|
Home
Search
Subscribe Online
Archives
About
Us
Cartoons
Online
Book Store
E-Greetings
Jobs @ MG
Advertise
on MG
Our
Team
Contact Us
Muslim
Matrimonials
Our Advertisers
| |
Positive way of life - i
By Maulana Wahiduddin Khan
 Addressing
the Prophet of Islam the Qur'an enjoins: "Therefore, bear up
patiently as did the apostles endowed with constancy. Bear up with
patience and do not seek to hasten for them their doom." (46:35)
That is, showing restraint in adverse situations and refraining from
negative reaction form the basic principles of Islamic activism. This
means that in unfavorable situations no emotional move is made, rather, by
avoiding the path of reaction and retaliation, the actions are planned on
the basis of realism.
This principle can briefly be called positive activism. That is, without
interfering with the prevailing state of affairs one should try to
discover the opportunities and avail of them. To initiate one's actions by
challenging status quo amounts to choosing a negative starting point. On
the other hand, maintaining the status quo and availing the present
opportunities amounts to choosing a positive starting point. This method
can briefly be called positive status quoism. A complete scheme of
positive status quoism can be chalked out in the light of the seerah
(biography) of the Prophet.
The Prophet of Islam received his first prophetic call in 610 in Makkah.
It was dominated by the idolaters who had placed in it 360 idols belonging
to various Arabian tribes. Kabah had, therefore become a religious center
for all these tribes. The presence of these idols in Kabah was totally
against the beliefs of the Prophet, an upholder of monotheism in the true
sense of the word. Yet he did not make any effort to upset the status quo
prevailing in Makkah, instead he fully engaged himself in availing of
whatever opportunities were available, despite the presence of the idols.
In those days Kaba was the meeting point of the inhabitants of Makkah.
Meetings were held there almost daily. The Prophet began to make use of
these gatherings for the purposes of D'awah. He visited Kabah, where
instead of interfering with the idols he would go to the people and recite
the verses of the Qur'an to them. The policy of avoiding the idols and
availing of d'awah opportunities resulted in a number of people embracing
Islam having been influenced by the verses of the Qur'an. This wise policy
yielded great benefit to the Prophet of Islam. The peaceful atmosphere,
which was extremely essential for d'awah activities, remained undisturbed
in Makkah.
2. Positive Status quoism in Social Affairs:
In Makkah, there was a public place known as Dar Al Nadwah which served as
a political center and was dominated by the idolaters. When their
opposition with the Prophet of Islam intensified they managed to take a
unanimous decision to boycott the Prophet and his family and his
followers. When the boycott too failed to inflict any harm to his mission,
the opponents succeeded in issuing a death warrant through this same Dar
Al Nadwa. When the Prophet received this extremely serious news he did not
attempt either to revoke the decision of Dar al-Nadwa or launch a protest
campaign supported by his followers. On the contrary, what the Prophet did
was leave the city quietly for Madina situated at a distance of 300 miles
from Makkah. Even after reaching Madina he did not spend his time in any
counter move, instead he paid his full attention to the task of D'awah.
This was also an example of positive status quoism. In this way, the
Prophet, by avoiding direct confrontation with the status quo, found
another vast field to continue his peaceful activities.
3. Positive Status quoism in Political Affairs:
When the Prophet migrated to Madina, after thirteen years of his
Prophethood, the existing society of Madina was composed of three
groups-Muslims, idolaters, and the Jews. Accepting that social set up as
it is, the Prophet established a system based on plurality. The status of
Madina under this system was that of a city-state, the Prophet being the
head of this state. In this set up the other social groups were accorded
the right to lead their lives and decide their cases in accordance with
their respective religions and cultures.
This set up provided another example of status quoism. It was by accepting
the status quo prevailing there that the Prophet began his peaceful D'awah
mission. The result was miraculous. The multi-cultural society of the
first phase was gradually transformed into a unicultural society in the
second phase.
4. Positive status quoism in matters relating to Prestige.
Even after leaving Makkah -his homeland-for Madina, the Makkans did not
put an end to their enmity. Now the Makkans decided to launch armed
onslaught against him. Apart from several minor skirmishes, two major
battles, Badr and Uhud, took place. These wars again disturbed the
peaceful atmosphere required to carry out d'awah activities. Therefore the
Prophet negotiated with the Makkans and, accepting all their demands
unilaterally, entered into a 10 year no war pact known as Hudaybiyah
treaty. This was yet another example of positive status quoism. According
to this treaty the Prophet accepted the Makkan position exactly according
to their demands. Retaining their position the Prophet utilized all the
opportunities of D'awah under the existing status quo. This resulted in
what has been called an open victory by the Qur'an (48:1) (Cond.)
q |
Subscribe
Now: MG
needs your support
|
