Puppets Of Faith Theory Of Communal Strife (A critical appraisal of Islamic faith, Indian polity ‘n more)

by BS Murthy

  "And when ye call to prayer they take it for a jest and sport. That is because they are a folk who understand not.”

  "Your friend can be only Allah: and His messenger and those who believe, who establish worship and pay the poor due, and bow down (in prayer)."

  "And whoso taketh Allah and His messenger and those who believe for friend (will know that), lo! The party of Allah, they are the victorious."

  "0 ye who believe! Choose not for friends such of those who received the Scripture before you, and of the disbelievers, as make a jest and sport of your religion. But keep your duty to Allah if ye are true believers."

  "0 ye who believe! Take not for intimates others than your own folk, who would spare no pains to ruin you; they love to hamper you. Hatred is revealed by (the utterance of) their mouths, but that which their breasts hide is greater. We have made plain for you the revelations if ye will understand."

  "0 ye who believe! Take not the Jews and Christians for friends. They are friends one to another. He among you who taketh them for friends is (one) of them. Lo! Allah guideth not wrongdoing folk."

  "Let not the believers take disbelievers for their friends in preference to believers. Whoso doeth that hath no connection with Allah unless (it be) that ye but guard yourselves against them, taking (as it were) security. Allah biddeth you beware (only) of Himself. Unto Allah is the journeying."

  "They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them."

  With these, and many such admonitions in the Quran, 'the God' seems to have succeeded in sustaining a large body of M usalmans to this day who strive to follow the 'straight path' laid down by M uhammad for them. What is more, should they ever feel wanting in their faith, they tend to suffer from a guilt complex, and that's what tends to induce, as would be seen later, an inimical abnormality in the psyche of the M usalmans.

  But, in spite of the creed of intolerance and the streak of aggressiveness that their faith unmistakably inculcates amongst them, there is this hurt in the M usalmans that the rest of the world considers Islam as anathema to the peaceful coexistence of mankind!

  Chapter 9 Czar of Medina

  Hijra changeth it all - the agenda of the Messenger, the content of the Quran, the character of the faith, and above all, the destiny of Islam. Had Muhammad, revealing the Quran, confined himself to M ecca, or had he continued with his meditation at Hira, probably, he would have ended up being the Bahira of Kabah. But, even as the rejection of the Quraysh steeled his will, the conversion of the Yathribs into Islam cemented his belief in himself.

  In the end, the Hijra, with the accompanied submission of the Helpers, turned the Prophet of M ecca into the Czar of M edina. However, it was in the Battle of Badr that he discovered his unique skills of man-management, which kindled his ambition to conquer Arabia; and that changed the destiny of Islam as well as the harmony of the world.

  If in M ecca, it was the promise of the 'Hereafter' that attracted the faithful into the Islamic fold, in Medina, it was the spoils of war and the prospect of Paradise, which swelled the ranks of the M usalmans. It may be noted that it was M uhammad who led by example in looting the Jewish settlements of the oases, one after the other. In the process, wittingly or unwittingly, its prophet gave Islam plunder as its legacy.

  M uch after his death, as M usalmans ran over the nations of the world, so to say with sword in one hand and Quran in the other, booty, besides becoming the creed of Islam, became the single source of income for the Arabs.

  However, it was M uhammad who had set the trend by providing for his faithful with the spoils of war. As can be expected, living out of ransom and plunder wouldn't have shaped a work-culture amongst his faithful, and the nations of the West Asia, to this day, suffer from the lack of it. Thus, Muhammad's statecraft, based on parasitism, proved to be the economic nemesis of the Islamic world in the long run. And the Quran too played its part by deprecating the life 'here' and extolling the one in 'Hereafter'.

  The politico-religious ascendancy that Medina afforded Muhammad enabled him to deal with the Jews, the Christians and the idolaters, read the Meccans, rather aggressively. The Quran's Medina 'revelations' provide enough, and more, clues to M uhammad's aggressive political agenda and expansive religious ambition.

  Likewise, the socio-military consolidation that he could bring about in Medina finds reflection in his arbitrariness in dealing with his detractors. However, after pushing the Jewish settlers into Muslim subjugation, it's as though 'the God' left the Quran to M uhammad's care. After all, by then Jehovah was avenged well and true.

  For his part, blessed with capable men to protect the faith he founded, M uhammad began to address himself to the administration of Medina, however, with an eye on M ecca. Living a frugal life, in spite of his one-fifth share of the ever-rising booty, he was wont to tend the poor and the needy amongst the Helpers. However, in time, with his politico-religious consolidation well underway, Muhammad turned his attention to the possibilities of life 'here' itself. Though by then, he had Sawadh and Ayesha, both of whom he married after Khadijah's demise, maybe driven by the desire for an heir to take over the mantle from him, or pushed by the dictates of his libido, and / or both, he began seeking more and more mates to cohabit

  While Quran obliged him by waiving the four women ceiling for him, power, the magnet that draws women to men, fetched him nine more wives, not to speak of the slave girls that came with the spoils of war. After all, there was the divine sanction in place for the Semitic Prophets to keep the female slaves all for themselves.

  That might make the skeptics wonder whether prophets were but tribal heads who donned the religious garb for better effect. Notwithstanding his fondness for women, Ayesha remained his favorite till the very end, though he was enamored of Mariyah, towards the end of his chequered life.

  Those who won't vouch for Islam, in particular the Christians, tend to debunk M uhammad for his ways of the flesh, and by extension the faith he founded as well. To be fair to M uhammad, he never claimed himself to be a saint; indeed, he had all along maintained that he was, after all, human. Besides, while the culture of his tribe sanctioned polygamy, the proclivities of the war widows warranted it; and thus to measure the passions of the Arabic prophet on the Christian scale of missionary celibacy would indeed be erroneous.

  His personal philosophy concerning the pleasures of life is best illustrated in his own words when one of his followers wanted to seek his permission to become an ascetic.

  "Hast though not in me an example," said M uhammad, "And I go into women, I eat meat, and I fast, and I break my fast. He is not of my people who maketh men eunuchs or maketh himself an eunuch. For verily thine eyes have their rights over thee. And thy body hath its rights. As thy family have their rights, so pray, and sleep and fast, and breakfast."

  M ore than the personal character, it is the public posturing of this singular man, who rules the minds of millions of M usalmans to this day, which is worth examining. That the M usalmans, most of whom were converts from varied cultures and from far off lands, should treat every word of his as the eternal truth, and take his prescriptions, based on medieval injunctions, as divine sanctions, indeed make the faith of Islam but a creed of M uhammadanism!

  To the perennial hurt of the M usalmans, and paradoxically at that, all the while waging war against idolatry, he forever encouraged his followers to worship his persona, and revere his personal affects. Why the inimical effect of this is there for all to see in the Islam of the day.

  Above all, this account of an ambassador of Quraysh reveals it all:

  "0 people, I have been sent as envoy unto kings - unto Caesar and Chosroes and the Negus - and I have not seen a king whose men so honour him as the companions of Muhammad honour Muhammad. If he commandeth
aught, they almost outstrip his word in fulfilling it; when he performeth his ablution, they well might fight for the water thereof; when he speaketh, their voices are hushed in his presence; nor will they look him full in the face, but lower their eyes in reverence for him."

  It's as though M uhammad had put the fear of 'the God' in his followers so that they come to revere him, His messenger.

  Chapter 10 Angels of War

  It was not long before M uhammad in M edina had his eye on M ecca, and in the Battle of Badr, the Quraysh in disarray threw open its gates for him. Though the M usalmans to this day gloat over M uhammad's so-called victory in that battle of Islamic destiny, it is another matter that the Quraysh fought half-heartedly. Nevertheless, what distinguishes the battle that is celebrated in the Islamic folklore is the unshakable belief that Allah, at the behest of Muhammad, had sent in warrior angels to assist the outnumbered Musalmans.

  "When ye sought help of your Lord and He answered you (saying): I will help you with a thousand of the angels, rank on rank.”

  "When thy lord inspired the angels, (saying) I am with you. So make those who believe stand firm. I will throw fear into the hearts of those who disbelieve. Then smite the necks and smite of them each other.”

  Notwithstanding the euphoric feeling of the Musalmans about the angels of war, Muhammad, the military genius that he was, had commented to some of his companions after the Battle of Badr thus:

  "I know that men of the sons of Hashim and others have been brought out despite themselves, without any will to fight us."

  Proving him right, the angels of war failed to attack Abu Jahl and his band that fought on with unabated ferocity till they all died in the battle even as other nobles deserted the cause and fled the battlefield with their folks.

  Be that as it may, in the annals of the Arab legend there was a battle extraordinary in 'the Year of the Elephant', entirely fought by birds to save the precincts of Kabah the then Temple of the Hubal. That was not far down the Arab memory lane as it happened in the reign of Abd al M uttalib, the grandfather of M uhammad. That fascinating episode is described by M artin Lings thus:

  "At that time the Yemen was under the rule of Abyssinia, and an Abyssinian named Abrahah was vice-regent. He built a magnificent cathedral in Sana, hoping thereby to make it supersede M ecca as the great place of pilgrimage for all Arabia. He had marble brought to it from one of the derelict palaces of the Queen of Sheba, and he set up crosses in it of gold and of silver, and pulpits of ivory and ebony, and he wrote to his master, the Negus: 'I have built thee a church, 0 King, the like of which was never built for any king before thee; and I shall not rest until I have diverted unto it the pilgrimage of the Arabs'. Nor did he make any secret of his intention, and great was the anger of the tribes throughout Hijaz and Najd. Finally a man of Kinanah, a tribe akin to Quraysh, went to Sana for the deliberate purpose of defiling the church, which he did one night and then returned safely to his people.

  When Abrahah heard of this he vowed that in revenge he would raze the Ka'bah to the ground; and having made his preparations he set off for Mecca with a large army, in the van of which he placed an elephant. Some of the Arab tribes north of Sana attempted to bar his way, but the Abyssinians put them to flight and captured their leader, Nufayl of the tribe of Khath'am. By way of ransom for his life, he offered to act as guide.

  When the army reached Ta'if, the men of Thaqif came out to meet them, afraid that Abrahah might destroy their temple of al-Lat in mistake for the Ka'bah. They hastened to point out to him that he had not yet reached his goal, and they offered him a guide for the remainder of his march. Although he already had Nufayl, he accepted their offer, but the man died on the way, about two miles from Mecca, at a place called M ughammis, and they buried him. Afterwards the Arabs took to stoning his grave, and the people who live there still stone it to this day.

  Abrahah halted at M ughammis, and sent on a detachment of horse to the outskirts of Mecca. They took what they could on the way, and sent back their plunder to Abrahah, including two hundred camels which were the property of Abd al-M uttalib. Quraysh and other neighbouring tribes held a council of war, and decided that it was useless to try to resist the enemy. Meanwhile Abrahah sent a messenger to Mecca, bidding him to askforthe chief man there. He was to tell him they had not come to fight but only to destroy the temple, and if he wished to avoid all bloodshed he must come to the Abyssinian camp.

  There had been no official chief of Quraysh since the time when their privileges and responsibilities had been divided between the houses of "Abd ad-Dar and Abdu M anaf. But most people had their opinion as to which of the chiefs of the clans was in fact if not by right the leading man of M ecca, and on this occasion the messenger was directed to

  the house of Abd al-Muttalib who, together with one of his sons, went back with the messenger to the camp. When Abrahah saw him he was so impressed by his appearance that he rose from his royal seat to greet him and then sat beside him on the carpet, telling his interpreter to enquire if he had a favour to ask.

  Abd al-Muttalib replied that the army had taken two hundred of his camels and he asked that they should be returned to him. Abrahah was somewhat surprised at the request, and said that he was disappointed in him, that he should be thinking of his camels rather than his religion which they had now come to destroy. Abd al-Muttalib replied: "I am the lord of the camels, and the temple likewise hath a lord who will defend it.” "He cannot defend it against me," said Abrahah. "We shall see," said Abd al Muttalib. "But give me my camels." And Abrahah gave orders for the camels to be returned.

  Abd al M uttalib returned to Quraysh and advised them to withdraw to the hills above the town. Then he went with some of his family and others to the Sanctuary. They stood beside him, praying to God for His help against Abrahah and his army, and he himself took hold of the metal ring in the middle of the Ka'bah door and said: "0 God, thy slave protecteth his house, Protect Thou Thy House!" having thus prayed, he went with the others to join the rest of Quraysh in the hills at points where they could see what took place in the valley below.

  The next morning Abrahah made ready to march into the town, intending to destroy the Ka'bah and then return to Sana by the way they had come. The elephant, richly caparisoned, was led into the front of the army, which was already drawn up; and when the mighty animal reached his position his keeper Unays turned him the same way as the troops were turned, that is towards Mecca. But Nufayl, the reluctant guide, had marched most of the way in the van of the army with Unays, and had learned from him some of the words of command which the elephant understood; and while the head of Unays was turned to watch for the signal to advance,

  Nufayl took hold of the great ear and conveyed into it a subdued but intense imperative to kneel. Thereupon, to the surprise and dismay of Abrahah and the troops, the elephant slowly and deliberately knelt himself down to the ground. Unays ordered him to rise, but Nufayl's word had coincided with a command more powerful than that of any man, and the elephant would not move. They did everything they could to bring him to his feet; they even beat him about the head with iron bars and stuck iron hooks into his belly, but he remained like a rock. Then they tried the stratagem of making the whole army turn about and march a few paces in the direction of the Yemen. He at once rose to his feet, turned round and followed them. Hopefully they turned round about again, and he also turned, but no sooner was he facing M ecca than again he knelt.

  This was the clearest of portents not to move one step further forward, but Abrahah was blinded by his personal ambition for the sanctuary he had built and by his determination to destroy its great rival. If they had turned back then, perhaps they would all have escaped disaster. But suddenly it was too late: the western sky grew black, and a strange sound was heard; its volume increased as a great wave of darkness swept upon them from the direction of the sea, and the air above their heads, as high as they could see, was full of birds.

  Survivors said that they flew with a flig
ht like that of swifts, and each bird had three pebbles the size of dried peas, one in its beak and one between the claws of each foot. They swooped to and fro over the ranks, pelting as they swooped, and the pebbles were so hard and launched with such velocity that they pierced even coats of mail. Every stone found its mark and killed its man, for as soon as a body was struck its flesh began to rot, quickly in some cases, more gradually in others.

  Not everyone was hit, and amongst those spared were Unays and the elephant, but all were terror-stricken. A few remained in the Hijaz and earned a livelihood by shepherding and other work. But the main part of the army returned in disorder to Sana: Many died by the wayside, and many others, Abrahah included, died soon after their return. As to Nufayl, he had slipped away from the army while all attention was concentrated on the elephant, and he made his way unscathed to the hills above Mecca."

  This miraculous incident, more fantastic than the one at the Battle of Badr, would illustrate the Arab penchant for the fanciful 'birds of war', much before the Quran gave them authenticity with its scriptural sanction. However, on the temporal plane, it is the profound statement of Abd al Muttalib - I'm the lord of the camels, and the temple likewise hath a lord who will defend it - that rightly deserves the attention of the Musalmans of the day. Sadly though, for them and 'the others' as well, they fail to inculcate this 'truism of faith' in their religious ethos, which makes them believe that their billion-strong religion is threatened even if a woman of their ilk intends to marry a man of another creed, and thus become paranoid that it is their bounden duty to guard their faith by preventing its happening.

  Well, the penchant of the M usalmans to perceive as if 'Islam is in Danger' over trivial matters, not to speak of matters prophetical, is the bane of the social harmony in this world. Whatever, Allah didn't send the angels of war to help Musalmans at the next turn in the Battle of Uhud, even though things became too hot for them against the Quraysh; though, after a series of strategic compromises and winning maneuvers M uhammad could subdue them to usurp the Kabah for Islam.