Mouood Mouood English Edition
The important point which should be surely remarked herein is that most of Islam’s enemies try to give a hostile appearance to Islam, and seek Islamic battles as a pretext, while only studying the procedure of Prophet (S) in the same battles and his behaviour with the enemies who were thirsty to his blood, and had established a dangerous barrier to his invitation, as well as his conduct with the prisoners of war and the defeated nations and the people injured in the battle field, are all of the most brilliant chapters in Islam’s history as well as the most alive proofs for peace favouritism in Islam and stopping resort to violence.
And more important, some try to attribute violence to Islamic clergymen just like the Christian clergymen in the Middle Ages, and haply the immethodical deeds and severity of some of unknowable people whose social wisdom has not developed in parallel with their scientific wisdom have served as many pretexts for them.
These two aspects necessitate that we, in observance of such a lot of instructions about not resorting to violence, should be exactly careful for our actions in the society, and display the real face of Islam in this respect through our peaceful conduct and our flexibility, and wash out the deposits of poisonous propaganda of the enemies from the brains with our action. We shall explain the philosophy of Islamic battles and wars so that their “defensive aspects” and or in some cases “their liberation challenge aspect” are fully clarified.
Again, it should not be mistaken. Flexibility, mildness and not resorting to violence do not mean submission to injustices and violence of evil doers and the stubborn and bloody enemies and the imperialists. Rather, as Qur’an has explicitly specified in verse 29 of Sura 48:
Hard against the disbelievers and merciful among themselves (48:29)
We shall adopt a severe method against cruel enemies and be mild with the friends. Moreover, there should be mildness before the enemies who after victory over them, new strokes on their side is unlikely.
Notes:
1. « يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا »,“O mankind! Lo! I am the messenger of Allah to you all”, 7: verse 158, « يَا عِبَادِ فَاتَّقُونِ », “My servants who believe, fear your Lord”, 39: verse 16, يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ
“Children of Adam! Let not Satan tempt you!”, 7: verse 27, « يَا أَيُّهَا الْإِنْسَانُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا», ” O man! surely you must strive (to attain) to your Lord, a hard striving “, 84: verse 6
2. Refer to the book “Javaherol Kalam”, vol. 21, beginning of “Warfare” book
3. Hamourabi is a well-known conqueror king who is reputable for the interesting rules, which are left by him as memorial.
4. Albermaleh, History of Eastern Nations, 81/1
5. The same document, page 41
6. Nahjul Balaghah, sermon 1
7. Al-Majlisi, Bihar al-Anwar, 164/69, tradition 3
8. Kulayini, Kafi, 177/8
9. Ghazali, Ehyaol Oloum, 182/3
10. Kulayini, Kafi 108/2, some narrators of Six Reliable Tradition Collections have mentioned it.
11. The same document
12. The same document
13. Al-Majlisi, Bihar al-Anwar, 399/71
14. Al-Majlisi, Bihar al-Anwar, volume 71, page 403
15. Tolerance is the opposite of violence and harshness.
16. Al-Majlisi, Bihar al-Anwar 60/75
17. Al-Majlisi, Bihar al-Anwar 63/75
18. Al-Majlisi, Bihar al-Anwar, 268/76
19. Kulayini, Kafi, 118/2, narration 1
20. Kulayini, Kafi, 119/2, tradition 6
21. The same document, tradition 5
