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Mohamad Ali El Husseini/Q and A: About Violence and Non-violence

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No doubt, terrorist mullahs are liabilities to their communities!


Questions and Answers:

About Violence and Non-violence!


By:
El Sayyed
Mohammad Ali El Husseini
lebanese


Contents

Dedication:

To all humanity, to the people of peace, to the people of forgiveness and peaceful living, to everyone who shares our way of living a non-violent life, El Imam Shirazi.


Introduction:

Thank God the creator of the universe and the human race, the one Allah, who created Adam, Noah, and Abraham, Jacob, Ismail, Moses, Jesus and all the prophets (peace be upon them) and peace be upon their families, from our Imam Ali, until our last guardian, Imam El Mahdi.


And:

What is going on in the world today, especially what we witnessed on September 11 in New York, and what happened in Spain and also in Iraq, all prescribe that we stand against this violence. And the reason goes to all the terrorist acts, from killing innocent people, cutting heads, kidnapping and torturing people.

Unfortunately, All these acts are perpetrated falsely under the name of Islam, and of course Islam is not only innocent of it all, but it also stands against those people, and object to all their deeds.

- Islam is merciful and peaceful religion.

- Islam has brought love and justice.

- Islam has stood against terrorism and terrorism and terrorists.

Islam says to everyone who have worked and spoken in its name:

You have to stand against, and object to every act related to terrorism, violence and oppression, which takes place in the world without a justified reason, and so it tells al the leaders of Islam, to confront all those isolated

Unbelievers, and on the other hand to work harder to explain the true meaning of Islam, and its real point of view against terrorism, killing and all such kinds of decay.

And it is an obligation on the whole nation.

We have to work together, to show the real values of Islam, which are peace, love, loyalty, and trust and justice. In accordance with the rule: there are two kinds of people, ones related to you by religion, and others by humanity.

On the basis of what we have already mentioned, (the International Foundation of Islamic Civilization) have put a lot of effort which we appreciate, to send some questions that revolve around these subjects (violence, non-violence, and terrorism.) To almost all our brethren, and after they raised those questions, the Foundation has translated, printed and published them. So the real face of Islam will be revealed!

Because they trust us, they have sent us some of the questions, to ask us our point of view, about violence and non-violence. First, we work from the verse taken from the Holy Quran: (Al Maida) and furthermore to clarify the situation that Islam was put in, we had to answer those questions.

So, we gathered all the answers in one book, entitled by: (Questions and Answers about Violence and Non-violence).

So, we hope that we have done our best to clarify the position of Islam against terrorism.

At last, we thank everyone who has helped realize this project. We also pray that El Sayed El Shirazi rest in peace, and we pray for his brother El Sayed Sadeq who is still working to spread the message of non-violence.

Thank God Almighty

Mohammad Ali El Husseini

Friday: 06\04\2005.

www.banihashem.org

Lebanon: Tel: 009613961846


Dear brothers at - The International Foundation of Islamic Civilization

Peace be upon you.

And:

After we received your various questions on violence and terrorism, we saw that it might be more suitable not to answer briefly, because the subject is very important, and you need sufficient answers just as we have to clarify every case, and it will certainly be beneficial to do so.

So, in His name we begin.

Ques.1: What do you say about those concepts: violence, non-violence, and terrorism?

A1: In His name: The question was always about concepts, so we have to answer this to the satisfaction of many aspects, because concepts may have different explanations relative to the person who explains. But, in connection with these concepts, we think that there should be one and only one true explanation.

Violence is a cruel, aggressive and uncivilized act, where an aggressive energy is clearly vented, like killing and beating people, destroying properties, and using power to control people.

And there is a second meaning for violence:

Violence is a repulsive feature, or a cruel act in its illegal use of force.

But our explanation of violence:

That violence is every act or speech that contains readiness to overpower others or threaten to do so, to harm or hurt people or damage property in order to achieve certain illegal goals.

There are three types of violence:

- Personal violence: where it is exercised by an individual.

- Group violence: where it is exercised by a group of people.

- Family violence, political violence, financial, cultural and social violence.

That's what we mean by violence, many aspects but there's one meaning, violence is harsh.

Non-violence is the opposite of violence, if violence means being harmful and tough, non-violence, means leniency and tolerance in every utterance or act away from any violence.

And it is unarguably a trend of the P, and everyone who may lay claim to humanity.

That's what we understand by non-violence, but our Imam Shirazi has the best meaning: non-violence is to handle things with all calmness, so no one would be harmed.

The second explanation: "non-violence is a policy where people stand against occupation in a cooperative way, and they would not use violence."

The last: a political act, far away from any violent act."

Terrorism is a troubling act, meant to frighten people, and create disturbance, and mess in the aim to achieve something."

In other words, terrorism is political violence practiced by a minority; it takes place in planting bombs, assassinations, aiming to change a political system, or resist governmental policies, a terrorist is the one who uses terrorism or participates in it."

Or explanation of terrorism: it's a mutable concept, varied and changing according to place and time, but we can describe it as a form of violence, perpetrated to accomplish a certain goal that differs from one terrorist to another, and goals might change with circumstances.

Terrorism may be described as an attempt to spread panic, and fear for certain goals, in obvious as well as mysterious ways.

Faces of terrorism: governmental, group and individual, ideological, social, and sexual, etc.

These are the answers for the first questions.

Ques.2: Is there a positive or negative meaning for violence, and so for non-violence?

A2: Well, from our point of view, this is related to the purpose, violence has two faces, one is represented in reasonable legal cause, where some situations necessitate it, like when a dentist needs to take a moral out, he needs strength; and that somehow takes violence, and it is used for a positive reason. But in the case of "Sadam Hussein", the unjust deposed dictator of Iraq; it is like an aching tooth, which needs to be taken off. Then, and in this unique case, (violence) is what helped us get rid of a worse violence, and to make us live a more secure life. Here and here only, we can say that violence is supported and it's the best way to deal with a more cruel violence and to live with more freedom, democracy and justice, it's the positive side of violence. In other times violence is used in an impermissible way, as in killing, slaying and all kinds of decay, that aim to reach malicious and devilish goals. In brief, violence is like a knife that may be used for good and positive reasons, and at other times used for harming others and for negative reasons.

Concerning non-violence, it's one hundred percent positive, because it's the way prophets and good people go about their lives. And it shows in the way of dealing with mercy and easiness, even if the other person we are dealing with is violent. And the peaceful way is always the best way to get what we want. History confirms this in the lifestyles of Martin Luther King and the prayers of Mahatma Gandhi who talked about non-violence, and adhered to it throughout his their political battles.

He says: "my view about non-violence, does not emanate from one religion, but I earned it from my study of all the religions of the world.

In short, non-violence is never seen from a negative prospective, rather it's always positive.


Ques.3: What's the relation between violence and law? Does law support violence?

A3: We say if we really understand the Islamic religion we'd find it to be God's religion, represented in the prayers of all prophets, and we would see the concept of violence and Islamic law are contradictory. Therefore, Islam comes from peace and mercy, and violence goes under the title of cruelty .Then what relation can bring them together?

Islam prays for peace between nations and it refuses every kind of violence and cruelty. The real Moslems' view of violence is clear, and the Holy Quran has this mentioned in its verses. Islam stands against violence by saying: Islam is the religion of non-violence, of forbidding killing, it is the religion of justice, and the love of goodness, and spreading peace and security, and that appears in the Holy Quran in verses from the Sura of the Cow: 83: {To be good to parents, and the kinsmen, and to orphans and to the needy, and speak good to others.} So, Islam refuses violence and urges people to act peacefully. And Imam Shirazi also said," Islam prays for peace, and considers it the best to prevent war." In short, Islam does not have any relation with violence but it prays for non-violence, and also the Holy Quran makes it clear by saying: {Call thou to the way of thy Lord with wisdom surely and good admonition and dispute with them in the better way, surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided.} the Bee: 125.

Ques.4: How can we understand the Islamic speech, and to what does it lead us, violence or non-violence?

A4: Speech in Islam has two aspects: the first is the one that shows in the fakers of Islam, who have abused the name of Islam. On the other hand, we have the servants of Islam who have the right speech that presents real Islam, like Imam Shirazi, who always prayed for non-violence.

In history, Islam prayed for non-violence, and our Prophet Mohammad was so peaceful, and also the Quran says:{O believers enter the peace, all of you, and follow not the steps of Satan, he is a manifest foe to you.} the Cow:208. From this point, it is clear that Islam takes a stand against violence, and the believers who pray for that also clear this point of view by their speeches.

The other side of the Islamic speech is the one based on the verses of Quran, and our prophets talk. The Holy Quran calls for the prevention of violence, and urges prayers for peace through these verses: {And if they incline to peace, do thou incline to it; and put your trust in God, He is the all-hearing, the all-knowing.} the Spoils of War: 61 Verses of forgiveness :{ It was by some mercy of God that thou wast gentle to them, hadst thou been harsh and hard of heart, they would have scattered from about you.

So pardon them, and pray for forgiveness for them, and take counsel with them in the affair.}The Family of Imran: 159.

Ques.5: Is violence considered a basis and an origin? Or, is it an exception for the sake of necessity, and so is non-violence?

A5: In His name: It is usual, even for the one who practices violence that he says; “I resort to violence because of a necessity in most of the times.” Therefore, violence is a rare behavior for the sane and religious people. Therefore, we say that violence is neither a basis nor an origin, but it is an exception and a necessity in most of the times. With respect to us, followers of the tolerant Islamic doctrine, to confirm undoubtedly that: Islam originally is peace, mercy, tenderness, and non-violence where the word “Islam“is derived linguistically from peace and not violence. If you refer to our previous answers, you will notice that Islam through the Holy Quran and the sayings and the deeds of the prophet (p.b.u.) and holy Imams and our great authoritative experts have one approach and one concept, which is non-violence. Moreover, the history of Islam is rich in events that prove the deep-rooted peace in the course of Islam, where we have not been informed that the holy messenger (p.b.u.) or an Imam of the Messenger’s family (p.b.u.) initiated a war unless it was a defense state or violence –deterring, because violence is a necessity and an exception. Even during the early Islamic campaign, the prophet (p.b.u.) was preaching Islam in Mecca for thirteen years based on non-violence, leniency, forgiveness, and mercy although he was tortured and abused. He, who bore all the aggressions, said, “No prophet was hurt as much as I was hurt.” Yet, neither a movement nor a form of violence came out of the prophet or the Moslems, and after the known Hegira to Al-Madinah, non-violence was prevailing. With respect to the battles that occurred afterwards, they were not considered only as acts self-defense and an exception to the rule, but also a necessity. This is our view to the issue, and we confirm it by Imam Shirazy's words:

Islam calls out for peace and considers peace the origin and war the necessity, and that strife (Jihad) and war are secondary, necessary decisions whereas peace is the primary decision. And praise be to God, the Cherisher and Sustainer of the world.

Ques.6: What is the relation between strife (Jihad) and violence? And is strife violence and violence strife?

A6: We explained and clarified in the previous answers that violence can sometimes be negative when its causes are malicious; its means are violent, criminal, monstrous, and offensive; and its aims are aggression on mankind, and greediness. Yet, at other times, violence can be positive when it is legalized for defense, protection, and noble aims; and when its means and practice are humane, but in case it is still marked by violence, then it is for the sake of necessity. To clarify, we say that strife is exerting an effort and this effort has variable confirmations like the soul’s strife against its evil where one’s soul should be faithful, secure, good, loving peace and non-violent and refusing sin and war and violence. Therefore, man must train his soul and try hard to have a peaceful soul. This is one kind of strife; another kind can be the strife of the father of the family by earning his family’s living through his own work and effort for in the Holy Speech: The hard worker who provides for his family is like the bleeding struggler for God’s sake. Other kinds of strife are of the righteous word against a tyrant ruler and the strife with money. However, what we address here is the armed strife in particular because armed strife in Islam is a duty and was legitimized for defending Islam and the Moslems. Strife in Islam has been found as a necessity and exception after the Moslems suffered the harm and the aggressions for years, and after all those years, should the Moslems stay still waiting for their enemy to invade them in their own land? No, they should not, because the human natural disposition and human logic as well as Islamic law forbid any man from accepting such thing.

This matter does not need much analysis because the natural disposition and logic command, and Islamic law support and command man to keep him away from harm. Consequently, to keep harm and injustice away, and to preserve Islamic Strife or (Jihad) is legislated by The Almighty’s words in the Holy Quran: {To those against whom War is made, permission is given (to fight), because they are wronged; and verily, Allah is Most Powerful for their aid.}

Therefore, strife is defensive in Islam, and the natural disposition, logic, and Islamic law legalize the violence it may contain.

In addition to this, the legalized violence in strife is limited and confounded, and is bound to conditions that are judged according to necessity.

Islam has not legalized strife to enjoy the scenes of slaughtering, killing, burning, or bloodshed. This legislating is for the good and praised reasons, and not to surpass others and transgress against them, or to disrepute their beliefs, or to cancel their heritage. Strife comes in a later, advanced step with respect to the earlier steps as mediations through reconciliation, peacemaking, treaties, and non-aggression pacts as the prophet did in his treaties with the Jews and others, also in the Hudaibeiyah’s peace pact and many others. So, this is the origin, which aims to reach reformation, peace, and non-violence; and after the failure of all these steps, and with the continuity of aggressions, injustice, betrayal, and violence, strife becomes as necessary as defending one’s self, the Moslems, and Islam, also among people to suppress the tyrant. Nevertheless, the gate of peace is widely open to return to because peace is always the origin in Islam.

This amount of explanation is sufficient to reveal the reality of strife and the reason behind its legalization. Concerning strife and violence, we have always said that strife is a necessary, defensive existence; it is self-evident that any creature's defense of his being and livelihood is an indisputable and fixed right.

This right is also legalized in all religions and doctrines, even the United Nations nowadays recognize the right of nations to armed resistance as single members or in groups to defend their stolen rights, and to work to regain their authority over their fortunes and lands.

Imam Shirazy has an important reply to expose any suspicions concerning the wars of the holy Imams:

Some may ask your opinion on the war of Imam Ali Bin Abi Talib (p.b.u.) and that of Imam Hussien Bin Ali (p.b.u.)?

We answer as follows: They fought defend after all the peaceful methods of solving the troubles had failed.

Concerning Imam Hussein (p.b.u.), he was unjustly killed after he was forced to fight.

With this declaration, we finish our reply, and praise be to God, the Cherisher and Sustainer of the world.

Ques.7: Do you think that the concept of non-violence leads to the concept of surrender?

A7: We know that the methodology and the principle of Islam is peace and non-violence that is what has been assured to us by the religious speech through the verses of the Holy Quran and the sayings of the prophet (p.b.u.) and his purified family. By knowing this, we get to understand that the method of communicating with the others and dealing with them leniently is the best way. All the afore-mentioned concepts are embodied in the concept of non-violence through which we can reach people’s minds and hearts. In reality, non-violence is ability, power, and mercy at the same time. It is a powerful, effective weapon to bring forth the other or at least convince them, understand them and live safely with them as the prophet (p.b.u.) said,” You cannot be generous with all people with your money, so be giving with your morals.” thus morals are more powerful than money. This is the logic of non-violence; it is ability, triumph, rather than surrender. Sometimes, a violent war may not yield gain, but would urge us to withdraw and give up; whereas the concept of non-violence is hardly defeated as history witnesses. Most of those who behave in a lenient, non-violent way have been triumphant eventually, and the Almighty’s speech to His messenger Mohammad is the best example:


{It is part of the mercy of Allah that dost deal gently with them. Wert thou severe or harsh hearted, they would have broken away from about thee: so pass over (their faults), and ask for (Allah’s) forgiveness (for) them in affairs (of moment). Then when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him).}

In addition, Imam Ali (p.b.u.) said,” Seeking reconciliation with enemies through good sayings and deeds is easier than defeating them through tough fight.”

Moreover, we can add that the conquest and victory through non-violence is evidence that this concept has a convincing ability and evidential power keeping those who abide by this concept safe and triumphant. So undoubtedly, this is a victory, not surrender as Imam Shirazy affirms,” Peace leads its keepers to the best result, and the peaceful stay safe inspite of their numerous enemies.”

And praise be to God, the Cherisher and Sustainer of the world.

Ques.8: Are there any psychological, educational, and social impacts due to the accumulated, successive behavior of violence?

A8: Undoubtedly, indisputably and absolutely, violence has evil and malicious impacts at all levels because violence is an evil trait, and violence breeds violence. Whether a man is violent towards himself or others, it leads to unwanted results on the society generally and on the family specifically. If the father is aggressive and practices his violence on the mother, then the mother in return will produce an aggressive reaction on her children because violence transmits from the individual to the society, and vice versa. The mother is like a school but differs in the courses it teaches: she might be tough with her children in beating them, hurting them with her words, and treating them harshly. This treatment not only has impacts on the children, but also on the society they belong to. Things will be different if the father or the mother belongs to the non-violence school treating their children with mercy and leniency as the faithful do.

Generally speaking, the accumulation of the aggressive behavior in the father, mother, and children’s attitude at the level of the family shows in the streets and school, etc. The accumulation of violence will lay foundations for a violent society, prevailed by violence where the jungle law dominates. Man then turns to a wild animal that knows no mercy: the grown-ups dominate the youngsters, and the strong overwhelms the weak because of the absence of communication, the dominance of fanaticism, and the use of violence. Therefore, we say that good breeds good and evil breeds evil, and as we plant we gather, so if we plant non-violence, peace, love, and mercy, we will get real humanity in these characters. Here, I address the mother (the school) who brings up generations: let your lessons and instructions be based on the rules of peace, security, non-violence, love, and mercy; breastfeed your children forgiveness, pardon, and non-violence with your milk so that these qualities will mingle with their blood and flesh; plant in their hearts and minds that man is the brother of man and all of us are the children of Adam and Eve. These cumulated manners of love, peace, forgiveness, and non-violence lead to a positive influence on the society and the entire world.

And praise be to God, the Cherisher and Sustainer of the world.

Ques.9: What is the connection between dictatorship…political suppression, and violence?

A9: These concepts, systems, and policies like dictatorship, and political suppression are classified under the title of terrorism, which is obviously an inseparable part of violence. Suppression means prevention, toughness, and violence. Dictatorial regimes also rule through injustice and autocracy, and overwhelm others rights with violence and political suppression, and suppress the freedom of opinion, and lock away minds and intellects and tongues .All this takes place on the basis of the associative relation with violence and logic. Besides, this relation between regression, dictatorship, and suppression on one hand; and logic on the other is a causality relation that is inseparable from each other.

And praise be to God, the Cherisher and Sustainer of the world.

Ques.10: Is there any connection between violence and democracy?

A10: Violence is toughness, cruelty, terrorism frustration, persecution and dictatorship; whereas democracy is richness and freedom and comfort, luxury, justice, equality and agreement. As the dictatorial political regime is opposite to the democratic regime; the same relation applies between violence and democracy.

Mind judges the relation between violence and democracy as a relation of repulsion and contradiction that they can never exist together because the goodness represented by democracy can never meet the evil of violence.

This means that the relation in between opposites.

And praise be to God, the Cherisher and Sustainer of the world.

Ques.11: Can we call the historical and current use of force as aggressive, or is it a legal act of defense? And how can we put a clear framework that specifies the legal right for its use?

A11: We have clarified in the previous answers that there is an illegal violence, which is rejected, and there is a legal, defensive, exceptional limited confounded violence that is accepted by the natural disposition, the judgment of mind, and the support of law. We also said that legal violence in defense is legalized by the United Nations.

We have provided historical evidence for legal defense, and now we give two more pieces of evidence for legal defense from our present time.

The first piece of evidence is when Sadam’s Bathist army entered and occupied dear Kuwait killing, robbing, disgracing, and exerting on dear Kuwaiti Moslems the ugly methods of violence. In this case, the human disposition, the wise mind, the Islamic law, the United Nations, and the entire world not only did support but also commanded the necessity of defending the country and the people by using force under limited and conditioned circumstances. Using force is also conditioned, even in this case because our base and origin is non-violence. Also the use of violence, whether defensive or legal, is related to several conditions too copious to mention here.

The second legalized evidence is when the Alliance Army attacked Iraq and used force. This took place to deter Sadam’s tyranny, and to prevent massacres, and to put off the devil’s fire that damaged the country. For these reasons only, the military action by using force is allowed for the sake of legal goals like defending and preserving people and country. The natural disposition, conscience, logic, and the Islamic law, even the United Nations have determined and limited the conditions of using this right. Some of these conditions are defending the country and people and driving away the attacker.

And praise be to God, the Cherisher and Sustainer of the world.

Ques.12: Could violence be adopted as one of the basic methods for solving all the problems which man and society encounter?

A12: We said earlier and we repeat that the main rule to solve problems in life is non-violence according to the prophets, Imams (p.b.u.), pious and rational people. The primary and basic rule for dealing with the other is non-violence, and communicating with him in a better way. And this is assured in the Quran: {Repel evil with that which is best: We are well acquainted with the things they say}

The Almighty Allah also stressed the manner of the call: {Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His path, and who receive guidance.}

The Holy Quran, along with the speeches and lives of the infallibles (p.b.u.) lead to the same aim which is behaving in a peaceful, non-violent method because this is the righteous solution for all the problems and hardships. Imam Shirazy affirm this by saying that:”Those who are inclined to peace have remained great figures in their countries and outside.”

Shirazy also stresses following the manners of non-violence as Quran and the prophets preach, he says:

Non-violence is man’s way for dealing with issues, whether instructive or destructive, with leniency and tenderness so that no one can be hurt by the treatment.

The most suitable solution for the Palestinian problem is non-violence as Imam Shirazy says:

If the current demonstrations have turned into peaceful ones, then they would have been nearer to success because dependence on the soul’s power is more effective and useful.

As a result, violence adds to the problems and does not solve them. Violence itself is a problem, so how can it be a solution? The one who lacks something cannot donate it. I end my answers with the words of Imam Shirazy:

Peace leads those who abide by it to the best results, and the peaceful stay safe inspite of their numerous enemies.

And praise be to God, the Cherisher and Sustainer of the world.

Ques.13: Can the non-violent method be an alternative for the current crises like: arguments, conflicts, armed clashes, splits… taking into consideration that non-violence is the means for objective communication, or it is not?

A13: It is no doubt that the method of non-violence is mostly and generally the solution and the effective alternative for many crises. Conflicts and clashes have occurred because of various reasons as fanaticism; hence solving these matters cannot be through violence but through communicating and debating, creating harmony between parties, and sitting on one table.

Historical evidence for this could the attack of ‘Quraish’ on Moslems and their refusal to debate or negotiate. The struggle continued between ‘Quraish’ and the Moslems with no solution because ‘Quraish’ used the method of violence. After a period of bloody struggle between ‘Quraish’ and the Moslems, ‘Quraish’ accepted to negotiate resulting in the famous Hudaibeiyah’s reconciliation. All this took place because of the Moslems’ policy that is the non-violence and peaceful approach. Legal defense was an exception to deter and call ‘Quraish’ to argue. The language of communication and the method of non-violence are not only the effective origin for solving troubles and conflicts, but also offer freedom and safety for all nations.

And praise be to God, the Cherisher and Sustainer of the world.

Ques.14: Can we achieve the plan for Islamic progress and development through violence or would it be non-violence method, or is there any other option?

A.14: In reality, the Islamic rise, or the Islamic mission, even Islam as a whole, are based on non-violence method. The Islamic mission, in addition, still follows freedom and non-coercive method where the Almighty says, {Let there be no compulsion in religion} , and where there is no coercion, nor violence in Islam or its movement or mission earlier and now. Yet the Islamic rise is as structurally as God wants it to be in His saying in Quran: {Invite (all) to the way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His path, and who receive guidance.}

History has witnessed that most of the Arab tribes believed in Islam during the period of peace. ‘Auws’ and ‘Khozroj’s belief in Islam without violence is also an evidence of the peace method of Islam and its non-violent mission. If we are Moslems who know the Islamic law and abide by the Quran and the Sunna of the prophet (p.b.u.), then, our movements in the Islamic rise and mission should be according to the Quran and the Sunna that is the non-violence method.

By the bless of this method we will be granted success by God, and people will follow our path, also the nations will accept and not reject or fear us if we adopted the non-violence method. Otherwise, i.e. if our rise takes place on the basis of violence method, then Islam will be abandoned, and the first to do so will be the Moslems as the Almighty says to His prophet in the Holy Quran: {It is part of the mercy of Allah that dost deal gently with them. Wert thou severe or harsh hearted, they would have broken away from about thee: so pass over (their faults), and ask for (Allah’s) forgiveness (for) them in affairs (of moment). Then when thou hast taken a decision, put thy trust in Allah. For Allah loves those who put their trust (in Him).} And praise be to God, the Cherisher and Sustainer of the world.

Ques.15: What are the ways through which we can spread the non-violence culture, as some believe that the non-violence concept is idealistic and inapplicable?

A.15: There are various and numerous ways to spread the non-violence culture, but the most important one is the non-violence education that starts from the mother’s school, home, street, media, religious campaigns, and instructions to call for non-violence. We may find difficulty at the beginning. Some may not bear the situation because of their aggressive moods, habits and up-bringing, but they have to struggle against their flaws, purify their hearts, and give up their previous aggressive habits, up-bringing, and practices on one hand; and think over the merits of the culture and the method of non-violence on the other hand.

Finally a sensitive, important, and useful point for the spread of the non-violence culture is that our religious authorities and experts, together with the intellects of the nation should face this matter in a united, group work manner, each doing his ordained job calling for the non-violence concept. This is the weakest to do for the faith.

And praise be to God, the Cherisher and Sustainer of the world.

Ques.16: The violent and non-violent Islamic movements support their systems through Islam. Which of them can reach the noble aims and goals, especially if the two approaches are contradictory to each other?

A.16: If these movements follow Islam as a religion, Quran and the Sunna of the prophet as a religious source, and the life of the holy prophet (p.b.u.) as an example and a guide, if these conditions are available through deeds and sayings; then we can claim that the approaches of the Islamic movements are undoubtedly according to the basis of the Islamic law_ the peaceful and non-violent method basically and originally. They will reach the hearts and the minds and the consciences of others as the prophet (p.b.u.) did.

With respect to the movements that lay false pretence to Islam, Islam and the Moslems reject them and they will reach nothing and nowhere but hatred, and to a time when they will be rejected by the nation. It shall be soon as they are wrong. And praise be to God, the Cherisher and Sustainer of the world.

Ques.17: What is the influence of the event of September 11, in the U.S.A. on the Islamic existence in the west? Does this aggressive event have a role in spreading bad reputation for Islam in the west?

A.17: At first, we feel sorry for what happened on New York in September 11, and we pray for peace for the souls of those who died unfairly. At the same time, what took place is a huge disaster and an organized crime and a shameful terrorist action. In the name of Islam and Moslems, indeed in the name of humankind, we condemn this coward, corrupt and corrupting action for the country and people.

In addition, we claim that the one who did so does not belong to the Islamic religion, or to any other religion, law, or sect at all because the murder of unarmed civilians or even the aggression on humankind is unjustifiable. Even as this terrorist action has been falsely attributed to Islam and has bad negative impact on Moslems in the west and in the whole world, Islam and Moslems are innocent of such accusation. We as Moslems, and religious authorities and experts, and intellects, we condemn all the terrorist actions and would face and reject them. Thanks to the Almighty at first and the conscience of the Moslems on one hand, and the wise western public opinion on the other hand, we managed to calm down the situation and retain the west’s trust in us after what those distorted perpetrators had tried to defame Islam and Moslems.

Unfortunately, killing, slaughtering, and kidnapping the Moslems and others is still happening in Iraq at the hands of the deluded perpetrators. Those evil people corrupt the world, defame Islam, and turn the holy idiom of Jihad (strife) into terrorism, corruption, and shed the blood of the oppressed, and disgrace the Moslems as well as others. This is the truth of the corruptors in the name of religion.

And praise be to God, the Cherisher and Sustainer of the world.


Author's other publications:

1. License for Religious Narrative.

2. Masturbation in Medicine and Religious Jurisdiction.

3. Interpretation of Surat Al-Nass

4. Regulations on Fasting.

5. Al-jihad in Islam.

6. Hijamah (curative bleeding) in Medicine and Sharia.

7. Contractual Temporary Marriage.

8. Religious Jurisdiction and its Categories.

9. Life of the Infallible Fatimah.

10. Specialities and Preferred Obligations of Fridays.

11. Tears Shed for Imam Houssein.

12. Reminding Messages.

13. A Religious Research on Friday's Wash in Al-Imamiyah.

14. A Religious Research on impurities in Al-Imamiyah.

15. Go for Night Prayers.

Jurisdictional Issues:

1. Islamic Morals.

2. Islamic Doctrine.

3. Islamic Jurisdiction

4. Understanding the Quran.

5. Prophet Mohammmad's Biography

12. Qualities and Traits of the Judge in Islam.

13. Questions and Answers on: Violence and Non-violence.

14. Consulting God.

15. Women's Councils on Houssein's.

16. Favored Deeds in Pilgrimage.

17. Political Terms.

18. Al-Hashem's Martyrdom at Karbala

19. Perfumed Scenes from a Rawdi Visit.

20. Inspirations in the Quran and Sunna.

21. Questions and Answers on Death.

Articles:

1. Ramadan's Message.

2. Ashora's Message.

3. A Message for the Moslem Expatriate.

4. Moslems in the West and Facing the Challenges.

CDs:

1. Lectures for the Moslem Expatriate.

2. Lectures from Seminars.

3. Doctrine Lectures.

4. Moral Lectures.

5. Lectures on Death.

6. Lectures on the Life of the Prophet.


A word from the heart to reach the hearts and minds

Of the nation:

In His name:

We heard the saying of Imam Ali Bin Abi Talib (p.b.u.), “Be against certain rifts like the small camel who can neither be milked nor ridden.”

This is the truth of serious rifts where there is doubt concerning the right and wrong sides. Unfortunately, what is going on today in the name of Islam and the slogan of strife (Jihad) and the meaningless titles for the sake of an obvious and definite evil is something unbearable and unacceptable because Islam does not accept the killing or aggressions.


Islam does not accept injustice or corruption.

Islam does not keep silent against falsehood nor does it promote it.

Islam does not ignore rifts amongst nations.

Islam commands us to solve these rifts and does not command this through violence nor does it accept it, nor does it legalize it.

Then, what is the matter with the people who are corrupting the peace: Killing people and destroying harvests, committing massacres by slaughtering, kidnapping, and bombing wrongly and aggressively in the name of Islam and strife (Jihad).

Yet, the big problem is the impact of the terrorists’ action on Islam and Moslems… there is a huge impact that pains the hearts due to its harshness on our religious authorities, intellects, youth, our brothers and sisters, and our parents.

Moslems, you should adopt one attitude toward terrorism in the name of Islam. What is needed is a righteous word said against the deluded and the deluding who are out of the domain of Islam.

We should take responsibility where each of us works according to his abilities, either by speaking, or writing, or voicing legal opinions…or any other thing considered effective.

Those who live in the west, or have any connection with it, should clarify the correct attitude of Islam against such actions of such criminals. They also should explain Islam’s concept of non-violence and the morals and concepts of Islam and humanity.

We have to write and talk about it. We should also reject the monstrous criminal actions and declare that its perpetrators have no religion. This is but the least we can do.

Finally, I cannot but thank and pray for the goodness of the International Foundation of the Islamic Civilization for its appreciated care and effort and attempts for what it is doing and for the great responsibility it is holding in the west. We also ask God to have mercy on Imam Shirazy for all what he has done for Islam and Moslems, especially for his concept of non-violence which he is undoubtedly thanked for although he was hurt because of it, and to God is our complaint. We pray the health of Mr. AS-Sayed Sadeq Al-Husseiny Al-Shirazy.


This is what God has blessed us to say, and praise be to God, the Cherisher and Sustainer of the world.

Mohammad Ali Al-Husseiny
Tuesday, 8 Rabia 2, 1426 H.
17/5/2005

www.banihashem.org Tel: Lebanon 00 96 1 3961846

Bani Hashem International Center For Islamic Research and Translation

Lebanon / Beirut Southern District / El-Abyad Street Author’s e-mail: J_b_hashem@hotmail.com Tel: 00961 3 961846 Website address: www.banihashem.org


To send your aid to Bani Hashem International center/ for Translation and Research: Account no. : 943303, 01, Lebanon / Beirut Banqu libanon – francaise sal Haret hreik

For you and from you Finally, we ask God to accept our humble effort and forgive our mistakes.

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