands that Christians “live at peace with everyone.” People who call themselves Christians, yet call for the demise of Islam and anything related to Muslims, should heed the demand of this verse and search for ways to build bridges for peace instead of fanning the flames of hatred and bigotry. In a similar way, Muslims who call for violent jihad should remember that the Qur’an (4:9) asks Muslims to leave others alone if they leave Muslims alone: “refrain from fighting… and offer [them] peace, then God gives you no way to go against them.”

The Christian jihad can be explored further in the wisdom left by Jesus’ disciples. Peter, for example, is considered “the rock” of Jesus’ church because he spoke about the struggle to maintain the Christian faith at all costs. In 2 Peter (3:14), he stated “… make every effort to be found spotless, blameless and at peace with [Jesus].” In this verse, Peter is highlighting one of the ultimate aims of Christianity — avoid wrongdoing and sin. A true Christian, such as Peter, cared more for fixing his own transgressions rather than attacking others for their sins. He encouraged Christians to struggle with overcoming their personal dilemmas first before bickering and complaining over the errors of others. In essence, he believed progress is rooted in individuals’s ability to change their attitude and behavior in struggling to adhere to the teachings of Jesus.

In addition to Peter, Paul of Tarsus also embraced the Christian jihad. Paul made “every effort to do what leads to peace” (Romans 14:19). In Timothy (6:12), he encouraged Christians to “fight the good fight of the faith,” which can be interpreted as spreading peace and love in the spirit of Jesus. In addition, in 2 Timothy (4:7), Paul stated, “I have fought the good fight, I have finished the race. I have kept the faith.” There is an underlying non-violent tone in these statements. Never did Paul ask Christians to take up the sword or use violence as a means of showing faith in Jesus.

Moreover, in 2 Peter (1:5-7), Peter stated that a Christian must “make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control and to self-control, perseverance; and to perseverance; godliness; and to godliness, brotherly kindness; and to brotherly kindness, love.” Peter’s emphasis on doing good and searching for knowledge mirrors the Qur’an’s frequent emphasis on ilm, which means “knowledge” in Arabic. Indeed, few religions in the world place so much emphasis on knowledge as Islam. “Knowledge” is mentioned more than 700 times in the Qur’an.

In the Qur’an (58:11), God raises in rank “… those who have been given knowledge.” Muhammad also emphasized knowledge in a Hadith in which he said that “seeking knowledge is a must for every Muslim, male or female, from cradle to grave in any part of the world.” Muhammad also stated in another Hadith that “the ink of the scholar is more sacred than the blood of the martyr.” Christians and Muslims, therefore, share a similar jihad in terms of their obligation to seek out knowledge and apply that knowledge in good faith for the betterment of humanity. 

Jesus, like Muhammad, taught his disciples and future believers that struggling is a fundamental element of the Christian faith. He told his disciples to “strive to enter in at the narrow gate…,” which mirrors the popular Muslim notion of staying on the “straight path” or practicing Islam to the best of one’s ability. Ultimately, Christians and Muslims are guided by their scripture to persevere in the face of their struggles. They are encouraged to struggle in this life, to maintain belief in God, in exchange for a higher reward when this life inevitably ends.

In essence, Christians and Muslims share a similar jihad. This jihad is one of non-violence, the love of humanity, the perfection of the soul, and the search for knowledge.

Paranoia is a chronic spiritual illness that disrupts a person’s ability for reasoning, balanced thinking, and judgment. Paranoia is a symptom of psychopathy. People who exhibit signs of paranoia often display the following four symptoms:

1. They ascribe an extraordinary value to themselves, expect others to do the same towards them, demonstrate attitudes of egoism and egocentrism, and look down on others. Their ego is puffed up even more when others give them what they want;
2. Suspicious of everything, they are constantly distrustful and apprehensive about being wronged;
3. They always see alternative developments around them as conspiracies against themselves, and based on these presumptions they develop extreme strategies just to be cautious;
4. In fits of delirium, they cause social disharmony and see themselves as the only one behaving correctly.

Such people make paranoia one of their ingrained character traits. They are perpetually afraid of losing the things they have somehow obtained. They invent imaginary villains and rebels, and crush those whom they take as opponents, if they have the power. If they are weak, they side with those who were nothing but a nemesis the day before; they seek to cause perpetual discord and commit the gravest atrocities.

They don’t merely commit hundreds of evils; as if possessed by evil spirits and devils, they block the good deeds of those who walk on the path of the Prophets. They seek to make those good souls seem like rebels and bandits, while also turning the masses into pawns for their evil purposes. By doing such things they also seek to prevent a global revival of humanity sought by those who strive to represent universal human values in all corners of the world.

On account of what they commit under the urges of the carnal soul and passing fancies, such people disrupt society; ironically they also cannot obtain their goals, either. To the contrary, with their paranoia-based acts, they have turned their lives and the lives of those around them into Hell.

As a paranoid individual operates based on destruction, which is easily done, they also ascribe favorable outcomes to their own insight and sagacity. They see others as abnormal—like lunatics do—while continually exhibiting different kinds of insanity. By considering those who do not think like them as traitors and terrorists, they live in fear of losing what they possess. They order special troops to guard them, but they still don’t feel safe.

Paranoids who come from poor backgrounds and obtain important positions and titles later on with a turn of fate are especially seized by every kind of delirium—partially due to their inferiority complex—and a paranoia about losing their power and fortune to others. They are agonized by successions of misgivings. They see angels, and angel-spirited people, as if they are snakes and set about complimenting devils.

The Pharaoh was one such paranoid individual. Uneasy of the possibility that one day Moses (pbuh) and the Children of Israel could become stronger, he did not only make life a misery for himself and the unwise ones behind him, but also shed the blood of so many people—just like contemporary pharaohs do—and committed manifold atrocities. When his time was up, destiny removed him from the stage.

History gives us many such examples, and it marks a route of caution for those with insight. Although times have their relevant differences of color, pattern, name, and titles, within the cycle of historical recurrences, no era was free of such human-like creatures. From the Pharaoh to Haman, from Nebuchadnezzar to Shapur, from Stalin to Hitler, and to those like Yazid in their footsteps, so many paranoid individuals have come to the fore, performing the same evils and disgracing humanity. They built villas and palaces for themselves, employed the same wicked ways, and followed the same devilish path. They kept living with misgivings, were haunted by fears of losing the power they had, and to prevent this they defamed and persecuted thousands and millions of decent countrymen.

Recent history is full of examples. Hitler left behind ruins in Germany and killed millions of innocents. In Iran, the Shah – fearing the loss of his power – ruthlessly massacred dissidents. Saddam Hussein, afraid of facing the same fate as the Shah, mowed down those he thought-to-be his opponents. And Qaddafi was no different either. He ravaged his country, all to preserve his own power, in fear of an illusory opponent.

Other paranoids who emerged like hellish zaqqum trees in the Islamic world act no differently: people are thrown in prison for trivial reasons, mothers and their children are separated from one another, innocent people are killed by torture, law and justice are trampled underfoot. So-called “scholars” serve as henchmen to these modern-day pharaohs. Killings and torture go unpunished. Creatures in human form gawk at these, mute devils (who do not object to injustice) simply watching wicked atrocities without any emotion or action.

Now, what falls to those oppressed is to fix their eyes beyond the horizons and pray for God’s help to come and free them from their chains. Above all, if only we—as all oppressed and suffering believers—could learn to say “goodness lies in what God has decreed and brought to being,” and thus not complain about Divine destiny.… If only we could internalize the meaning of the prayer “we are pleased with God as our Lord,” as expressed in:

Even if it is a hardship from Your Majesty,
Or ease from Your Beauty,
For our soul, both are serenity
Your Grace is so good, and so is Your wrath.
Yunus Emre

If only we could feel this sentiment at every breath. If only we could have a deep respect for God and live satisfied with the creed of:

Whatever Divine Destiny decreed is surely bound to happen,
Commit your affairs to God; neither be grieved nor suffer any pain.
nderuni Vasif

If only we could see what we go through as pools of spiritual purification, as expressed in:

God lets those whom He loves be purified by means of troubles,
Just as pure waters wash away impurities

If only we could murmur with this consideration and find consolation. If only we said, “Every oppression and wicked act has a certain term until it incurs Divine retribution,” and as a respect to that appointed term, if only we said:

A day will come when God will make oppressors say,
God has indeed preferred you above us.”
(Ziya Pasha, with reference to Yusuf 12:91)

Then, we could commit everything to their true Owner. If only we could see the end but not the present, with the belief that, “Those who rise with oppression are bound to face a terrible end,” based on the truth, “unbelief will continue, but oppression will not.”

If only we could leave everything (beyond our capability) to the All-Knowing One with the belief expressed in:

For the oppression of a tyrant,
there is God for the oppressed
Tormenting people today is easy,
only to stand trial tomorrow on the Day of Judgment….

If only we did not complain while going through temporary misfortunes, and be reassured by the meaning of “God is sufficient for us; what a beautiful guardian is He.”

This was the very guideline and constant recitation of great personages; it must be ours as well. Let us say “these too will come to pass,” and without paying attention to the aspersions published by the oppressors’ media allies, we must turn our surroundings into fragrance centers with the rose gardens in our hearts and thus make everyone enraptured and elated.

May God the Kind, Caring, Bounteous and Favoring of infinite Mercy bless us with unshakeable will on this path, a resolute stance, and continuity in our resoluteness.

When some of the earliest Muslims faced a devastating boycott, Prophet Muhammad (peace be upon him) turned not to violence, but to faith and brotherhood.

The Prophet Muhammad, peace be upon him, and early Muslims responded to the tyranny of the pagans with the utmost resolve and patience. They continued to practice their faith, and the Prophet continued his mission of prophethood. They used all the outward means they could to alleviate their difficulties. Yet, their ultimate reliance was on God, and they tapped into the power of faith.

The boycott took place between 616-619 AD.[1] There were several events that led to boycott of the Banu Hashim and Banu Muttalib tribes, to which the Prophet Muhammad belonged. One was the acceptance of Islam by Sayyidina Hamza RA[2] and Umar RA.[3] Their conversions were a source of great strength for the Muslims. When Umar, who would later become the second Caliph, embraced Islam, some Muslims would even go to the Ka‘ba to pray openly along with him.[4] Another reason was that some Muslims had migrated to Abyssinia, and this enraged the pagans, as they felt those Muslims had managed to escape and were now living in peace and security.[5] The pagans even sent an envoy to the king of Abyssinia requesting that the Muslims be returned. His refusal was a big blow.[6] They thus intensified their persecution of the Muslims still in Mecca. Furthermore, the number of Muslims was slowly rising and this greatly perturbed the polytheists.[7] They tried various strategies in an attempt to deter the Prophet from openly preaching Islam in public. In their last attempt, they went to Abu Talib, the uncle of the Prophet and asked him to offer the Prophet anything in return if he agreed to cease preaching Islam. However, the Prophet rejected this offer.[8] This further disappointed the pagans. Abu Talib and his tribe also vowed to continue their support of the Prophet.[9]

After all the failed efforts, the Quraysh decided that it was time for them to take a definitive step that would end the efforts of the Prophet and the Muslims once and for all. Murdering the Prophet was not an option, as the Quraysh well-understood that this would mean the Banu Hashim and Banu Muttalib seeking revenge, which would lead to tribal war and bloodshed.[10] Abu Jahl thus proposed boycotting the clans that were protecting the Prophet in such a way that they would be absolutely helpless.[11] The rationale of the pagans was straightforward: “since the Muslims have boycotted our religion and social customs, we will boycott them economically and socially.” Due to their support, the non-Muslims of the Banu Hashim and Banu Muttalib tribes were also boycotted. A boycott document was written, which stated that no business or trade of any sort would be done with these two tribes, nor would any food be allowed to reach them.[12] Furthermore, no one would marry anyone from those tribes or have social interactions with them.[13] A document was written with these details by Ikrima bin Amir[14] and signed by around forty leaders of the Quraysh, which for that time was a significant number.[15] In order to further increase the sanctity of the pact, they hung it inside the Ka‘ba.[16] This also served the purpose of informing any visitors that came to Mecca about the boycott so that all form of external help could also be blocked.

Banu Muttalib and Banu Hashim along with their children and women were thus forced out of Mecca, to a nearby place called Shib-e Abu Talib.[17] The prediction of Waraqah ibn Naufal came true: he had warned the Prophet that a time would come when his tribesmen would oppose him and compel him to leave.[18] The intention of the pagans was to leave the Muslims to starve to death in the loneliness of the desert, at the mercy of the scorching heat with no expectation of external help from any quarter.[19]

The physical conditions of the Shib-e Abu Talib seemed to be completely in favor of the pagans achieving their aims. There was hardly any food; the people were forced to eat leaves to survive. The hungry cries of the children could be heard all the way to Mecca.[20] When any traders would arrive at Mecca, Abu Jahl would offer to buy all the items for a much higher price in case they reached the Banu Hashim and Banu Muttalib.[21] Sayyidina Saad ibn Waqas RA narrates that, for three days, he could not stand properly due to the intensity of his hunger. He then found a piece of leather which he cleaned, put in a fire, and ate, and he thanked God for this provision.[22] Others reported eating tree bark just for their survival. When the Prophet would be praying, he could hear the cries of the children and women, which would shatter his heart.[23] Yet despite the horrendous torture, and all odds being against the Muslims, they did not only survive these years. They came out much stronger and with a clear message that nothing could deter the Prophet or the Muslims from their faith. This was due to how they reacted during these difficult times, which will now be explored.

Though the means were meager, the Muslims still tried all that was possible to thrive. Especially, Khadija, the Prophet’s noble wife, supported the tribe through her contacts who were not part of the boycott.[24]

Muslims who were not part of the boycott were also persistent in trying to do as much as they could with limited resources. The best examples are Abu Bakr and Umar. Since they did not belong to the Banu Muttalib or Banu Hashim tribes, they were not a part of the boycott.[25] However, they did not distance themselves from the situation, satisfied at being safe, nor did they let themselves be overcome by despair. They channeled their love and worry for the Prophet and the other Muslims by trying to provide all the support they could.

It is narrated that Abu Bakr RA, since he belonged to a noble and rich family, possessed much wealth before the boycott. During the three years of boycott however, he spent so much money in buying food for those in the boycott and getting it to them that by the end, he was a poor man.[26] It is also reported that other Muslims, whenever they could, would load their camels with provisions and leave them on the boundaries of the Shib-e Abu Talib, so the boycotted Muslims could retrieve the resources. Thus, in face of the persecution of the pagans, the Muslims that were not a part of the boycott did not use violence nor leave Mecca, and neither did they leave the Prophet and his Companions. Rather, they used wisdom and tried to provide all the relief they could. They displayed the practical example of the saying of the Prophet in which he said, “The parable of the believers in their affection, mercy, and compassion for each other is that of a body. When any limb aches, the whole body reacts with sleeplessness and fever.”[27]

However, much more significant than their outward reactions were the inward reactions of the Prophet and his companions in the face of these tortures. The Prophet led his followers and helped them react to persecution with non-violence, patience, perseverance, and firmness to their religious duties. They turned to God for help, focused on the Hereafter, and had absolute tawakkul (trust in God). Zakaria Basharia states, “The Makkan period was characterized by passive, peaceful resistance on part of the Muslims. They bore the abuse and persecution of the Quraysh with patience and forbearance. They never ventured to fight back.”[28]

The Prophet and the Muslims thus reacted during the boycott by turning to God with heartfelt dua (supplication). Not only did the Prophet pray a lot while in confinement, he also went to the Ka‘ba whenever he could during the months when fighting was not allowed and the Muslims would be allowed more freedom in their movement.[29] Regarding Khadija during the boycott, it is narrated, “She prayed to God and invoked His mercy upon the besieged. Prayer was her ‘strategy’ for handling adversity. It was, she found, a simple but effective strategy.”[30] Outwardly, it may seem passive to not retaliate, and to turn in supplication. But in reality, the Muslims realized that greater than the strength of the pagans was that of God, and though they were physically unable to relieve their suffering, God has the ability to completely remove difficulties. Thus, they tapped into the greatest means of help: their faith in God.

They also had the certainty that God would eventually relieve them of this situation. Though outwardly the Prophet seemed to be in a weaker situation, he would often say, “Is it not wondrous how God turns away from me the injuries of the Quraysh?”[31] This reflects that he had complete trust that the pagans could not ever truly harm the Muslims. Ibn Ishaq and Ibn Kathir reported various verses of the Qur’an that were revealed around this time period, especially against those that were opposing the Prophet. These verses centered around the oppositions that the previous Prophets faced – and highlighted that the Prophets were ultimately saved. Thus the more persecution the Prophet suffered, the more revelations he received from God.

This can be metaphorically extended to his followers, too. In times of the greatest difficulties, believers receive the greatest spiritual elevation and nearness to God. This is exactly what was happening to the Muslims during the boycott. They were spiritually being strengthened; their belief and trust in God was increasing. They were being tested by almost everything in the world: their lives, their children, their wives, their wealth, and their social interactions. When they emerged from the boycott, they no longer feared losing anything of this world. Their focus turned entirely to God and the Hereafter.

Lastly, despite the pagans’ atrocities, the Prophet’s reaction was to continue his work of inviting people to faith. Ibn Kathir stated, “The Messenger of God continued as before, calling upon his people by day and night, secretly and openly, calling out the commands of God Almighty, fearing no man.”[32] It was reported that whenever he could, the Prophet would go to the Ka‘ba and he would invite the visitors that had come for business or pilgrimage to Islam.[33] This reflects that he viewed his work as the Prophet of Islam as the most important, and no outward situation would ever change that. This is a lesson for believers to not let their practice of religion be impaired by difficult situations.

As the three years passed, some of the relatives of the besieged finally took a stand against the boycott, and it finally came to an end.[34] However, it did not end on the same note as it started. The news of the boycott had spread across Arabia, and Islam became much more well-known and thus attracted more converts. The Qurayshis had tried to quash Islam, and after their failure, they knew such a step could not be taken again. After the boycott, they even suggested combining the practice of their pagan traditions with Islam, in hopes of creating peace[35].

It can be concluded that the Muslims reacted to the boycott by trying to use any worldly means that were within their reach. Despite the difficult circumstances, they continued to strive. Those that were not a part of the boycott also helped, to the best of their capacity, increasing the brotherhood between all Muslims. The Prophet and the Muslims reacted with non-violence and turned to God in dua and tawakkul. The Prophet also successfully continued his work of dawah despite the opposition.

References

• Al-Mubarkpuri, Safi-ur-Rahman. The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010.
• Anon. “Social Boycott And Life In Sha’ib Abi Talib”. Universal Sunnah Foundation. http://www.usf.edu.pk/wyw-12.html (accessed August 22, 2017).
• Bashier, Zakaria. Sunshine at Madinah. UK: The Islamic Foundation, 1990.
• Bhat, Parvaze Ahmad. “The Makkan Phase of Sīrah: A Study from the Standpoint of Pluralism”. Islam and Muslim Societies: A Social Science Journal. 6.2 (2013): 69-90.
• Gilani, S N Sadi. “Fatimah Bint Muhammad (PBUH)”. Defence Journal. 15.12 (2012): 1-9.
• Haylamaz, Resit. The Sultan of Hearts. New Jersey: Tughra Books, 2013.
• Ibn Kathir. Al-Sira Al-Nabawwiya: The Life of the Prophet Muhammad. Translated by Trevor Le Gassick. Lebanon: Garnet Publishing Limited, 1998.
• Ibn Isḥāq, Muhammad & Guillaume, Alfred. The life of Muhammad: A translation of Ishaq’s Sirat Rasul Allah. London: Oxford University Press, 1955.
• Kandhelwi, Idris. Siratul Mustafa SWS. Karachi: Kutb Khana Mazhari.
• Lings, Martin. Muhammad: His Life Based on the Earliest Sources. New York: Inner Traditions International, 1983.
• Miyanwalawi, Muhammad. “Accusation of Abū Bakr and Umar not being present during the boycott”. Mahajjah. (2015): 1-14.
• Razwy, Ali Asghar. “The Economic and Social Boycott of the Banu Hashim”. Al-Islam.org. https://www.al-islam.org/restatement-history-islam-and-muslims-sayyid-ali-ashgar-razwy/economic-and-social-boycott-banu (accessed July 18, 2017).

[1] Anon, “Social Boycott and Life in Sha’ib Abi Talib”, Universal Sunnah Foundation, http://www.usf.edu.pk/wyw-12.html (accessed August 22, 2017).

[2] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[3] Sayyidina is an honorific title written by Muslims before the name of a companion of the Prophet (pbuh). Similarly, RA refers to “May God be pleased with him” and is often used by Muslims after mentioning the name of a companion of the Prophet out of respect.

[4] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[5] Muhammad Ibn Isḥāq & Alfred Guillaume, The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah, (London: Oxford University Press, 1955), 159.

[6] Idris Kandhelwi, Siratul Mustafa SWS, (Karachi: Kutb Khana Mazhari), 257.

[7] Ibid.

[8] Mubarkpuri, The Sealed Nectar, 55.

[9] Resit Haylamaz, The Sultan of Hearts, (New Jersey: Tughra Books, 2013), 266.

[10] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[11] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[12] Muhammad Ibn Isḥāq & Alfred Guillaume, The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah, (London: Oxford University Press, 1955), 159.

[13] Ibn Kathir, Al-Sira Al-Nabawwiya: The Life of the Prophet Muhammad, Trans. Trevor Le Gassick, (Lebanon: Garnet Publishing Limited, 1998), 27.

[14] Muhammad Ibn Isḥaq & Alfred Guillaume, The Life of Muhammad: A Translation of Ishaq’s Sirat Rasul Allah, (London: Oxford University Press, 1955), 159.

[15] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[16] Anon, “Social Boycott And Life In Sha’ib Abi Talib”, Universal Sunnah Foundation, http://www.usf.edu.pk/wyw-12.html (accessed August 22, 2017).

[17] Ali Asghar Razwy, “The Economic and Social Boycott of the Banu Hashim”, Al-Islam.org, https://www.al-islam.org/restatement-history-islam-and-muslims-sayyid-ali-ashgar-razwy/economic-and-social-boycott-banu (accessed July 18, 2017).

[18] Ibid.

[19] Resit Haylamaz, The Sultan of Hearts, (New Jersey: Tughra Books, 2013), 266.

[20] Idris Kandhelwi, Siratul Mustafa SWS, (Karachi: Kutb Khana Mazhari), 257.

[21] Ibid.

[22] Resit Haylamaz, The Sultan of Hearts, (New Jersey: Tughra Books, 2013), 267.

[23] Ibid.

[24] Ibid.

[25] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 89.

[26] Ibid.

[27] Ṣaḥīḥ al-Bukhārī 5665, Ṣaḥīḥ Muslim 2586

[28] Zakaria Bashier, Sunshine at Madinah, (UK: The Islamic Foundation, 1990), 87.

[29] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[30] Ali Asghar Razwy, “The Economic and Social Boycott of the Banu Hashim”, Al-Islam.org, https://www.al-islam.org/restatement-history-islam-and-muslims-sayyid-ali-ashgar-razwy/economic-and-social-boycott-banu (accessed July 18, 2017).

[31] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 90.

[32] Ibn Kathir, Al-Sira Al-Nabawwiya: The Life of the Prophet Muhammad, Trans. Trevor Le Gassick, (Lebanon: Garnet Publishing Limited, 1998), 32.

[33] Safi-ur-Rahman Al-Mubarkpuri, The Sealed Nectar: Biography of the Noble Prophet. London: Darusselam, 2010, 55.

[34] Martin Lings, Muhammad: His Life Based on the Earliest Sources, (New York: Inner Traditions International, 1983), 88.

[35] Ibid, 91.

Today events are being evaluated only in respect to their appearances; there is constant fear, worry, anxiety, and a chilling uncertainty about everything that happens. Intentions are extremely dark, words and behaviors are deceiving, deeds are guided by ambitions, and our globe’s extremely sensitive balance is entrusted to a few adventurers with makeshift attitudes. It is uncertain to discern who is busy with what or what they will do. Desires are one thing, words and promises another. People compete in deception.  Excuses are made for killing and destroying, even if no one believes them; the oppressed and the victims have no idea what is going on. The dead are called martyrs, the survivors veterans. Actually, there is no need for faith to be consoled by these. Those without such support are comforted with awards and medals.

Hearts from all sides are scratched as if with reed pens, writing embarrassing notes on one of history’s dirtiest pages, the ink blood red. There is dust and smoke everywhere, and blood, pus, and tears in every district. Bodies are shields to souls; souls are trembling with the excitement of life and the anxiety of death. Those destroyed are on the hunt like sharks that have gotten the smell of blood; they attack everything they see and show their teeth to everyone. The oppressed victims are in a constant state of confusion and are tired from vain efforts. Everywhere there is the howling of wolves and the sounds of hyenas; in response to these sounds there are whimpers of helplessness from vulnerable bosoms. Forget about enjoying the world to its fullest; the masses are constantly on edge with the painful news that comes and strikes spirits from all sides. The general atmosphere is pitch-black, like the faces of today’s people; events are always foggy and smoky, just like their thoughts. Neither can they make the best of life nor can they sense it fully. There is a constant ebb and flow between aspirations and longings, and people die and are reborn every moment through pain and suffering.

From time to time they complain about their situations, but it does not accomplish anything except doubling misfortune. Their perspective is deviant, thoughts are in constant shift, and they live in such deep heedlessness that they will not wake up, even with the sound of the Trumpet that will make the dead rise.

In contrast, there is no small number of those whose eyes are open to metaphysical realms, whose thoughts are in front of them like candles, and who petition God with cries from their hearts. These people—whose faith is sound, whose hopes are solid, who are accountable for their deeds, and whose accounts are full—read existence not just by looking at the superficial appearance of events and trying to squeeze everything into it, but also by seeing themselves correctly in existence and interpreting themselves correctly with all material-spiritual depth and by making universal observations. They sense beautiful things behind things that appear to be ugly; they feel otherworldly pleasures that make pain incumbent and constantly sip heavenly water from bowls of disaster.

Actually, there are some beautiful hidden aspects of every divine creation that appear unpleasant on the surface. Yes, sometimes there are divine works and activities whose beauties are hidden to our eyes, but their inner facets are so exquisite that those who can see and sense this beauty do not complain, but show their amazement by saying, “It could not have been better.”

Yes, winter nurtures spring in its bosom. The wind blows over wide terrains to fulfill its duty to fertilize crops. Brand new spectacular scenery forms with different changes, and the events that appear savage to many are so beautiful from the perspective of the ecosystem that it is impossible for those who feel and sense them not to be amazed by them. Almost all of these things are perfect, appropriate, and extremely beautiful, but it is difficult to explain them to those who want everything to occur according to their own wishes and desires.

Those who sense and understand that everything in the heavens and on earth occurs according to a knowledge-based program tied to the divine will of the Creator see and evaluate all things differently. On their horizon, sceneries have hues of rising, disasters have the color of happiness, pain contains a sense of success, and unavoidable oppression and suffering are vehicles for future happiness. They look more at the smiling faces of events than at their sour faces; they do not only deal with the painful side of things, but also try to see their sweet sides.

Consequently, in their illuminated minds, the dust turns into gold; poison becomes sugar and sherbet; storms and hurricanes become enveloped in the color of mercy; pain transforms into the paths of deeds; and each suffering turns into a birth pang. In fact, general deaths and widespread catastrophes are like messages of spring in their eyes. They look at these as a process of pruning dry branches from trees and opening the way for fresh shoots, and they respectfully welcome destiny’s way of pruning. Moreover, they consider things that happen as correction for their wrongdoings. They accept fate and see it as redemption for their sins, and consider it as a season for calling for new favors from God and as a vehicle for His attention. They are always humble before God, but they always know how to stand tall when they are confronted with difficulties and disasters. At any rate, they have the awareness that they were not dragged here by just any wind. They do everything their positions require them to do, and they stand fast enough not to be blown about by the most violent storms. They have such a stance that, with God’s protection, events tantamount to wars or even as alarming as the doomsday cannot budge them from their places.

Evil takes on the colors of good in the atmosphere of such people. For them, pain and suffering are purifying tools to attain their true nature. When the weather grows dark and the environment becomes unlivable, their tension increases and makes them more alert. The oppression of tyrants, the constant impositions of despots, facing one conspiracy after another with no solutions within the domain of causality, only lead them to turn more sincerely to the One Who is the helper of the helpless. They say to themselves: “When you are helpless/ the veil suddenly opens/ solving all problems” (I. Hakki). They read everything better, evaluate it better, and win many victories even during a streak of apparent losses.

For years we always tried to remain true to this understanding. Opposing dissent and disorder became our motto. For the sake of the society’s well-being, we strove to get rid of evil with goodness without saying anything about attacks and assaults. We did not utter a word in response to those who oppressed us and set up unimaginable conspiracies. We did not wish the destruction of those fixated on slander and lying.

We did not reconcile running after the world’s pleasures with sincerely being on God’s path, and instead exalting the truth tied to His approval became our mandate. We have always given priority to others; living for others has always come first before our own aspirations. Other than befriending believing hearts beating with love, we never felt or tasted worldly pleasures or delights. Just as we had no large or small worldly demands, we were extremely careful to keep a distance from everything worldly, including politics, because of their worldly aspects. With the consideration that pleasure blurs God’s pleasure and would harm our servanthood to our Lord, we counted position and fame as defiling to our spiritual life and always kept our distance from these kinds of desires and expectations.

Yes, we behaved like this from the beginning. Yet, some circles who have abused their authority to make people feel indebted to them, and wanted to use this indebtedness as a bargaining chip. In addition, they put a claim on every beautiful thing, and although they made no positive service, these sick usurpers wanted to appear at the head of every positive work. Actually, even if the conscience of the people said “yes,” they opposed some meritorious activities and they did not hesitate to resort to slander, malicious imputation, and falsehood. Maybe the number of those behaving like this was small, but the circumstances of what was done and its extent was quite chilling and extremely injurious to people who lived with honor. However, for a believer who dedicated himself to the people, these were things that absolutely had to be endured. In this respect, in my opinion, heroes of the heart should laugh at this kind of inconsideration—as they did in the past and probably will in the future. They should stand tall and say,

Things coming from You are pleasing
Either a robe of honor or a shroud
Either a fresh rose or thorn
Both Your blessing and Your anger are pleasing. (I. Hakki)

Our society and the human dignity are what matters to us. If the people are in a desperate situation and the masses are moaning from poverty, if the society is defeated by dissension and corruption is applauded, then what falls as our share is to helplessly sit down and burst into tears. Yes, a sincere soul who has dedicated himself or herself to the people is truly troubled not when he or she is personally persecuted or harassed, but when his or her faith, faithful affairs, and other values that they hold sacred are harmed. With the manner of a fireman, they will seek solutions in all directions, like lover who do not see anything else, they will give up on all their personal aspirations, but they absolutely will not allow the values they hold sacred to be harmed.

The path they trod is the path of the oppressed and injured. They have faced trials all their lives and do not enjoy anything in the name of worldly pleasure. They have been exiled, abandoned to rot in prison, and constantly squeezed by different pressures. They have been treated like a bandit, an outlaw. For all that, they do not bother at all. Not only do they not bother themselves, but they consider even sparing some thought for these is a wasteful thinking, which should have been used instead to find solutions to the problems of people.

They suffer from oppression and injustice, but they are not concerned at all with the oppressor nor do they dwell on those perpetrating injustice. They refer everything to the All-Knowing and move on, seeking only God’s approval. One calamity follows another, and disasters pour down on their heads. However, they attribute all of these to their faults and deficiencies in their relationship with God. They think that these trials they are subjected to are penitence for their sins. With the hope that they will be cleansed at least partially from their mistakes, they are pleased even while suffering pain. Moreover, with the thought that some of the things that are happening can have surprise endings, they perceive all the frames of suffering they are in and the trouble and chain of unforeseen dangers resulting from all of these as if they were the steep paths on the road to heaven. Even in horrible situations when others sigh and moan, their voices constantly resound with gratitude and they question themselves:

O helpless one, give up wailing and trust God,
for this wailing is an error that causes trouble after trouble;
If you have found the One Who tests you with suffering,
this suffering changes into a gift bringing peace and happiness.
…
When you have so great a responsibility
(as to be able to be an approved servant of God and gain eternal life),
why are you wailing over an insignificant misfortune?
Come, put your trust in God and smile at the face of misfortune
so that it may also smile, for as it smiles, it lessens and changes.
(from the Sixth Letter, by Bediuzzaman)

Whereas oppressors who darken their lives with feelings of enmity, hatred, hostility, and revenge, continue to do so, sincere souls act like themselves; they try to ward off rancor with mildness. They make even the most merciless attacks ineffective with their smiles. They always display humane attitudes without becoming daunted or weary. Should they come face to face with misfortunes despite their efforts to avoid, they accept them as their share of the destiny’s justice as much as allowed by Divine mercy. They immediately gather themselves together, try to see their mistakes, and, make plans for an orderly life to attain a positive result and the pleasure of God.

Coming to those who have not discovered the real reasons for the things that happened, they sporadically look for the guilty in their surroundings, and from time to time they throw rocks at fate. They harm their relationship with God, as if they have at all, and constantly make mistakes. Thus they send invitations to different kinds of oppression with each new mistake.

Just as all these matters are true for individuals, they are in the same way true for all societies. Today, oppression follows oppression; the strong trample on the weak; those with power in their hands mercilessly attack those who do not. During this kind of assault, many innocent people are victimized. Many people die or become captives, and all these events take place in a way that makes hearts bleed in regard to their outer appearance. However, the matter is not like this at all when looked at from the perspective of fate. Yes, we do feel hurt at times, but justice manifests itself destiny unfolds over time. Yesterday’s oppressors are being punished today, and the oppressed and their loved ones are cooled and consoled by their belief in eternal happiness.

Yes, to date those oppressors have smashed everyone that came in their path and acted ruthlessly towards the innocent who disagree with them. They do not think that one day what they have done will no more be tolerated by God. Those who have been trod upon and put down by others were trying to soothe the pounding of their hearts because they could not do anything about the situation, only by referring it to God.

Years have passed like this as in the month of Muharram. Tears have flowed like the Ravan River, and eventually they rose to a point where God does not give any more respite for the oppressors nor for those who applauded them and took delight in what they did, and those who remained silent before injustice. “Those who flourish with oppression will end up in misery,” and history is full of hundreds of examples of this. Moreover, there is a day when everything, from needles to thread, will have to be accounted for. Alas for the oppressors on that day!

Now let us once again move on by referring everything to its Owner:

“If a tyrant has his tyranny, the victim has his God on his side,
It is easy to tyrannize people today; but tomorrow there will be God’s Council.”

Since its beginning, this world has been half in light and half in darkness. Those living in darkness today will walk in light in the near future, if they use well the dynamics entrusted to their wills. Those who sinfully polluted their time in the world will fall into darkness. Just as God punishes yesterday’s oppressors today, today’s tyrants will certainly get their just desserts soon.

Now what befalls us is to plead at night like birds at dawn and to push open the doors of heaven with sighs and groans. Who knows? Maybe problems that cannot be solved with arms one day will unexpectedly be resolved with tears and pleading to God. Otherwise, if we do not immediately turn to ourselves and activate our own values and dynamics, it is inevitable that we will continue for a long time to writhe in our deprivation. Yes, the lethargic ones and those giving themselves to comfort today are condemned to be the contemptible ones of tomorrow. Those who pass their lives without feelings and action will be helpless and confused when the trumpets of death begin to blow around them. They will be helpless, but what good will it do for those who lose opportunities in spring and summer to sigh and moan and feel remorse in winter? People should evaluate today so as not to say “if only” in the future, and they should try not to darken their tomorrows.

If not, obviously such a passive stance is everything but being in expectation. If the resurrection we are awaiting is a revival during which we become ourselves in our feelings, thoughts, spiritual lives, and lives of the heart – and there is no doubt that it is – then it is necessary to once more review our situation and our expectations. For according to the principle of causality, there is a proportional relationship between our current attitude, behavior, and our expectations.

This great expectation is not a task for the ignorant, those without ideals, those bereft of a cause, or those poor in wisdom. It is an ideal for those spirits who possess knowledge and wisdom and who are dedicated to the truth. If one day our ill-fated fortune is to change, it will change with God’s permission by the hands of these heroes, and anything other than God’s will is an unnecessary condition (shart al-adi). To date it has always happened like this – God knows best, after all, but it will be like this again, and attacks from both inside and outside will continue. Loyalty that is normally expected from friends will not be shown. Destruction will follow destruction. Our spiritual roots that make us who we are will constantly be harmed. Our hearts will long for love, and moans of death will be heard from all sides. But, despite all these negative things there will always be the vanguards of revival who will blow life in every direction.

Our society has suffered from many different ruptures and disintegrations throughout history. People’s cultural and religious values were snatched from their hands while they were made to endure the most painful alienations. Their sun was stolen, the moon was extinguished, and they were subjected to eclipses one after another.

While writhing under their adversaries’ oppression, they cried because of the disloyalty of “friends.” The bands of evil that were destroyed and dispersed were followed by new ones that always made their predecessors look good. The oppression of tyrants has never ceased nor did the hostility toward and hatred of the faithful; it did not end and they turned this world into Hell.

Today, the same despotism, oppression, and assaults are continuing. There is an attempt being made to put out the lights of people’s hope, and their rights and justice are being infringed. Those who want to live what they believe, as individuals or as societies, are not given the opportunity to do so; in fact, they are being subjected to an inquisition.

Despite all of this, the torches of hope that promise revival on behalf of the future, and in different dimensions are burning brightly. Those enlightened spirits who interpret everything according to love and respect are continuing on their journey. They move towards reviving our exalted human values without getting caught up in anger, hatred, and assault, and they do not falter. God has never forsaken servants faithful to His door, as opposed to oppressive tyrants and despots – may His grace upon these servants never diminish!

Although sporadically false thought has drowned the surroundings in noise and done everything to cut the voice and breath of the truth, the cawing of society is always transitory; the voice of truth is heard in a higher pitch. Even if God gives tyrants respite upon respite in some periods; but when their tyranny reaches to a point where divine response becomes inevitable, He eventually takes them in His grip and punishes them. He raises up the innocent and shows them the path to gathering themselves together. He always alerts them of the roads to scientific, social, intellectual, emotional, and spiritual revival.

Thus, the people God held and supported, and those He will hold and support, will give voice – in the near future, if not today – to those deep feelings of compassion that constantly rise in their spirits. Like a celestial angel, they will embrace the innocent everywhere; they will say to all the oppressors and high-handed tyrants and those merciless cutthroats, “This day let no reproach be (cast) on you: God will forgive you, and He is the Most Merciful of those who show mercy!” (12:92) They will not hesitate to open their bosoms with compassion to even the bloodiest madmen who, until the revival, always thought blood, talked blood, spilled blood and drank blood.

Yes, it’s certain that one day these idealistic people, who represent the manifestation of such broad mercy; these heroes of faith and action; and these servants who are cautious and vigilant in their relationships with God, will appear from all four sides, each embodying mercy, and they will offer us goblets filled with the tonic of revival.

Now, if God is going to realize such a revival with people of this high level, first, He will spiritually resurrect them according to the principles necessary in this world, and then He will revive all of us. It is not possible for believers who have no purpose or goals in this life, who are tired in their feelings and enthusiasm, and who are not fully alive, to help revive others.

God’s promise of reviving people and making them a vehicle for the revival of others is dependent upon people turning towards Him sincerely and that they have a prophetic resolution and determination. These people are such monuments of sincerity that if God is going to give special favors, He will give them to these servants because of their steadfastness and devotedness. They possess an unshakable faith, always stand firm in their place, ignore all the pressures that may come from any direction, and are never distraught by the difficulties and disasters that they may face. On the contrary, they are always a source of morale for those around them, are advanced in service and duty, have no desire for monetary rewards, and are absorbed in silent self-accounting. If God is going to blow life into people, He will do it using the breaths of these servants.

At any rate, these heroes of resurrection, who have dedicated themselves to the revival of mankind, are determined to use, to the last centimeter, their capabilities and capacities that God has bestowed upon them to establish their ideals. They are always willing to make enormous sacrifices, are as sure as possible in seeing and monitoring the trust they have taken upon themselves, possess a deep feeling of submission, and are waiting with active patience for the commendation and favor of God. These are things that must be done by a spirit that has truly dedicated itself to the Truth. They do everything necessary to gather themselves together and stand on their feet, yet they are also aware of the fact that results cannot be obtained when their time is not yet due – they know how to wait for years and years; they never panic.

Yes, sometimes all responsibilities are fulfilled; however, standing up and expressing oneself as a servant of revival may not be realized immediately. Sometimes this is because the person waiting for revival has not fully ripened, or, even if they have, are not being able to concentrate all their energy to awaken their spirit. At other times they are distracted by busying themselves with things that they should not be, things that can in no way contribute to the process of revival.

Reviving and becoming ourselves is a divine favor, and indeed it is. If that favor is given before the people are ready for it, its value will not be appreciated, thus it will go as immediately as it comes, and it will cause some new deprivations to be experienced, the compensation of which will be very difficult.

In addition, if God has tied His material-spiritual blessings to people’s giving their willpower its due – which we believe to be the case – then divine favor will probably be delayed until the moment they can utilize all the opportunities. 

Other matters related to this topic are as follows:

Sometimes, God does not immediately give to the travelers of this path what they want, because they have either fallen – or there is a danger that they may fall – into the mistake of considering their own power, strength, and capability to be absolute – and relying solely on them, thus straying from God. This is to protect them from this mistake of associating partners to what is within the domain of divine power. In this what may be called a favor that is rather compelled upon them, God turns their faces towards a perfect faith in His uniqueness. Sometimes, servants of revival may fail to fully achieve this turn, although all the conditions are convenient; in such a situation, they are subjected to different oppressions, attacks, and pressures, and God does not respond to their efforts at revival for a certain period of time in order for them to turn towards Him with a spiritual state of need and to divulge their difficulties to Him. Sometimes, they may entertain some worldly expectations and not be able to purify their hearts from considerations of position, status, high rank, and their personal future aspirations. They may also have difficulty being fully selfless. In this respect, until the moment they can fully escape from other considerations and turn towards God with pure resignation, they may not be able to obtain the results of revival.

In addition to all these matters, such tribulations serve as a litmus test to see who is sincerely involved with pure intentions and those who are not. Such difficult tests also reveal the true identity of the tyrants and oppressors to be recognized as they are by every sector of society. Based on their partisanship with the oppressors, masses who are easily deceived might oppose the heroes of revival, and this is partly due to the fact that things are not clearly revealed to them as they are supposed to be. In this respect, until the moment when good and evil are separated from one another, and where everyone, the learned and the ignorant, will position themselves become apparent, everyone is given an opportunity to reflect; consequently, the result becomes delayed a little.

Regardless of the reason, it is our duty to perform our jobs according to the rules and within the circle of wisdom, and refer the rest to God. Every servant of revival should know that as long as they respond to the call of God and His messengers, God will show them the paths to revival and will never allow them to fall.

Those who consider religion merely a matter of conscience are corrupting religion by way of interpretations that contradict a faith’s Divinely ordained nature; by restricting the practice and wider influence of faith, they are preventing the individual, domestic, and social benefits and prosperity that God promises, but are contingent upon faith. However, religion is not only an inner conviction: it is a whole set of principles – ethical, filial, social, and legal in nature – believers are expected to fully observe. For those who subscribe to the faith, these disciplines are binding, with serious consequences for ignoring them. The principles of religion cannot be ignored, nor are the consequences of ignoring them to be taken lightly. Worldly order and balance, as well as individual and domestic peace and prosperity, depend upon these principles. The fruits of faith are eternal bliss in the world beyond.

Unfortunately, many rulers have ignored or distorted these fundamentals of faith. They have interrupted when believers wanted to practice their faith, and tyrannized people’s consciences, making it impossible for them to live in accordance with their beliefs.

Meanwhile, although some states governed under religious jurisprudence may appear to act liberally towards those who adopt a particular religion, it is almost impossible to say they act the same towards those who believe any religion or system of belief. Throughout history, Muslim rulers, those who have truly practiced Islam, have respected all religions, as well as all other philosophies. They have engaged in dialogue with peoples from all walks of life, and have treated other faiths with kindness.

Unfortunately, there have been other Muslim rulers, those who have misunderstood Islam, and rulers in general, no matter what religion they follow, who have ruled with hostility, hatred, discrimination, and fanaticism. And just as they have shrunk their own personal horizons, they have diminished the heavenly immensity of faith, turning belief into a system of oppression instead of a system of relief. They have employed hatred, anger, and jealousy against their coreligionists, and oppressed the “others” with violence, war, and many other various means of barbarism.

Today, there are many secular and liberal systems in which religion is separated from the state. Although governments under these systems claim to provide religious freedoms, it is no secret that many of them impose disbelief by force and treat religion and the faithful with intolerance. When such oppressive regimes dominate the fate of an entire nation, it becomes commonplace that the peace and stability of the people are threatened, and the society is ruled by intimidation. When people of faith have lived under such leaders, their struggle has been for the freedom of conscience against crude power. This campaign for freedom is an ancient one, and unfortunately, in this fight some clergymen took sides with the power, did not abstain to act like those who were against faith, and oppressed their fellow community.

Throughout history, many communities have suffered from violence and discrimination at the hands of their racist leaders. Divinely inspired faiths, which promise peace and security, have been turned into means of conflict and oppression by these leaders. Such a distortion of faith always resulted in the eventual destruction of the oppressors.

During the Crusades, great crimes were committed in the name of Jesus, peace be upon him. Though there is no doubt those “crusaders” thought they were doing good, by committing atrocities, they were misconstruing Jesus’ message of compassion and love. They claimed to be his followers, but they invented many groups of “others” and marginalized them in an illusory attempt to please Jesus and to be rewarded with heaven. The Crusades, of course, are not the only example of such violence committed in the name of religion. Many people have been murdered, throughout history, for opposing a state’s “official” religion. Such violence and unrest eventually led thinkers and philosophers to take action. Their foundational premise of action was that a religion sent by God would not command people to harm and kill one another. The growth of science helped to bring about reforms, which were quite effective at dividing religious and state affairs. Unfortunately, this split has gone too far, moving from the state, into the personal. The word of God was replaced by the word of humanity, and faith was once again shrunk and imprisoned to the individual’s inner conscience, as if it was just an ordinary theory.

Religious belief, by definition, can only maintain heavenliness when practiced in accordance with the principles prescribed by God, not by the limits defined in any kind of ideology or legal system. Indeed, in addition to the freedom of personally practicing religion, believers need to be free to express their faith, either verbally or in writing or in any other medium, without being punished. There is no freedom of faith and conscience when restrictions are imposed on religious practice, whether it is in the public or private sphere.

At the present, it appears that the Western world has mostly solved its own problems after experiencing long periods of turmoil with regards to secularism or laicism. Nevertheless, secularism, i.e. the separation of church and state was never considered as the one and only irrefutable solution to all the world’s problems, but rather as a means of reconciliation and a warranty for the freedom of faith and conscience. We can argue that in many countries where secularism has been defined as such, both religion and secularism have existed without conflict, even perhaps with some sense of mutual support. In some other countries where secularism is being used to oppress religion and religious practice, this is mainly because these countries fail to bring a scholarly definition to secularism, or that those in power are radically opposed to religion and all of its aspects, or because of other sources of power which strive to generate chaos in the country.

We can all agree that religious believers should not infringe upon the rights of others, but the state should also not infringe upon the rights of believers to practice their faiths. To do so would impact the divinity of religion and will generate false interpretations of religion based on foreign concepts. Such a development has the potential to cause serious problems at the global level.

Muslims believe that Islam is a perfected system of worship and ethics, and a spiritual journey leading to Paradise and eternal bliss. Muslims also believe that Islam lays out guidelines for solving individual, filial, economic, administrative, and social problems. It is not fair to ignore these qualities, which can contribute to social peace and security, as well as to dialogue and understanding among nations. Islam – despite Muslims’ shortcomings in its practice – is a universal faith of perfection and excellence, and undoubtedly one of its most significant aspects is that it recognizes the religions of truth and Prophets of the past. Islam refers to members of all the religions of truth as the “People of the Book”; not only did Islam recognize members of other religions, but also immediately implemented regulations in terms of safeguarding their rights. Since the very beginning, the Prophet Muhammad, peace be upon him, treated members of other religions with extreme tolerance. He was very delicate regarding this matter, and constantly encouraged his followers to behave in the same manner, calling upon them to be a nation that would be an example to others. Muslims always complied with this appeal, and, with the exception of the harsh and fanatical stances of certain illiberal, inhumane individuals during certain periods, have to a large extent acted with tolerance. The Qur’an clearly defines how Muslims should behave: “There is no compulsion in the religion. The right way stands there clearly distinguished from the false…” (Al-Baqarah 2:256).

“There is no compulsion in religion” refers to methods of reasoning while engaging with others. Some scholars even interpret the verse as meaning no aspect of religion can be forced on others. Thus, based on this commentary, religion can never rely on force; it is a matter of personal choice. As opposed to coercion, Islam has always pledged to protect others from oppression and ensured that every group could freely practice their chosen faith. Furthermore, Islam recognized oppression not only as disrespectful to the individual, but also to the spirit of religion; indeed, coercion or oppression is disrespectful to humans, for it infringes upon free will, which is what separates humankind from other creatures. It is also disrespectful towards religion, as faith is based upon sincerity, and a heart freely accepting faith. Belief and religious duties that are not recognized in the heart are not accepted. Indeed, just as belief imposed upon people with force or oppression is not faith, those who express such “faith” are not believers. If anything, such individuals are hypocrites, and the behavior and actions they perform in the name of religious duties are nothing but ostentation.

Religion is a source of prosperity and kindness. It is not an unpleasant thing that people can only accept by compulsion. In this respect, enforcing religion and religious issues rather than explaining the topic of faith in a civil manner may cause antipathy towards religion. In the very same section where the Qur’an prohibits compulsion, it also delineates the right path from the wrong based on the evidence through external and internal proofs, on the divine messages and legacy conveyed by God’s messengers, and on the teachings and guidance of faithful teachers.

Our predecessors who appreciated this used evidence and persuasive methods laid out by religion in an attempt to convey matters regarding faith and religion. They did not try to force others to join their faith, and everyone lived in accordance with their own faith. People were free to express themselves and never encountered any juridical or administrative problems. Amidst this atmosphere of tolerance, no one was subjected to any kind of oppression with regards to freedom of belief. People were not expelled from their homes or countries, or tried by the courts. People followed the religion of their choice, and were under constant protection on the condition that they abided by their pledge and fulfilled their responsibilities as citizens. Those who broke their pledge and did not fulfill their duties as citizens, who attempted to divide and destroy the nation, who openly rebelled against the legitimate rule and committed terrorist attacks, or who oppressed others, were punished according to their crimes. Peace was upheld.

In the Islamic faith, not only did Muslims act in this manner regarding freedom of faith and conscience, they did not also try to coerce people regarding worship or social relations. In fact, even during times of conflict, Islam granted the right of residence to those who agreed to pay the prescribed taxes, and never intervened in another group’s beliefs or religious practices. As for those who persisted in fighting against the Muslims, following their defeat, they were also granted civil rights in return for taxes, and were left to question their own actions. In addition, Islam enforced the same rules for those who were defeated in battle as those who voluntarily came and asked for the protection of the state, and everyone was allowed to benefit from all the privileges of citizenship, on the condition that they would cause no harm to the state or its citizens.

This immense tolerance displayed by Islam in the name of the freedom of belief and conscience is by no means limited to those who sought refuge in its guardianship alone; Islam has constantly guarded the same values throughout the world. It came to the aid of the aggrieved, helped the oppressed, supported those who fell, and continuously enforced the truth. Islam has opposed the oppression of souls everywhere it has reached, and prepared the foundation for the voluntary acceptance of faith in people’s hearts. By virtue of this agreement, it has prevented the people from being forced into following a religion, philosophy, or ideology against their own will, and whenever possible prevented all kinds of oppression. Wherever it has been, Islam has secured the public peace and tranquility among a vast body of various communities, and stimulated respect for the principle messages of all the Prophets.

Islam places a high priority on freedom of conscience and faith due to its history. The rightly guided caliphs gave great importance to freedom of conscience, and since it was granted to minorities during the period of the Prophet, they enforced it with the utmost sensitivity. In later periods, this practice was maintained without any changes or deviations. From the periods of the Umayyads and Abbasids, to the eras of light, and to the Ottoman period – with few exceptions – all Muslim administrations granted minorities the right to practice religion, perform religious rituals, and educate their children as they wished. Minorities were also free to assemble and join various foundations and societies in efforts to maintain their cultures. They could restore their old places of worship and construct new ones, and nothing was demanded from them in return, except that they abide by the general laws and regulations of the country.

In the context of their age, the Umayyads and Abbasids from Damascus, the Andalusian Muslims, and the Ottomans can all be classified as a model in this respect. Paving the way for the Renaissance, they introduced the West to many things in terms of knowledge and insight; they not only fulfilled their duties of faith, but also did not interfere with the beliefs or cultures of others, and for centuries displayed an exemplary form of administrative conduct. But unfortunately, following the destruction of their states, they were slaughtered, and none were granted the right to remain in the region. Their people had to go through invasions, colonization, interventions, embargos, and oppression, in terms of freedom of faith and conscience.

I believe that all of these constitute, and will continue to constitute, a good example of the stance of past civilizations in terms of the freedom of faith and conscience. I am aware that, in the interest of dialogue, we should not inflame passions, but I also believe that while pointing out problems it is also important to emphasize the good aspects of our past. This is especially important today, since oppression continues. Although I am not certain that cautioning against such behavior will awaken the local and international oppressors to their mistakes, I certainly have no doubt that responding to them in this manner is a duty incumbent upon us all.

Masses who have developed with different thoughts and objectives that are in conflict, and who have been deprived of positive cultivation, they form a society wherein passion, animosity, and hatred run rampant. Such a society promises nothing in the way of goodness and decency.

The harmony in this resplendent book of the universe continues with the mutual support of all things, living and non-living, and their coming together to form a cohesive whole. Every kind of destruction and devastation transpires due to the collision of opposing currents. Such destruction is proportionate to the intensity of the clash.

Human societies are united under the same feelings, thoughts, and visions. They reach spiritual perfection with the same edification and all have a promising future.

As for those masses who have developed with different thoughts and objectives that are in conflict, and who have been deprived of positive cultivation, they form a society wherein passion, animosity, and hatred run rampant. Such a society promises nothing in the way of goodness and decency. In such a tumultuous society, the odds of an individual finding his or her true purpose and attaining serenity are unlikely – and perhaps even impossible. This is especially true when that society’s chief institutions are at the epicenter of the upheaval. When this happens, the society has become completely disordered. As a result, chaos and confusion reign.

However, the regularity of human societies, as with the order and harmony in the universe, is necessary and indispensible, both so that humanity can conform to nature’s universal harmony and so that humans do not contradict their own innate disposition. Every movement that does not adhere to the general symphony present in the book of the universe is a debacle, and the populace that falls prey to this erroneous movement is very unfortunate.

As such, in a population where successive oppressions and counter aggressions in the name of reprisal form a vicious cycle, the turmoil and mayhem resulting from disputes, uncertainties, and above all, deficiencies of the heart and soul, will engulf its surroundings like a terrifying tornado. In the ensuing terror, none will have the security to consider and examine the events or the reasons behind them. And of course, in the meantime, with collisions taking place one after another, the nation-tree will be shaken over and over again; homes will be intermittently destroyed, and individuals left stupefied. If only those rushing to society’s rescue in the sphere of belief and thought possessed a sense of order, faith in renewal, the power of persuasion, and sincerity and earnestness. Alas! Not in the least!

Virtually none of them has embarked upon this task with a clear worldview, an initial plan and system, or any anxiety over their destiny. Perhaps, with respect to the majority, even those who first sensed and recoiled in the face of such danger, especially the sensitive and exceptionally spiteful, were so unrefined in spirit that they said “yes” to every kind of tyranny, attack, and domination for the sake of satiating their carnal selves…

How sad it is that in this struggle, which defies all reason and comprehension – or more precisely, in this uproar – those most wronged and perpetually subjected to tumult have been the innocent multitudes. These naive masses, united by their centuries old cultural and historical values, have been unable to determine quite where they have come from and where they are going. They have been dragged into error after error, unaware of whose account they were acting. They have been corrupted and afflicted even more as their intellectuals have been denying their past and all they ought to take pride in, who could have otherwise served as a beacon of light and direction. When, eventually, the seeds scattered on our soil with countless ill intentions sprang up and developed, all segments of society formed into “enemy-camps” ready for conflict.

The masses have become such an ill-fated and uninhibited horde-who excuse everything as permissible, obliterate in one stroke all that is sacred, and ridicule all their values-that an individual falling into their clutches is but a vagrant, not bound by any limitations. And, as such, the national spirit worn away for centuries by internal erosion, and paralyzed in these ill-omened hands, has become completely bedridden.

If only the behavior of those wanting to protect their spirit in the face of such destructive movements were heartfelt, valiant, compassionate, and constructive… Alas! They too, could not establish the expected balance and provide the people with a sense of security…

On the contrary, by responding to excessiveness with excessiveness, they sacrificed myriad magnificent, righteous, and beneficial things. In this chaos, truth was slaughtered innumerable times; on top of that, those who slaughtered it did so for another presumed truth. How many times the masses were fooled and the multitudes were set against each other with wrong being shown as right and right being shown as wrong! Time and time again, after the battles erupting between enemy camps exhausted both groups, rifts had already formed that were difficult to heal.

Indeed, in this collective chaos, however harmful and destructive this ravenous “miscreant-spirit” has been, those naive immature spirits unable to rest their defense on a sensible system and who return “hate” for hate and “anger” for anger, have been just as detrimental. And thus, on one side are those miserable creatures who have rejected all their human values, have denied their past and their source of pride, and through an ever-increasing estrangement, have completely altered their nature-those irreverent, unloving, rootless, disbelieving slaves of their desires. And on the other side, up against these wretched creatures, are only those simpletons, deprived of the fighting spirit and ideal, who respond with anger, coercion, and brute force… For years on end, people grappled with the waves emerging from these opposing currents, resisted all these eddies, were assaulted again and again, and were repeatedly abandoned to hopelessness…

At this time, we await a community of devotees, who will “neutralize” these damaging currents. They will be respectful of the truth, hold the sake and pleasure of God over everything else, possess reason and conscience, have enlightened minds, radiant hearts, and souls that take flight in the realms high above. They will be reverent towards all the universal values we inherited from our forebears, to traditions and customs, to art and culture, and to morality and sound upbringing. This cadre would not overturn the spiritual roots and historical values that have held us on our feet for centuries. On the contrary, they would revive these in the face of changing world conditions; and, viewing each of these as a part of the national structure, would take complete ownership of them.

At a time when our sense of identity faces annihilation, this group of blessed ones-the possessors of this “sense of sacred suffering” who take upon themselves the task of its rescue-will applaud goodness and neutralize evil. They will do so by thwarting the internal decay and discord that has gnawed away at society for years on end, by ensuring a road for peace, and by removing the archaic methods, damaging fanaticisms, and monopolist designs used by both groups and which have crippled our society.

Today, when society’s ailments have reached their peak, when real enmity and our enemies have clearly emerged, and when the dialogue we have with the world to which we are connected gains strength with every passing day, we are exceedingly hopeful for humankind and hold the belief that we will rise once again.