THE GREATER JEHAD
Jehad is the most important subject that need to be discussed. In this essay on Jehad, we have also sourced information from an essay on the subject by Khomeini – the spiritual leader of Iran.
Another year from our short life has passed. If we reflect now to see whether we have done any work that will enhance the quality of our life, most of us have done nothing.
There is a dire need now for the advancement of knowledge in the fields of moralistic and spiritualistic issues. Unless this happens, the world will not come out of the increasingly beastly living that we are getting used to. Whenever this has happened in the past, we have seen God sending His apostles and emissaries to get rid of evil and propagate the good. After all, just like a mother cannot see the child in slight discomfort, the God for whom the entire universe and all humans who reside in it are part of His own creation, He does not like anybody, irrespective of his birth, caste, creed, religion or colour, to be in pain. Unfortunately, man’s tendency to inflict pain on others is getting beyond the limits and it is time again for us to start expecting of Divine assistance.
However, such a situation may not have emerged had we not forgotten the true essence of those sublime teachings that were imparted by Messengers and Apostles, who came one after another with the teachings, strived to work for the improvement of humanity, and departed. And we, known as we are for our hero-worshipping tendencies, forgot the teachings, elevated few of the personality traits in their character to the level of worshipping them, and put them as revered gods on high pedestals, thus deviating from those very teachings that these Messengers and Apostles imparted.
Had the society remembered those sublime ways of living, and not distorted them to suit its own needs and interests, the world would surely be a better place to live. Frankly, how many of us are concerned about imbibing any of these traits in the lives of children? If matters continue to remain the way they are, the society is sure to see much more violence and much more bloodshed and lawlessness, despite the fact we all believe that we are increasingly becoming civilized.
Every now and then, the stories of human cruelty, barbarity, beastliness and lawlessness are heard and seen, and we look the other way as if this is not our concern. Our children are growing up seeing these images in newspapers and on TV. With no proper teaching available regarding the desired way of life, about the role of humans in relation to their Creator and expectations of God from those whom He created and to whom they have to eventually return, our children will consider every act as right in order to meet their materialistic desires. Aren’t we destined to see more bloodshed by our children, who will either be perpetrators or victims, unless we act now?
We must remember that God does not desire just a few ritualistic prayers, at a demarked place and at a denoted time. There are certain obligations that need to be fulfilled, in return to all that we have got from Him. The chief responsibility is to learn to do all actions for God and train our intellect, senses, soul and body so that they work either for God or the benefit of His creations. Remember, God treats all his creations as equal and we are nobody to create hierarchy or divisions!
This attempt at training is called ‘Jehad-e-Akbar’, meaning ‘the chief Jehad or ‘the grand Jehad’ by Muslims; the word ‘Muslim’ itself signifying ‘musallam iman’ or ‘complete faith in God and His teachings’. A man who has successfully pursued this path of Jehad will have complete faith in God and will dedicate all his actions to please God. He will be able to train his self in such a manner that none of his action inflicts harm or suffering on innocent creatures, will aspire to work for the good of others, without expecting rewards or favours in return. He will pursue knowledge from wherever it comes, knowledge which has immense benefits. He will endeavour to add rich attributes to his personality so as to enable him to gain wisdom, intellect, piety, thankfulness, kind-heartedness, truthfulness, patience, courage and loyalty. No doubt, God has sent His Messengers/Avatars to impart knowledge of these traits, and they themselves were the chief torchbearers of this way of life.
Writes Ibrahim Amini: “We must know while confronting self, compromise and peace settlement is not possible, and what is required is a devastating blow making him (one’s own self) crippled permanently from plotting any further conspiracies. In order to achieve happiness and salvation there is no other alternative except to follow this course, and because, of this reason struggle against the self has been called in traditions as – “Greater Crusade: (Jehad-e-Akbar). Here we would quote few examples from the Commander of the Faithful Imam Ali:
Take over the possession of your self – through continuous struggle.
Gharar al-Hukm, vol. 1. p. -13
And said:
Fight and dominate over self’s whims and passions. Because, otherwise if they succeeded in making you their prisoner – they will treat you in a most humiliating manner destroying you eventually.
Gharar al-Hukm, vol. 1. p-138
And said:
Be aware! That Paradise is purchased through self-struggle. Therefore, who is engaged in self-struggle will be victorious. Paradise (or self) is the greatest reward for someone who really appreciates their worth.
Gharar al-Hukm, vol. 1. p-165
And said:
By means of fighting against the self, incite him towards God’s worshipping. Fight him the way one must fight with his worst enemy, and dominate over him like the domination of victor over his opponent. The most powerful person is the one who is victorious over his self.
Gharar al-Hukm, vol. 1. p-371
And said:
A wise man keeps himself engaged in struggle against his self, thus, reforming and preventing him from indulging into passions and amusements, and in this manner subdues him ultimately taking over his possession. Such a wise person is so must preoccupied in his self-refinement that is totally detached with the world, whatever it contains and its dwellers.
Gharar al-Hukm, vol. 1. p-237
This struggle against self is so important that even Prophet Mohammad called it the “Greater Struggle” and held it higher than a physical fight. Those who have tried would know how easy it is to kill the other or get killed than kill the passions that arise inside the body.
The Commander of the Faithful Imam Ali had narrated:
That the prophet dispatched his soldiers to battle front to fight against the enemy. When the soldiers returned triumphant, the prophet said: ‘Congratulations! For those who have successfully completed the “Minor-Struggle”, (Jehad-e-Asghar), but they have yet to engage themselves into Greater-Struggle (Jehad-e-Akbar)’. He was asked: ‘Oh Prophet of God! What is the Greater – Struggle?’
‘Struggle against the self’. Replied the Prophet.
Wasail al-Shia, vol. II. p-124
The Commander of the Faithful Imam Ali said:
The best crusade is the struggle of someone, who fights’ against his self located between his two sides.
Gharar al-Hukm. vol. 11 p. -124
In his death will the Prophet said to Imam Ali:
Oh Ali! The best struggle is the struggle of someone who made his night into morning without thinking to oppress a single individual.
Wasail al-Shia. vol. 11, p. -123
Writes Amini: “In these traditions the importance of struggle against the self have been described as “Greater-Struggle” or Supreme Crusade – the crusade which is even superior than the crusade for the sake of God-Almighty (Jehad fi Sabi lillah). Considering the exalted position of crusade for the sake of God, which is considered as one of the most superior worship – the importance and worth of self-struggle becomes explicitly clear.”
Imam Jafar Sadiq said:
How good is a servant of God who struggles against the self and his passions for the sake of God’s Pleasure. Whoever becomes victorious over the self’s whims and passions has already achieved God’s-Pleasure. Whoever offers resistance, and with humility in front of God, allows the reason to control imperious-self would receive the greatest blessing.
There exists between the servants of God and Him nothing darker and horrible barrier than the imperious-self and his passions; and in order to destroy their roots forever, there is no armament better than the realization to seek God, humility, hunger, thirst during the day (i.e. fasting), and night awakening (i.e. engaging in night prayers and having humming communications with God-Almighty [remember chant of ‘Aum’]). Such a person if dies in this course leaves the world as a martyr, and if remains alive would ultimately attain the exalted position of God’s Nearness. God-Almighty has promised in the Holy Quran that those who strive in His cause will certainly be guided towards His path and verily, God is with those who do right.
When you encounter another struggler endeavouring in self-refinement better than your own efforts, then reprimand your self severely, and remind him to be more careful and determined. In accordance with Divine do’s and don’ts make a bridle for the self and like a master, training his inexperienced and wanton slave, encourage your self towards virtuous deeds. The Prophet offered so much prayer that his feet become swelled, in response to people’s complaint, replied: should not I be thankful to God-Almighty?
By these serious endeavours in worship the Prophet wanted to teach a lesson to his community. Therefore, one should never be negligent from endeavours, worship, and ascetism. Known that! If you could witness the sweetness of worshipping and other blessings and if your heart becomes illuminated with Divine Light – you will not be ready to discontinue it for an hour, even if they cut off your body into several pieces. Therefore, the negligence from worshipping shall never be possible except being deprived from advantages of competing for achieving immunity against sins and attaining God’s – Blessings.
It was this reason why the Imams never forgot the worship of God in the most adverse of circumstances. Once, in the battle of Siffin, when the war was at peak, Ali was intermittently looking at the sky, while fighting with the opponents. Somebody asked him the reason for this and Ali said that he was seeing whether it was time for prayer. The questioner was surprised and asked whether the situation was right for prayer. Ali replied that it was for this alone that he was fighting.
Those on Husain’s side too surely knew of the importance of prayers. Two of his companions came forward to stop all the arrows being shot by the opponents on their chest as Husain and the rest of the companions offered the noon prayers on the day of 10th Moharram. Husain was the lone survivor fighting the enemy in the battlefield when it was time for the evening prayers. Husain kept his sword in shield to commence his prayers. Again, this was why he was fighting. Enemy who called himself Muslim surrounded him. As Husain supplicated himself to God – the Almighty – Shimr crawled on his back with a dagger and started severing Husain’s head from the body. Husain’s head was severed from his body as his forehead lay on ground in the worship of God.
Quran (2:154) says:
And do not speak of those who are slain in Allah’s way as dead; nay, (they are) alive, but you do not perceive.
Says Pooya/Ali Commentary:
“Those, who die and give themselves fully for the sake and in the way of Allah, are not dead. They are alive, attached and closely connected with the ever-living Allah.”
It is reported that verse 154 was revealed for the Muslims who were slain in the battle of Badr. In those days the new converts to Islam, like the disbelievers, thought that death means loss of life forever.
Fisabilillah means “in the way of Allah” or “for the cause of truth”. “The way of the Devils” means “for the cause of falsehood” (Quran, Surah Nisa: 76). Sale’s interpretation of fisabilillah (wars fought against non-Muslims to propagate Islam) is a deliberate distortion. There is no compulsion in religion (Quran, Surah Baqarah: 256); therefore, the Holy Prophet went to war only when it was forced upon him.
All the created beings are given the opportunity to prove their potential; therefore, everyone is tried with something of fear, hunger, and loss of possessions and children. Those who have attained the highest spiritual maturity through personal virtues, ability to exercise patience, with faith and reliance upon Allah, face the trials successfully and reach the highest stations nearest to Allah. Each individual occupies a different status according to the degree of faith and patience he employs to encounter the test and trial. Some souls are not considered fit to be tried. It is their misfortune. The exemption may be to let their infidelity or hypocrisy grow to its full scope for which there is a painful punishment. (Quran, Surah Ale Imran: 178).
The Holy Prophet and the 12 holy Imams occupy the highest status near Allah with reference to the faith in and reliance upon Allah, personal virtues and ability to exercise patience. For the cause of truth, in the way of Allah, they gladly suffered every kind of misery, hardship and calamity of the utmost severity throughout their lives. Only once in the history of the world all kinds of trials to the maximum conceivable degree have been happily and triumphantly endured and coped with by Imam Husain and his family and friends in the land of Karbala. No less was the situation of the other holy Imams under the tyrannical rule of the Umayyad and Abbasid rulers.
The Holy Prophet has rightly observed:
This world is a prison for the believer and a paradise for the disbeliever.
A poor Jew once asked Imam Hasan to tell him how could his poverty be a paradise and Imam’s plenty be a prison?
The Imam replied:
If you would know the miseries awaiting the disbelievers, and the blessings in store for the believers in the life of hereafter, you will then agree that even your present plight is a paradise compared to those miseries, and my affluence here is a prison for me as compared to the blessings that will be bestowed on me there.
Now see verses 2:155-156 of Quran:
And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient,
Who, when a misfortune befalls them, say: Surely we are Allah’s and to Him we shall surely return.
Aqa Mahdi Pooya says:
“This is the attitude of a faithful when a misfortune befalls him or he suffers a loss. It is the summary of all that which Islam teaches. We are His. We unconditionally submit to His will. We shall return to Him. He is our destination. Whoso makes his life a true expression of this description becomes His prime favourite for His grace, blessings and guidance. The Holy Prophet who stands first and foremost in submission to Allah is the ideal model of this expression, which has further been elaborated in verse 163 of Aal-e-Imran.
However, there is no denying the fact that Muslims have been enjoined to take up armed struggle, if necessary. Writes Amini: “Armed struggle becomes compulsory only under certain special times and circumstances, further it is not incumbent upon every one (Wajib-e-aini), rather is a collective obligation (Wajib-e-kifai), and some people are free from this obligation. During certain periods armed struggle is not required at all, or is required to the extent of collective obligation, e.g. if required number of people had assumed this obligation, then the others are excused. Apart from this it is not incumbent upon women, elderly men, handicapped, and sick people. But on the contrary, struggle against the self is incumbent upon everyone as an individual obligation (Wajib-e-aini) during all times, circumstances, and situations, must be continued till the very last moments of life, and nobody under any condition except the impeccables (Ahlulbayt) will ever be free from this requirement.”
Also he says: “The struggle with self is harder than all the worships even the armed struggle in which a combatant risks his life by accepting martyrdom. Because, absolute surrender before God-Almighty, self-struggle against self’s whims and passions for the entire life, and journeying towards the straight path of perfection is much more difficult than the fighting of valiant warrior with the enemy in the battle field for a moment and ultimately achieving martyrdom. In fact, self-struggle is so hard that except with continuous resistance, tolerance of pains and anguishes, and without God’s Assistance it is not possible. It is because of this reason that we recite five times every day in daily prayers the sentence:
(O God!) Show us the straight path.
To follow up the straight path of perfection is so difficult that the Prophet of Islam said to God-Almighty:
Oh God! Don’t leave me at the disposal of my self even for the fraction of a second.
Considering the difficulties in the path, the God has made a promise:
And those who strive in our cause – we will certainly guide them to our paths. For verily God is with those who do right.
Quran, 29.69
This said and done, the Prophet also talked of a smaller Jehad (Jehad-e-Asghar) where one has to fight the evils that are plaguing the society. However, Jehad-e-Asghar is only for those who have reached a certain level of self-development.
Devote yourself to the God; throw out the love of this world from your heart; then only will you be able to face the evils and wrongdoings of this world with courage and steadfastness and become a true human being, because if there is anything that the evil forces are afraid of, it is the true human beings. This is so because they are afraid that even if a single human being is born who cherish those lofty human values taught by the Avatars/Messengers, he will stand up and fight against their evil and selfish desires, and their benefits will get jeopardized.
As the world moves to anarchy, corruption and violence, it is the responsibility of each one of us that we endeavour to become true human beings, following the enlightened path shown by revered Avatars like Krishna, Mahavira, Buddha, Jesus or Mohammad.
As Ali says, in Khutba-e-Shaqshaqia, that God has taken a promise from the knowledgeable as per which they would not remain passive witness and satisfied upon seeing the injustice of the oppressor and the hunger of the oppressed.
Imam Ali used to say to his followers:
This is a clear call for action, even though one has to pass through dangerous valleys. This is also to remind of death, which is inevitable. If you have faith in these, then you will not lead a life of carelessness, more centred towards worldly attractions, rather than doing acts that are good and for betterment of others, and will deliver rich dividends hereafter.
Study the life of Husain whose stand against the tyrannical rule of the monarch Yazid led to the slaughter of his entire family before he too was finally killed in the cruellest of fashions. Knowing fully well that he was bound to be looser in the worldly terms, outnumbered as his handful of followers were against the mighty army of Yazid, not for once did Husain think of abdicating his stand. His supreme sacrifice reflects human values at their zenith, something that Gita and Quran do not tire of talking repeatedly.
So if you are follower of either of the two, remember God in the way that he ought to be remembered and tread the path of self-development. If you are moving on that direction, the natural fall-out will be that you will not remain a mute witness to evil and injustice that has filled our society. This is Jehad-e-Akbar for Muslims; this is the path that Krishna taught all through the Gita. Truly speaking, Gita is nothing but the elaboration of the concept of Jehad.
It is clear that Jehad was introduced because God wanted truthful and righteous men to contribute towards upholding of truth and righteousness. He wanted all of us to dwell in a vibrant society where struggle towards the right path continued ceaselessly. In a way, Jehad-e-Akbar was the fight against one’s self and Jehad-e-Asghar (or the smaller Jehad) was the attempt to improve the society. Armed struggle was only in self-defence or to eliminate the fitna, which is called Qitaal and about which we would read a bit later.
Quran explicitly states that fighting has to be in self-defence. See 2:190:
And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.
Pooya/Ali Commentary says: “The message of Islam is universal. From early times the Muslims were only permitted to fight in self-defence. When there is no option, and in the face of persecution, however, the Muslims must fight. The strength of Islam lies in its certainty of ultimate victory over aggression, transgression, and ascribing falsehood to Allah and His last Prophet. Fitna can mean oppression, persecution, seduction - all implying the “discord” that attachment with ghayrallah (other-than-Allah) brings about. It is used as in verse 217 of this surah - war is detestable but fitna is worse than slaughter. Islam promotes peace, order and harmony in the human society and keeps man on the right path. When the enemies of Islam found that the light of this message was sweeping darkness from every corner, the disbelievers vowed to annihilate it. It was only then that, no recourse being left for the believers, they had to resolutely take up the sword in defence. Verses 39 and 40 of al Hajj also give permission to fight when any people is wronged, oppressed and persecuted.
If Numbers 25:1 to 3 and 31:7 to 18 in the Old Testament are read carefully, one comes to the conclusion that when the Israelites, in Shitim, began to worship the gods of Moab, the Lord God asked Moses to “take all the leaders of the people and hurl them down to their death before the Lord.”
And they made war on Midians as the Lord has commanded Moses, and slew all the men. The Israelites took captive the Madianite women and children, and carried off all their cattle, their flocks and their property. They burnt all their cities. Moses asked them to kill every male child and every women who has had intercourse with a man.
Likewise, Gita too lays maximum stress on fight against the self. ‘Iswararpana’ is the term used to offer all deeds to God in Gita
On Me all action
Casting, with mind on the over-soul,
Being free from longing and from selfishness,
Fight, casting off thy fever.
Gita. 3.30
Casting (all) actions upon Brahman,
Whoso acts abandoning attachment,
Evil does not cleave to him,
As water (does not cleave) to a lotus leaf.
Gita. 5.10
Yet, when the situation demanded so, Krishna made Arjuna to fight when he was shirking from doing so. A passage in Gita referring to the negative state of the spirit of Arjuna which Krishna wants to correct (it is from the beginning of the second chapter):
Krishna says to Arjuna: What is the matter with you? Why have you lost courage? You are a great hero, a model Khsatriya with an unsullied name… Your attitude at the call of battle is as incomprehensible as darkness covering the sun, neither meeting with death, wood absorbing fire, salt dissolving water, the frog swallowing the serpent, or the fox defying the lion. You are a sensible man. Wake up. Take courage. War is not made with rose water. Live up to your reputation and get rid of these silly ideas. Kindness towards opponents in battle is misplaced… Did you know hither to that the Kauravas were your kinsmen?
M. Subedar, Gita Explained by Dnyaneswar Maharaj P. 59
Yet, Krishna is the greatest upholder of peace and truth. Ironical? No! Only the one with a conscious self can understand this subtle difference.
If certain misguided Hindus take this statement of Krishna in the narrowest possible meaning and use it to plunder and kill innocent, for their own personal or political gains, would you blame it on Krishna’s teachings. It is unfortunate the face of Islam is distorted when certain misguided Muslims use Jehad for reasons other than what it had been meant for. Islamic view of Jehad is exactly the same as the teachings of Gita, with not an iota of difference.
When Krishna talks of fight, there is an underlying message, a great cause, benefit of humanity and its lofty values and foremost of all, upholding the worship of One Absolute God. Krishna and Arjuna both knew of the evils that had begun to plague the society in which they were living. That is why they have not been discussed. Yet, they always remain in the background. Due to this, some writers have understood the teachings of Gita and the actual purpose of the battle of Mahabharata wrongly. The yearning for God’s happiness, the height of spiritual attainment, willingness to be of help and die for a right cause and principles of upholding the truth and justice that Krishna showed is inherent in every verse of Gita.
Same is the case with Jehad. Call for armed conflict in few verses of Quran cannot be viewed independently as some self-centred or ignorant Muslim teachers and the detractors of Islam portray it to be.
Arjuna is first asked to stand firm in the unitive way (yoga) and then he is asked to stand up and fight (III, 42). Most of the Gita describes the unitive way to reach God through various means. One such way is unitive contemplation (Dhyana-Yoga) that is discussed in detail in Chapter VI:
The Self is dear to one (possessed) of Self, by whom even the Self by the Self has been won, for one not (possessed) of Self, the Self would be in conflict with the very Self, as if an enemy.
Through realizing one’s self by recognizing the Self in it, one can reach union with God. And once the mind and intelligence is surrendered to God, then man should fight in the way of God.
Therefore at all times remember Me (God) and fight: when your mind and intelligence are surrendered to Me, you shall come to Me; (have) no doubt.
Despite the imperative nature of fighting, it is still made a secondary matter to the contemplation of the Absolute and realizing one’s self.
This is exactly the concept of Jehad in Islam, where the man is required to fight with his own self and only when he has incorporated all the teachings and reached a level where he truly recognizes the God, his duty begins of trying to put an end to the evils around him. Without the realization and adherence of the Absolute, Jehad in Islam is not possible. And one who attains this realization and shows strict adherence to the teachings is surely not going to commit injustice, cruelty or suppression of human rights of others. Instead Jehad leads a person to the height where all divisions on the basis of caste, religion, belief or creed lies shattered and the Muslim takes the side of truth, even though he has to make sacrifices for upholding the truth. Jehad can never be a fight for a piece of land or material benefits. And more than armed combat (which is the last stage referred to as Qitaal), Jehad will be more of deeds, against injustice and oppression.
Through realizing one’s self through recognizing the Self in it, one can reach union with God. And once the mind and intelligence is surrendered to God, then the man should fight in the way of God.
Therefore at all times remember Me (God) and fight: when your mind and intelligence are surrendered to Me, you shall come to Me; (have) no doubt.
Just ponder for a while. What is the greatest evil plaguing the present society in India? Our view, which we have formulated after talking to several people, is that the greatest cause of all evil is that Indians have begun to accept everything as it is. They see corruption and remain mute witness. They see injustice being perpetrated, and they are least bothered. They see white-collared crimes happening all around, and do nothing. This evil has become widespread so much so that they wait at railway stations for hours but the train do not come, even if it is because the one who has to drive it decided to sleep for another few hours; they see accident victims dying on the roadside and look the other way; they know of spurious drugs and products ruining their lives and those of their children, industries emitting pollution beyond permissible limits, porn being shown on cable, and so on, but remain mute spectators. Fear of losing a bit of what they have make them do that. Just imagine, if just 10 per cent of Muslims in India are to get up and say that they won’t allow any such act being perpetrated, won’t allow human rights to be violated and would always take the side of the oppressed, the weak and the poor. Won’t the Indian society become a better place to live?
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The Subject of Kafar
Muslims are often criticized for calling Hindus as kafars (kafirs). What is the meaning of this word? Are Hindus kafars? Let us see!
“The term ‘Kafar’ (normally translated as ‘Unbeliever’ by Muslims) is derived from the root ‘Kafara’ which means (1) to cover, (2) to deny, (3) to show ingratitude. So ‘Kafar’ means he who hides a thing, or denies it, or is ungrateful to God, or who does not thank God for what He has provided to him. ‘Kafar’ in Arabic has also been used for a peasant, since he covers the seed. The term is used in one or other of these several senses. Generally it is used to mean one who did not listen to Prophet Mohammad in his time or did not recognize the Supreme Being who had provided one and all the good things of life.
In verses Q 14:32-34 & Q.17: 67 (as numbered in Pickthal’s Translation) the term ‘Kafar’ is used in the sense of ‘ungrateful’ and applied to all humanity.
The term is also applied to the Jews of the Prophet’s time (Q.17:8) since they had neglected their scripture, the Torah. In verse (Q.21: 94), the term is applied to God Himself since He recognizes our rewards or does not hide one’s good work. The same idea is conveyed in the Gita (2:40). In Quran (Q. 29:7) the term means to blot out, to remit, to cover sins. In (Q.4: 150-151), it is pointed out that the real Kafars are those who recognize certain messengers of God and deny others.”
You have seen the meaning of Kafar and its usage in Quran. Now let us see whether the Muslims are justified in calling Hindus as ‘Kafars’. If we take Unbeliever as the meaning, then we cannot call Hindus as ‘Kafars’ as they, or at least a greater percentage of them, believe in the Unity of God. If Muslims call the Hindus as ‘Kafars’ owing to their idol worship, then they must know that there are a lot many Hindus, the Arya Samajis, who do not believe in idol-worship. In such a situation, ‘Kafar’ will have to be applied on case-to-case basis and not to community on the whole.
In Q.4: 150-151, it is said that Kafars are those who recognize certain messengers of God and deny others. If we take this meaning to be correct, then that would mean that all, including the Christians, the Jews, and the Hindus would come in the fold of Kafar. However, since Muslims do not regard Christians and Jews as Kafars, it means this meaning too is not applicable.
If Kafar is used for denying a tenet of Islam, then before the finger is pointed at the Hindus, various sects of Islam would start pointing fingers at each other. We all know that the subject of Caliphate is such where they deny each other’s Caliphs.
What does Kafar mean then? Kafar is used in relation to God. Therefore, does Kafar means one who denies the presence of God? Surely, there are a lot many atheists in this world. This cannot be true, because various messengers of God have said that after sincere attempt to reach the truth, if one comes to conclusion that there is no God, then that person too would be rewarded.
In our view, Kafar means one who knows the truth about God and His Apostles, yet denies it. This has happened in the past when religious books were deliberately distorted and might still continue to happen in future. Such people are Kafars and worthy of great punishment, as per Islam.
Term Kafar seems to be synonymous with the term ‘atatayinah’ or those who have fallen from Dharma. Since the Kauravas had fallen away from the true Vedic teachings regarding God, the Kauravas are called ‘atatayinahs’ in Gita. (I.36). Gita tells there were few on Kaurava’s side who knew what Krishna was saying was true but did not accept it for fear of loss of worldly position and benefits. Drona and Bhima were certainly such people. That Drona and Bhima were the priests of highest ranks, there surely must be several others on their side. In the Manusmriti and other books ‘atatayinah’ are described as those who are incendiary, poisoners, murderers, plunderers and those who commit excesses and a death penalty has been prescribed for them. Manusmriti enjoins:
Kill the atatayinah at sight.
Isn’t the concept of Jehad and that of Kafar same as per Hindu and Muslim scriptures?
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