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Faiz Fundamentalism & Solution PDF005

Faiz Fundamentalism & Solution PDF005

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Published by Eliseo Mercado
A good read on Fundamentalism as more and more youngsters look at the face of fundamentalism in Islam...
A good read on Fundamentalism as more and more youngsters look at the face of fundamentalism in Islam...

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Published by: Eliseo Mercado on Sep 26, 2013
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From ERM Collection on Islam
Causes & Solutions of Islamic Extremism
By Rehman FaizChairperson Religious Peace Research Organization (Lahore, Pakistan)President Amnesty International Lahore (Pakistan)A lecturer at Harvard University, Professor Samuel Huntington, published an article in
the summer of 1993 entitled “The Clash of Civilizations”, which started serious
discussions within the international academic community. Three years later, Professor Huntington published a book of the same title, in which he argues that the root of globalconflict at the turn of the century is neither ideological nor economic, but primarilycultural.Huntington keeps on to list eight major civilizations in the modern world: Western,Slavic, Sino-Confucian, Japanese, Hindu, Latin American, Islamic, and African. Of these,Huntington singles out Islamic civilization as the most militant, and emphasizes theinherent conflict between it and Western and other civilizations. He outlines the historicalevolution of this conflict, starting with the Crusades, and continuing through the OttomanEmpire, Western colonialism, and the liberation wars of the Muslim states. Huntingtonargues that from West Africa to the Pacific Islands, Islam is engaged in violent conflicts
with neighboring civilizations (known as “f 
line wars”).Although the emerging international situation supports Huntington’s basic viewpoint
however, it needs some modification as far as the details are concerned. My maindisparagement is that Huntington depicts all Muslim states as a single cultural bloc inconflict with Western and other civilizations. A more careful study of the regimes inMuslim states shows that the majority are secular regimes, or moderate and pragmaticMuslim regimes, which far from being in conflict with Western culture, have jumped on
to the “modernization bandwagon”, and adopted Western technologies, values, and ways
of life. As well as modeling themselves on a Western life-style, many even rely onmilitary, political, and economic aid from the West for their survival. Huntington hasfailed to differentiate between this dominant stream, and the fundamentalist Islamicstream, which despite its militant anti-Western stance, still represents only a minoritywithin the Muslim world.The radical Islamic elements operating in all Muslim states at different levels of intensity
 believe in the tenet that the world is divided into two parts “the world of Islam” (Dar al
Islam) and the “world of heresy” (Dar al
Harb). Within this conception, Islam’s mission
is to bring the true faith to the whole of mankind. In pursuance of this goal, Islamicradicals and fundamentalists resort to a variety of tactics, from education, propaganda,economic aid and spiritual guidance, to political subversion, terror and war. An analysisof the foci
of conflict shows that the Islamic extremists’ primary concern is to reshape the
 political reality within the Muslim world. Believing in Islamic supremacy to provide theone and only solution to all questions in this world, from public policy to private conductas an immutable law, the fundamentalists present it as an ideology, a complete system of  belief about the organization of the state and the world.
From ERM Collection on Islam
2According to this viewpoint the law and ideology can only be implemented through theestablishment of a truly Islamic state, under the sovereignty of God. The empowerment
of Islam, which is God’s plan for mankind, is a sacred end. It may be pursued by anymeans that can be rationalized in terms of Islam’s own code. At various times, these have
included persuasion, guile, and force. This fundamentalist Islamic viewpoint is generallyregarded as the core Islamic philosophy, as imparted by Professor Samuel Huntington in
“The Clash of Civilizations”. However, to comprehend the basic Islamic philosophy,
which generated, progressed and existed until the previous century, one requires having amore deep understanding of the subject.First of all we have to know exactly about the basic philosophy of Islam the best way of which is to study Islam at the time of its introduction and its application during the 13successive centuries. While studying the early days of Islam we realize that the Prophetof Islam was reasonably successful in propagating the message of Islam. Why is it that
the Prophet’s Islamic movemen
t was so immensely successful, while those that present-day Muslims initiate fail to establish the theoretical and practical ascendancy of Islam ineven a small portion of the globe?There is no doubt that the reason for this is that modern Islamic movements have beendenied the core Islamic theme, which was the basic cause of success. To differentiate
 between the true and false Islamic approach, the most sensitive issue is “Jihad” which has
mainly been distorted and prioritized by the extremist Muslim leaders of the last centuryto obscure the fundamental message of Islam beneath superficial and mundane issues. Itwas the issue of Jihad through which the Islamists make it right to shed blood, to spreaddisorder and disloyalty, and to disrupt civil peace in the name of Islam. Because of theissues like Jihad the world at large regards Islam as a barbaric religion, and the Prophet of Islam as a savage militarist monarch.The impartial study of the basics of Islam elucidates that the Prophet of Islam was anembodiment of compassion and forgiveness. He did not want to harm even the meanestof God's creatures. While studying Islam we find two types of Jihad ordered for theMuslims: 1. Jihad-eAkbar (Highest Jihad) and 2. Jihad-e-Asghar (Smaller Jihad). TheJihad-e-Akbar to which the Quran invites its followers is described in the verse: 'So obeynot the disbelievers and strive by means of it [i.e., the Quran] a great striving.' (Al-Furqan, 53)
The highest Jihad, therefore, is strife to purify one’s life with
the help of the teachings of Quran. The concept invites the Muslims for self-struggle to prove themselves as the better citizens of the society by imparting their unconditional love and service tohumanity. A human life full of love and humanity is really the source of attraction andinvitation for the people in the surrounding environment. The history of Islam and everyother religious movement prove that the sword (war) cannot brings about a change of heart, and, according to Islam, it is a sin to try and convert a people through fear or favor.The concept clearly reveals in the Holy Quran: 'When the hypocrites come to thee, theysay: "We bear witness that thou art indeed the Messenger of Allah." And Allah knowsthat thou art indeed His Messenger, but Allah bears witness that the hypocrites are most
From ERM Collection on Islam
3surely liars.' (Al-Munafiqun, 2) Here is a description of the hypocritical believers. If itwere correct to spread Islam by the sword, then would it be meet or necessary to describein this way those who had accepted Islam outwardly but were inwardly unbelievers still?If it were correct to convert people to Islam by force, then even such converts as did not believe in their hearts would have been true converts, according to the Quran. Nobodycan hope to win sincere converts by the sword. It is wrong, therefore, to think that Islamteaches the means of war and bloodshed for gaining the power or to ensure theconversion of non-Muslims. On the other hand, Islam is the religion, which lays down the principle of freedom in religious matters in clear and unambiguous terms. The teaching of Islam is: 'There shall be no compulsion in religion. Surely, right has become distinct from
wrong.” (Al
-Baqarah, 257)According to Islam, every human individual is free to believe or not to believe. He is freeto follow reason. The second type of Jihad (smaller Jihad) has also been instructed byIslam but just as an exception and not as a rule. About this Jihad Islam says: 'And fight inthe cause of Allah against those who fight against you, but do not transgress. Surely,Allah loves not the transgressors.' (Al-Baqarah, 191)Here the law of religious wars is laid down clearly. A religious war is to be waged againstthose who make war on Muslims because of religion; who seek by force to convertMuslims. Even in such a war Islam forbids the transgression of limits. If non-Muslimsseeking to convert Muslims by force withdraw from such an attempt, then Muslims muststop fighting. In the face of such a teaching, nobody can say that Islam teaches thewaging of war for its expansion. If Islam sanctions war, it is not in order to destroy or harm any religion. It is to promote religious freedom, to protect places of religiousworship. It is clearly laid down in the Holy Quran: 'Permission to fight is given to thoseagainst whom war is made, because they have been wronged. And Allah indeed has power to help those who have been driven out of their homes unjustly only for saying"Our Lord is Allah." And if Allah did not repel some men by means of others, cloistersand churches and synagogues and mosques would have been pulled down wherein thename of Allah is oft remembered. And Allah will surely help him who helps Allah. Allahis indeed Powerful, Mighty.' (Al-Hajj 40-1)This passage from the Quran leaves no doubt whatever that a religious war is not permitted by Islam unless it is against a people who force another people to abjure their religion; unless, for instance, Muslims are forced to abjure Islam. A religious war may be justified when there is interference in religion. But even when permitted, a religious war is not intended to force a people to give up their faith, nor is its purpose to desecrate or destroy places of worship, or to kill. The purpose of religious wars is to protect religion,to protect every religion, and to save from disgrace and destruction all places of worship,irrespective of the denomination to which they belong. Only such a religious war is permitted by Islam. Islam is a witness of other religions and their protector.After studying the bilateral concept of Jihad let?s view the current extremist Islamicapproach in its real context. Over nearly a century, the idea of extremist Islam has

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