Socio-Political Peace and Well-Being — Salamah

Human beings are gregarious by nature. Their relationships with each other assume the form of ever widening circles. Starting from the interactions within the family nucleus, they develop to encompass clans, tribes, complex social systems, and political states. Quite logically, world peace lies in the amicability and cordiality of relations between these states because the world is, after all, nothing but a large multitude of these socio-cultural groups and states.

The internal harmony of a single group bears the same analogy to the peace of the total world as the inner serenity (i.e., Iman ) of a person bears to the external well-being (i.e.,Islam). That is why Islam has put the greatest emphasis on social peace and political and economic justice. As delineated by the Holy Prophet (SAW), the character-traits of a Muslim individual, which is the basic unit of Muslim social polity, are the highest ideals of human character ever envisaged by any moral philosopher. One can well imagine the tranquility enjoyed at the social level by a community that is founded on such noble principles and whose members are so considerate, affectionate, and benevolent among themselves. 
The Islamic social structure is established on the positive foundation of Al-hubb fillah  — love for the sake of Allah (SWT) and in obedience to Him. Peace and wellbeing are its marks of distinction. That is why sincerity and companionship of two Muslims for the sake of Allah (SWT) is regarded by Him as the most excellent of religious virtues. This very attitude is amply reflected in the way people greet each other in the Islamic society by wishing each other peace and well-being. Assalamo Alaikum and Wa Alaikum Assalam are the cheering phrases constantly uttered and heard when Muslims meet and part  with each other. The Holy Prophet (SAW) described these twin characteristics of a typical Islamic society in one of his sayings thus:

(O Muslims!) You will never enter Paradise unless you are believers. And you will never achieve genuine belief unless you love (and respect) each other. Shall I not tell you the way you can create love amongst yourselves? (That way lies in) frequently greeting each other with salam . (Reported by Abu Hurairah and narrated by Imam Muslim)

A major portion of the Surah of the Holy Qur’an entitled Al-Hujurat, revealed in Madinah, contains meticulously detailed instructions that help to maintain social harmony and well-being. Respectful behavior towards the leader and elders, in manner, voice, and demeanor, are the bonds and cement of an organized community. Rumors should be tested and selfish impatience should be curbed by discipline. Scandal or slander of all kinds should be condemned. All quarrels and differences should be patched up and reconciled, by the force of the community if necessary, but with perfect fairness and justice. Ridicule, taunts, and biting words should be avoided, whether the person spoken of is present or absent. Suspicion and spying are unworthy of believers. Mutual respect and confidence are a duty and a privilege in Islam. 

One can well imagine how much importance Islam assigns to social peace by enjoining upon Muslims to shun anything which corrodes it. More than that, the Holy Qur’an delineates such golden principles of social and group life which cannot be found in any other religious book. For example:

O believers! Stand out firmly for justice, as witnesses for the sake of Allah, even (if this may go) against yourselves, or your parents, or your kin…. (Al-Nisa 4:135)

O believers! Stand out firmly for Allah, as witnesses for the sake of justice, and let not the enmity of a people cause you to turn away from justice. Do justice, for that is closer to piety…. (Al-Ma’ida 5:8)

We have surely sent our messengers with clear signs (i.e., miracles and proofs), and sent with them the Book (i.e., revealed guidance) and the Balance (i.e., the Shari‘ah), so that mankind may stand by justice…. (Al-Hadeed 57:25)

The above verses of the Qur’an make it clear that the four fundamental principles of Islamic polity are righteousness, piety, justice, and fairness. The sole aim before a truly Islamic society should be to achieve these so that people live in peace and harmony. 

Source:(Book) "The Qur'an and World Peace" by Dr Israr Ahmed

                                                 

The Qur'an and world peace - Islam

As stated above, Iman  or religious belief is essentially related with the inner realm and mental state of a person, and the internal peace and calm enjoyed by him is its greatest fruit. The external manifestation of this inner peace takes the form of an attitude towards life known as Islam , which in turn guarantees outer peace and harmony. Iman  and Islam  are indeed like the two sides of a single picture. Whereas one provides guarantee for inner peace and happiness, the other does so for external peace and harmony. The Holy Prophet’s (SAW) prayer which he used to say at the sight of a new moon every month contains a significant allusion to this very truth. The prayer, couched in simple but beautiful words, reads:

O Lord! Make this new moon full of glad tidings for us: of peace, Iman, well-being, and Islam

These truths were expressed more fully and explicitly in other traditions of the Prophet (SAW). For example, in one tradition he negated Iman  (and swore thrice to emphasize it) in a person whose neighbor is not safe from his misbehavior. Secondly, morally wholesome behavior was regarded as the zenith of both Iman  and Islam. Thirdly, the Prophet (SAW) defined a Muslim as one from whose hands and tongue other Muslims are safe. Fourthly, he preached in a very wide and general way to “take pity on the inhabitants of earth, if you wish that the Lord of the heavens takes pity on you.”  

Source:(Book) "The Qur'an and World Peace" by Dr Israr Ahmed

                                                 

The Qur'an and world peace - Iman — Doctrinal Belief

Viewed from this angle, Islam seems to occupy a unique position in the community of world religions. Iman is the collective term for all those beliefs on which the Islamic faith is based. The root of the word Iman  is a-m-n , which points to the peace and tranquility that the believer enjoys in his heart as a result of entertaining and upholding these beliefs. The quintessence of Iman  is belief in Almighty God, or Iman billah , which is constituted by intuitive knowledge of Allah (SWT) and a relationship to Him of hope and total dependence and submission. Only this type of personal and subjective relationship with Allah (SWT) can engender true and lasting peace in the heart of a man, providing a positive and durable ground for the stability of his inner being.

Tauheed  — oneness of God, which we translate as “unity” or “unityism” — is the characteristic term for this pure spiritual relation of a man to his Creator, which ultimately leads him to a state described by the Qur’an in these words: 

“Allah became pleased with them and they became pleased with Him” (Al-Bayyinah 97:8). 

This is a state in which the Creator and the worshipper are in total consonance with each other. A believer who has obtained this spiritual height is completely free from all anxiety and fear, and his mind and heart experience a bliss which can be felt but cannot be described in words. In Surah Al-An‘am, Allah (SWT) first poses a question in this manner

…Which of the two parties has more right to security and peace, (tell me) if you know. (AlAn‘am 6:82)

and then the answer is supplied thus

It is those who believed and did not pollute their faith with zulm , that are truly in security and are rightly guided. (Al-An‘am 6:83)

In short, true belief in Allah (SWT) is the sole positive and real ground for a man’s inner peace and happiness. This devotional relationship with Allah (SWT) accompanied with pure and resolute submission to His commands can be achieved and enhanced by remembrance of Allah (or zikr ). The Qur’an says

Verily, in the remembrance of Allah do hearts find peace and satisfaction. (Ra‘d 13:28)

A person who is deprived of belief in Almighty Allah (SWT) can never enjoy even the semblance of mental peace. As a result of this lack of belief, he is always obsessed by ever-growing worldly ambitions. He is ever entangled in the blinding cobweb of his limitless desires. Most men die before seeing their desires and ambitions materialized, no better than travelers in the desert pursuing a mirage, whereas the more intelligent of these fall prey to assorted mental aberrations. Their minds become arenas of strife and conflicts. Their desires lead them to intense internal conflicts and frustrations and consequently they are transformed into infernos — their hearts set ablaze. 

These inner disruptions manifest themselves outwardly, giving rise not only to a ruthless and savage struggle for existence but also to vile competition, the use of unfair means in business and trade, greed, caprice, and false ostentation. As a result of all this, God’s earth becomes rampant with immorality, crime, corruption, and lawlessness. At this stage, only belief in the Hereafter, which is a corollary of belief in Allah (SWT), comes to rescue a man from the abysmal depths of darkness. It provides an effective check against corruption and immoral conduct. The eschatological beliefs in bodily resurrection, the Day of Judgment, and reward and punishment in a future life, provide a powerful incentive to a believer not to omit his duties, to be content with his lawful rights, and to abide by the rules laid down in the Divine Law (Shari‘ah) regulating the conduct of his terrestrial existence. The Qur’an asserts unequivocally that there is only one psychological factor which can effectively keep man from transgression and immorality, and that is the belief in the Hereafter and in accountability on the Day of Reckoning.

Indeed not! Man behaves rebelliously for he deems himself to be independent. (But) towards your Lord indeed is the return. (Al-Alaq 96: 6-8)

It should be crystal clear from the above that it is impossible to have serenity of heart if we do not have a staunch belief in religious truths. Any scheme or plan of action geared towards bringing about world peace and harmony, if not based on the belief in Almighty Allah (SWT) and in the Day of Reckoning, is bound to fail. It can succeed only if it is based upon the tenets of Islamic faith. 

Source:(Book) "The Qur'an and World Peace" by Dr Israr Ahmed