Why are most of the Muslims fundamentalists and terrorists?

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Answer:

This question is often hurled at Muslims, either directly or indirectly, during any discussion on religion or world affairs. Muslim stereotypes are perpetuated in every form of the media accompanied by gross misinformation about Islam and Muslims. In fact, such misinformation and false propaganda often leads to discrimination and acts of violence against Muslims. A case in point is the anti-Muslim campaign in the American media following the Oklahoma bomb blast, where the press was quick to declare a ‘Middle Eastern conspiracy’ behind the attack. The culprit was later identified as a soldier from the American Armed Forces.

Let us analyze this allegation of ‘fundamentalism’ and ‘terrorism’:


1. Definition of the word ‘fundamentalist’


A fundamentalist is a person who follows and adheres to the fundamentals of the doctrine or theory he is following. For a person to be a good doctor, he should know, follow, and practise the fundamentals of medicine. In other words, he should be a fundamentalist in the field of medicine. For a person to be a good mathematician, he should know, follow and practise the fundamentals of mathematics. He should be a fundamentalist in the field of mathematics. For a person to be a good scientist, he should know, follow and practise the fundamentals of science. He should be a fundamentalist in the field of science.


2. Not all ‘fundamentalists’ are the same


One cannot paint all fundamentalists with the same brush. One cannot categorize all fundamentalists as either good or bad. Such a categorization of any fund amentalist will depend upon the field or activity in which he is a fundamentalist. A fundamentalist robber or thief causes harm to society and is therefore undesirable. A fundamentalist doctor, on the other hand, benefits society and earns much respect.


3. I am proud to be a Muslim fundamentalist


I am a fundamentalist Muslim who, by the grace of Allah, knows, follows and strives to practise the fundamentals of Islam. A true Muslim does not shy away from being a fundamentalist. I am proud to be a fundamentalist Muslim because, I know that the fundamentals of Islam are beneficial to humanity and the whole world. There is not a single fundamental of Islam that causes harm or is against the interests of the human race as a whole. Many people harbour misconceptions about Islam and consider several teachings of Islam to be unfair or improper. This is due to insufficient and incorrect knowledge of Islam. If one critically analyzes the teachings of Islam with an open mind, one cannot escape the fact that Islam is full of benefits both at the individual and collective levels.


4. Dictionary meaning of the word ‘fundamentalist’


According to Webster’s dictionary ‘fundamentalism’ was a movement in American Protestanism that arose in the earlier part of the 20th century. It was a reaction to modernism, and stressed the infallibility of the Bible, not only in matters of faith and morals but also as a literal historical record. It stressed on belief in the Bible as the literal word of God. Thus fundamentalism was a word initially used for a group of Christians who believed that the Bible was the verbatim word of God without any errors and mistakes.

According to the Oxford dictionary ‘fundamentalism’ means ‘strict maintenance of ancient or fundamental doctrines of any religion, especially Islam’.

Today the moment a person uses the word fundamentalist he thinks of a Muslim who is a terrorist.


5. Every Muslim should be a terrorist


Every Muslim should be a terrorist. A terrorist is a person who causes terror. The moment a robber sees a policeman he is terrified. A policeman is a terrorist for the robber. Similarly every Muslim should be a terrorist for the antisocial elements of society, such as thieves, dacoits and rapists. Whenever such an anti-social element sees a Muslim, he should be terrified. It is true that the word ‘terrorist’ is generally used for a person who causes terror among the common people. But a true Muslim should only be a terrorist to selective people i.e. anti-social elements, and not to the common innocent people. In fact a Muslim should be a source of peace for innocent people.


6. Different labels given to the same individual for the same action, i.e. ‘terrorist’ and ‘patriot’


Before India achieved independence from British rule, some freedom fighters of India who did not subscribe to non-violence were labeled as terrorists by the British government. The same individuals have been lauded by Indians for the same activities and hailed as ‘patriots’. Thus two different labels have been given to the same people for the same set of actions. One is calling him a terrorist while the other is calling him a patriot. Those who believed that Britain had a right to rule over India called these people terrorists, while those who were of the view that Britain had no right to rule India called them patriots and freedom fighters.

It is therefore important that before a person is judged, he is given a fair hearing. Both sides of the argument should be heard, the situation should be analyzed, and the reason and the intention of the person should be taken into account, and then the person can be judged accordingly.


7. Islam means peace


Islam is derived from the word ‘salaam’ which means peace. It is a religion of peace whose fundamentals teach its followers to maintain and promote peace throughout the world.

Thus every Muslim should be a fundamentalist i.e. he should follow the fundamentals of the Religion of Peace: Islam. He should be a terrorist only towards the antisocial elements in order to promote peace and justice in the society.

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http://www.irf.net/irf/faqonislam/index.htm

 

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Thus have We Made of you an Ummah (nation) justly balanced" (Holy Qur'an, 2:143)

'Ummatan Wasatan' can be translated as the middle nation, the best nation, and an Ummah justly balanced. The Phrase captures the essence of Islam, which is to shun all excesses.

At other places, the Qur'an refers to the path it shows at as 'Sawaa-Us-Sabeel'. Abdullah Yusuf Ali explains: "The Arabic word Sawaa signifies smoothness as opposed to roughness; equality or proportion as opposed to want of design; rectitude as opposed to crookedness; a mean as opposed to extremes; and fitness for the object held in view as opposed to faultiness."

Extremism is a product of ignorance. Given two extreme points on a straight line, anyone can point out where the middle point lies. But a person that cannot see the entire line will also miss the middle point. He may be sitting on an extreme edge, yet congratulate himself for being in the middle.

Unlike the line, real life is not one-dimensional. As individuals, we find ourselves being pulled in so many directions by myriad internal and external forces. In a society the complexity increases manifold as these forces intersect in complex ways. When you add their dynamic interrelationship over time, the complexity becomes mind-boggling.

Our own instruments of observation and intellect, wonderful as they are, are simply not up to the task of finding the proper course in this complex, ever-changing, multidimensional maze.

There are no satellite observatories, no imaging systems, no super computers that can help us find a solution. Yet we know that we do need to find it. Our physical well-being requires that we eat a well balanced diet and follow the course of moderation.

Our economic, social, and spiritual well-being similarly demands finding the balanced approach and the moderate course in all these spheres. Our total well-being requires finding the path of moderation for our entire life.

For this we need Divine Guidance. No one is more conscious of this than the believer who turns to Allah five times a day with this supplication: "Show us the Straight Path." The Path that avoids the extremes of Ifraat (excess) and Tafreet (insufficient action). Is there another group that seeks the path of rectitude and moderation with the same fervor?

A large number of followers of other religions who accepted Islam have been impressed by the simplicity, profoundness, clarity, and logical soundness of its belief system. It is in religious belief systems that extremist tendencies take their greatest toll. On the one hand there have been people who worshiped animals, celestial bodies, and forces of nature; on the other are those who deny even the existence of God. Avoiding these extremes are the shining teachings of Islam.

The sun, stars, fire, water, and wind are mere creations of One Almighty God. He alone created the entire universe and He alone is its Lord and Master. Islamic monotheism is the truth. Atheism and polytheism are extremist distortions of this central truth.

Similar is the case of belief in Prophets. On the one hand are people who attributed divinity to Prophets, declaring some of them to be sons of God; on the other are those who considered these chosen people as ordinary human beings who committed all sorts of sins. There are still others who knowingly persecuted and killed the Prophets. Again the truth stands in the middle -- as taught by Islam.

Allah chose messengers from among human beings to convey to them His guidance. They were all humans as they were meant to be exemplars for humanity. Yet they were best of all humanity and they spoke with Divine Authority. They deserved the deepest love, devotion, and obedience from other human beings. One only needs to contrast the depiction of the Prophets in the Qur'an with that in other scriptures to appreciate this difference.

The latter shows the distortions produced by human imagination. It shows the extremism that can creep in when God's words and teachings are no longer preserved.

It is the same story with religious practices. We see two extremes in Christianity and Judaism. In the former, Love replaced Law; in the latter, Law turned into a straitjacket that made life unbearable and from which Reformist had to seek escape -- thereby going to the other extreme. If one were to borrow the language the media uses, routinely and inappropriately, when referring to Islamic law, he would find himself using words like harsh and strict in referring to clause after clause in authentic Jewish law.

Again we see Islam as providing the middle ground between the two extremes. It does provide law and does distinguish between the permissible and the forbidden. But the law is free of that strangulating formalism that is seen as a burden rather than a blessing. The Qur'an mentions it as an important attribute of the Prophet Muhammad (SAWS) "He releases them from their heavy burdens and from the yokes that are upon them."(Holy Qur'an, 7:157).

Extremism is inherently unstable. Its injustices invoke a rebellion and a counter trend. Thus we see that the Western World has gone from the pleasure-is-sin ascetism of yesteryears to the sin-is-in liberalism of today. In these wanderings from one extreme to another, the extremist tendencies themselves have not been overcome.

Rather, they have produced unprecedented social upheaval at home and unprecedented exploitation and injustices abroad. (Islamic history is free of such wanderings, as one would expect of a religion that came to show the middle path.)

"But if any of you, after this, resists faith, he has truly wandered from the path of rectitude." (Holy Qur'an, 5:12)

Sunday : 05/10/2003

http://www.islamweb.net/ver2/archive/article.php?lang=E&id=47237

 

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