V. CONCLUSION
We certainly live in a world where individuals, groups, and governments commit various forms of violence and terror. Such violence is committed in the name of ideology, narrow forms of nationalism and religion. Counteracting violence with more devastating violence enhances that vicious cycle. Huge resources have been devoted to fighting violence, usually by equal or even worse violent means. Little attention has been paid to finding out the root causes of violence, such as gross injustice and dehumanization of others. A fraction of these resources, coupled with a sense of honor, justice, and human equality would deal with most violence in a more constructive way. While religion has been abused to justify senseless and unnecessary violence, they can be constructively invoked to stem the tide of violence. The common values of revealed religions, in particular, can contribute immensely in that endeavor. It is the duty of religious clergy and religious scholars to clarify these values and clarify misinterpretations of scriptures not only to others but also for their own religious communities. Intra-faith dialogue is as much needed as inter-faith dialogue. I hope that this humble contribution may be a step in that direction.
Thank you and may the peace, mercy and blessings of Allah be with you.
ENDNOTES
1. Parts of this paper have been presented under different titles. It has not been published before in this form.
2. It is sometimes argued that more people were killed “in the name of God” than any other name. That statement should be corrected to read “…killed, falsely, in the name of God”. Many millions perished in the name of other secular ideologies or other worldly reasons. The problem in my view is that people have a tendency to justify their evil deeds by religious or any other means. If ideology is convenient, it is invoked and if religion [any religion] is convenient, it is also invoked.
3. [P] Stands for “ peace be upon him”, a formula commonly used by Muslims to invoke prayers of peace whenever a name of a prophet is mentioned.
4. This verse deals with a historical incident when some Makkan tribes were preparing to attack the Muslim community at the time of the Prophet [P]. These tribes were referred to as “Al-Naas” which literally means humankind. Yet, in the present context, it definitely refers only to a subset of humankind and not all.
5. There are different meanings of “Muhkam” and “Mutashabih”. The terms are used here to mean definitive versus probable meaning.
6. See Al-Saleh, Sobhi, Mabaahith Fi `Ulum Al-Qur’an, Dar Al-`ilm Lilmalayeen, Beirut, 14th ed., 1982, pp. 272-274. Also Al-Judai`, Abdullah Bin Yusuf, Al-Muqaddimaat Al-Asaasiyyah Fi Ulum Al-Qur’an, Mu’assasat AL-Rayyan, Beirut, 2001, pp. 215-217.
7. Numerous references in the Qur’an and Sunnah deal with kindness to animals, preservation of vegetation and wise use of resources. In one instance, Prophet Muhammad [P] described Mount Uhud as a “mountain that loves us and we love it”.
8. See for example, Qur’an; 59:23, 6:127, 13:26, 10:10.
9. The term Allah is the identical term used by Arab Christians to refer to God. It appears in the Arabic Bible and is strikingly similar to the Aramaic term for God “Alaaha”.
10. The Qur’an does criticize wrong beliefs [like worshipping idols or humans] as it criticizes wrongdoing irrespective of religious affiliation. Muslims understand that as part of God’s right to clarify truth in his last and final revealed book. Muslims were not free from criticism and correction either.
11. While Muslims are instructed to avoid boasting about one Prophet versus the other, Allah did place some prophets in more prominent position than others. See for example, Qur’an; 17:55; 2:253, 17:21.
12. Qur’an, 95:4
13. Ibid, 2:43
14. Ibid, 2:30
15. Ibid, 31:20
16. The Hans Wehr’s Arabic-English Dictionary.
17. Qur’an, op. cit. 55:5-9
18. Ibid, 7:28; 16:90
19. Ibid, 57:25
20. Narrated by Al-Tabarani, quoted in Al-Ghazali, Muhammad, Khuluq Al-Muslim, Dar Al-Bayan, Kuwait, 1970, p.254.
21. Sahih Al-Bukhari [translated by Muhammad Muhsin Khan], Maktabat Al-Riyadh Al-Hadeethah, Riyadh, 1982, Vol. 8, Hadeeth # 42, pp. 26-27.
22. See for example, Ibid, Vol. 4, Hadeeth # 689, p. 456.
23. In commenting verse 8 of the 60th chapter of the Qur'an, Ibn al-Arabi explains that treating a peacefully co-existing non-Muslims in Qist does not mean mere justice. It means, rather, that you should give them some of your own wealth as a means of maintaining good relationship with them. What is meant by Qist is not justice [`Adl] for justice is required in treating one who fights against Muslims as well as one who does not fight [quoted in Abi Abdullah Al-Ansari Al-Qurtubi, Al-Jaami` Le-Ahkaam al-Qur'an [in Arabic], Daar Ihyaa' Al-Turaath Al-Arabi, Beirut, 1966, P.59. The last statement of Ibn al-Arabi is consistent with the Qur'anic instruction " do not let the hatred of others to you make you swerve to wrong and depart from justice. Be just" that is next to piety: and fear Allah [God] is well acquainted with alll that you do" [5:9].
24. Arnold, Thomas W, Preaching of Islam, London, 1935.
25. Arafat, W.N., “New Light on the Story of Banu Quraiza and the Jews of Madinah,”, Journal of Royal Asiatic Society