ISLAM DENOUNCES TERRORISM

Introduction

God commands justice and doing good and giving to relatives. And He forbids indecency and doing wrong and tyranny. He warns you so that hopefully you will pay heed. (Qur'an, 16:90)
God commands justice and doing good and giving to relatives. And He forbids indecency and doing wrong and tyranny. He warns you so that hopefully you will pay heed. (Qur'an, 16:90)
As Muslims, we strongly condemn the terrorist attacks on two major cities of the United States of America on September 11, 2001, which caused the death and injury of thousands of innocent people, and we offer our condolences to the American nation. These attacks propelled the important issue of the true source of terrorism to the top of the world agenda. Thus, it has been announced to the entire world that Islam is a religion of peace and tolerance that summons individuals to compassion and justice. Many world leaders, leading media organisations, television and radio stations said that true Islam forbids violence, and encourages peace between people and between nations. The Western circles that have come to a full grasp of the religion of Islam and are well-informed about Islam as commanded by God in the Qur'an noted clearly that the words "Islam" and "terror" cannot stand side by side, and that no divine religion permits violence.

This book maintains that the source of the terror that we condemn is definitely not from a divine religion, and that there is no room for terrorism in Islam. This is made clear in the Qur'an, the main source of Islam, and in the practices of all true Muslim rulers, the Prophet Muhammad being the foremost of them. This book reveals, in the light of the verses of the Qur'an and with examples from history, that Islam forbids terrorism and aims to bring peace and security to the world.
As is known, for centuries, various acts of terrorism have been carried out in different parts of the world by different groups for a variety of purposes. Sometimes a communist organisation, sometimes a fascist group, and sometimes radical and separatist factions assume responsibility for these acts. While countries like America often became the target of attacks by racist and marginal terrorist groups, the European countries have been centre stage for violent acts carried out by terrorist groups. 17 November in Greece, RAF (Red Army Faction) and Neo-Nazis in Germany, ETA in Spain, Red Brigades in Italy and many other organisations seek to make their voices heard through terror and violence by killing innocent and defenceless people. The nature of terrorism changes with changing world conditions and increases its impact and power with the new means made possible by developing technology. In particular, mass communication tools such as the Internet extend the scope and influence of the terrorist activities considerably.
Besides the Western organisations, there are also other terror organisations of Middle East origin. Terrorist attacks are carried out by these groups in all corners of the world. Sadly, the fact that the perpetrators of various terrorist acts carry Christian, Muslim or Jewish identities cause some people to put forward claims which do not concur with divine religions. The truth is that even if terrorists have Muslim identities, the terror they perpetrate cannot be labelled "Islamic terror", just as it could not be called "Jewish terror" if the perpetrators were Jews or "Christian terror" if they were Christians. That is because, as will be examined in the following pages, murdering innocent people in the name of a divine religion is unacceptable. We need to keep in mind that, among those who were killed in New York and Washington, there were people who loved the Prophet Jesus (Christians), the Prophet Moses (Jews) and the Prophet Muhammad (Muslims). Unless forgiven by God, murdering innocent people is a great sin that leads to torment in Hell. No one who is religious and fears God would do such a thing.
The aggressors can commit such violence only with the intention of attacking religion itself. It may well be that those who carried out this violence did so to present religion as evil in the eyes of people, to divorce people from religion and to generate hatred towards those who are religiously inclined. Consequently, every attack on American citizens or other innocent people having a religious facade is actually an attack made against religion.

Religion commands love, mercy and peace. Terror, on the other hand, is the opposite of religion; it is cruel, merciless and demands bloodshed and misery. This being the case, the origins of a terrorist act should be sought in disbelief rather than in religion. People with a fascist, communist, racist or materialist outlook on life should be suspected as potential perpetrators. The name or the identity of the triggerman is not important. If he can kill innocent people without blinking an eye, then he is a nonbeliever, not a believer. He is a murderer with no fear of God, whose main ambition is to shed blood and to cause harm. For this reason, "Islamic terror" is an erroneous concept which contradicts the message of Islam. The religion of Islam can by no means countenance terrorism. On the contrary, terror (i.e. murder of innocent people) in Islam is a great sin, and Muslims are responsible for preventing these acts and bringing peace and justice to the world.

ISLAMIC MORALITY : THE SOURCE OF PEACE AND SECURITY

Islamic Morality: The Source of Peace and Security

Eat and drink of God's provision and do not go about the earth corrupting it. (Qur'an, 2:60)
Some of those who say that something is done in the name of religion may, in fact, misunderstand that religion and as a result, practice it wrongly. For that reason, it would be wrong to form ideas about that religion by taking these people as an example. The best way of understanding a religion is to study its divine source.
Islam's divine source is the Qur'an, which is based on concepts of morality, love, compassion, humility, sacrifice, tolerance and peace. A Muslim who lives by those precepts in its true sense will be most polite, careful of thought, modest, just, trustworthy and easy to get on with. He will spread love, respect, harmony and the joy of living all around him.
Islam is the Religion of Peace
Terror, in its broadest sense, is violence committed against non-military targets for political purposes. To put it another way, targets of terror are entirely innocent civilians whose only crime, in the eyes of terrorists, is to represent "the other side".
For this reason, terror means subjecting innocent people to violence, which is an act bereft of any moral justification. This, as in the case of murders committed by Hitler or Stalin, is a crime committed against mankind.
The Qur'an is a Book revealed to people as a guide to the true path and in this Book, God commands man to adopt good morals. This morality is based upon concepts such as love, compassion, tolerance and mercy. The word "Islam" is derived from the word meaning "peace" in Arabic. Islam is a religion revealed to mankind with the intention of presenting a peaceful life through which the infinite compassion and mercy of God manifest on earth. God calls all people to Islamic morals through which compassion, mercy, peace and tolerance can be experienced all over the world. In Sura Baqara, verse 208, God addressesbelievers as follows:
O You who believe! Enter absolutely into peace (Islam). Do not follow in the footsteps of Satan. He is an outright enemy to you.
As the verse makes clear, security can only be ensured by "entering into Islam", that is, living by the values of the Qur'an. The values of the Qur'an hold a Muslim responsible for treating all people, whether Muslim or non-Muslim, kindly and justly, protecting the needy and the innocent and "preventing the dissemination of mischief". Mischief comprises all forms of anarchy and terror that remove security, comfort and peace. As God says in a verse, "God does not love corruption". (Qur'an, 2:205)
Murdering a person for no reason is one of the most obvious examples of mischief. God repeats in the Qur'an a command He formerly revealed to Jews in the Old Testament thus:
...if someone kills another person - unless it is in retaliation for someone else or for causing corruption in the earth - it is as if he had murdered all mankind. And if anyone gives life to another person, it is as if he had given life to all mankind... (Qur'an, 5:32)
As the verse suggests, a person who kills even a single man, "unless it is in retaliation for someone else or for causing corruption in the earth", commits a crime as if he had murdered all mankind.
This being the case, it is obvious what great sins are the murders, massacres and attacks, popularly known as "suicide attacks", committed by terrorists. God informs us how this cruel face of terrorism will be punished in the hereafter in the following verse:
There are only grounds against those who wrong people and act as tyrants in the earth without any right to do so. Such people will have a painful punishment. (Qur'an, 42:42)
All these reveal that organising acts of terror against innocent people is utterly against Islam and it is unlikely that any Muslim could ever commit such crimes. On the contrary, Muslims are responsible for stopping these people, removing "mischief on earth" and bringing peace and security to all people all over the world. Islam cannot be reconciled with terror. Just the contrary, it should be the solution to and the path to the prevention of terror.
God has Condemned Wickedness
God has commanded people to avoid committing evil: oppression, cruelty, murder and bloodshed are all forbidden. He describes those who fail to obey this command as "following in Satan's footsteps" and adopting a posture that is openly revealed to be sinful in the Qur'an. A few of the many verses on this matter in the Qur'an read:
But as for those who break God's contract after it has been agreed and sever what God has commanded to be joined, and cause corruption in the earth, the curse will be upon them. They will have the Evil Abode. (Qur'an, 13:25)
Eat and drink of God's provision and do not go about the earth corrupting it. (Qur'an, 2:60)
Do not corrupt the earth after it has been put right. Call on Him fearfully and eagerly. God's mercy is close to the good-doers. (Qur'an, 7:56)
Those who think that they will be successful by causing wickedness, upheaval and oppression, and by killing innocent people are committing a great error. God has forbidden all acts of wickedness involving terrorism and violence, condemned those who engage in such acts and said "God does not uphold the works of those who cause mischief." in one of His verses. (Qur'an, 10:81)
In the present age, however, acts of terrorism, genocide and massacres occur all over the world. Innocent people are being savagely killed, and countries where communities are being brought to hate each other for artificial reasons are drowning in blood. These horrors in countries with different histories, cultures and social structures may have causes and sources peculiar to each. However, it is evident that the fundamental cause is a moving away from morality based on love, respect and tolerance that religion brings with it. As a result of lack of religion, communities emerge that have no fear of God and believe that they will not be called to account in the hereafter. Since they believe that, "I will not have to account for my actions to anyone," they can easily act with no compassion, morality or conscience.
The existence of hypocrites who emerge in the name of God and religion, but actually organise themselves to commit wickedness condemned by God, is indicated in the Qur'an. One verse talks about a gang of nine men who planned to murder the Prophet by swearing in the name of God:
There was a gang of nine men in the city causing corruption in the land and not putting things right. They said, "Let us make an oath to one another by God that we will fall on him and his family in the night and then say to his protector, We did not witness the destruction of his family and we are telling the truth." They hatched a plot and We hatched a plot while they were not aware. (Qur'an, 27:48-50)
As this incident described in the Qur'an reveals, the fact that people do things "in the name of God" or even swear in His name, in other words that they use the kind of language designed to show themselves as very religious, does not mean that what they do is in conformity with religion. On the contrary, what they do can be quite against the will of God and the morality of religion. The truth of the matter lies in their actions. If their actions are "causing corruption and not putting things right", as the verse reveals, then you can be sure that these people cannot be truly religious, and that their aim is not to serve religion.
It is quite impossible for someone who fears God and has grasped the true morality of Islam to support violence or wickedness, or to take part in such actions. That is why Islam is the true solution to terrorism. When the sublime morality of the Qur'an is explained, it will be impossible for people to connect true Islam with those who support or join groups that aim at hatred, war and chaos. That is because God has forbidden wickedness:
Whenever he holds the upperhand, he goes about the earth corrupting it, destroying (people's) crops and breeding stock. God does not love corruption. When he is told to have fear of God, he is seized by pride which drives him to wrongdoing. Hell will be enough for him! What an evil resting-place. (Qur'an, 2:205-206)
As can be seen from the above verses, it is out of the question for someone who fears God to turn a blind eye to even the smallest action that might harm mankind. Someone who does not believe in God and the hereafter, however, can easily do all kinds of evil, since he thinks he will not have to account to anyone.
The first thing that needs to be done to rid the world of the present-day scourge of terrorism is to use education to do away with deviant irreligious beliefs that are put forward in the name of religion, and to teach people true Qur'anic morality and to fear God.
The Responsibility of Believers
Those who have no concern for events unless they directly affect them are bereft of the insight that espouses unselfishness, brotherhood, friendship, honesty and the service that religion bestows upon people. Throughout their lives, such people try to satisfy their own egos by merely wasting their means, totally unaware of the threats humanity faces. In the Qur'an however, God praises the morals of those who strive to bring good to their surroundings; those who are concerned about the events that take place around them and who call people to the right way. In a verse from the Qur'an, a metaphor is given for those who offer no good to others and those who always act on the path of goodness:
God makes another metaphor: two men, one of them deaf and dumb, unable to do anything, a burden on his master, no matter where he directs him he brings no good, is he the same as someone who commands justice and is on a straight path? (Qur’an, 16:76)
As the verse points out, it is obvious that those who are "on a straight path", are those who are devoted to their religion; fear and heed God, hold spiritual values in high regard, and are filled with eagerness to serve people. In general, such people are there to serve humanity and bring with them great benefits to mankind. For this reason, it is very important for people to learn about the true religion and live by the morals explained by the Qur'an - the final Revelation from God. In the Qur'an, God defines those people who live by such high morals:
Those who, if We establish them firmly on the earth, will keep up prayer and pay the welfare due, and command what is right and forbid what is wrong. The end result of all affairs is with God. (Qur’an, 22:41)
God Commands Us to Do Good Deeds
A Muslim is someone who abides by the commands of God, tries scrupulously to live by Qur'anic morality, peace and harmony, which make the world a more beautiful place and lead it to progress. His aim is to lead people to beauty, goodness and well-being. The Qur'an says:
... And do good as God has been good to you. And do not seek to cause corruption in the earth. God does not love corrupters. (Qur'an, 28:77)
Someone who adopts the Islamic faith wishes to earn God's pleasure and compassion and to enter heaven. He has to make strenuous efforts to do this, and to adopt a morality acceptable to God while he is in this world. The clearest manifestations of this morality are compassion, pity, justice, honesty, forgiveness, humility, sacrifice and patience. The believer will behave well towards people, try to perform good deeds and spread goodness. In His verses, God commands:
We did not create the heavens and earth and everything between them, except with truth. The Hour is certainly coming, so forgive [men's failings] with fair forbearance. (Qur'an, 15:85)
... Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travellers and your slaves. God does not love anyone vain or boastful. (Qur'an, 4:36)
... Help one another in benevolence and piety. Do not help each other to wrongdoing and enmity. And fear God. God is severe in retribution. (Qur'an, 5:2)
As the verses have made clear, God wishes those who believe in Him to behave well towards people, to cooperate with each other when it comes to goodness, and to avoid wickedness.
In Sura Anam,verse 160, God promises that "anyone who comes with a fine deed will have ten more like it. But those who produce a bad action will only be repaid with its equivalent and they will not be wronged."
In His book, God describes Himself as He who knows "the secrets of men's hearts", and warns people to "avoid all kinds of evil." A Muslim therefore, which means "one who surrenders himself to God" must evidently be someone who does his best to fight terrorism.
A Muslim does not remain indifferent to what goes on around him, and never adopts the mentality that nothing matters as long as it does not harm him. That is because he has surrendered himself to God. He is His representative, and an ambassador of good. He cannot, therefore, remain indifferent in the face of cruelty and terrorism. In fact, the Muslim is the greatest enemy of terrorism, which kills people who have done no wrong. Islam is against all forms of terrorism, and tries to prevent it right from the beginning, in other wordson the level of ideas. It demands peace between people and for justice to prevail, and commands people to avoid discord, conflict and wickedness.
God Commands Us to Be Just
The true justice described in the Qur'an commands man to behave justly, making no discrimination between people, to protect peoples' rights, not to permit violence no matter what the circumstances, to side with the oppressed against the oppressor and to help the needy. This justice calls for the rights of both parties to be protected when reaching a decision in a dispute, assessing all aspects of an incident, setting aside all prejudices, being objective, honest, tolerant, merciful and compassionate. For instance, someone who cannot assess events in a moderate way, and who is swayed by his emotions and feelings, will fail to arrive at sound decisions and will remain under the influence of those feelings. However, someone who rules with justice needs to set all his personal feelings and views aside. He needs to treat all parties with justice when they ask for help, to side with what is right under all circumstances, and not to diverge from the path of honesty and truthfulness. A person should incorporate the values of the Qur'an into his soul in such a way that he may be able to consider other parties' interests before his own and maintain justice, even if this harms his own interests.
God commands the following in Sura Ma'ida, verse 42: "... if you do judge, judge between them justly." In Sura Nisa, God commands believers to act justly even it is against themselves:
O You who believe! Be upholders of justice, bearing witness for God alone, even against yourselves or your parents and relatives. Whether they are rich or poor, God is well able to look after them. Do not follow your own desires and deviate from the truth. If you twist or turn away, God is aware of what you do. (Qur'an, 4:135)
In the Qur'an, God gives a detailed description of justice and informs believers of the attitude they have to adopt in the face of incidents they encounter and of the ways to exercise justice. Such guidance is a great comfort to believers and a mercy from God. For this reason, those who believe are responsible for exercising justice in an undivided manner both to earn God's approval and to lead their lives in peace and security.
The justice God commands in the Qur'an is the justice that is exercised equally among all people, with no consideration of language, race, or ethnicity. The justice in the Qur'anic sense does not vary according to place, time and people. In our day, too, there are people being subjected to cruel and unjust treatment because of the colour of their skin or their race in all corners of the world.
However, God informs us in the Qur'an that the purpose in the creation of different tribes and peoples is "that they should come to know each other". Different nations or peoples, all of whom are the servants of God, should get to know one another, that is, learn about their different cultures, languages, traditions and abilities. In brief, the purpose of the creation of different races and nations is not conflict and war but cultural richness. Such variation is a bounty of God's creation. The fact that someone is taller than someone else or that his skin is yellow or white neither makes him superior to others nor is it something to feel ashamed of. Every trait a person has is a result of God's purposeful creation, but in the sight of God, these variations have no ultimate importance. A believer knows that someone attains superiority only by having fear of God and in the strength of his faith in God. This fact is related in the following verse:
O Mankind! We created you from a male and female, and made you into peoples and tribes so that you might come to know each other. The noblest among you in God's sight is that one of you who best performs his duty. God is All-Knowing, All-Aware. (Qur'an, 49:13)
As God informs us in the verse, the understanding of justice recommended by Him calls for equal, tolerant and peaceable treatment of everyone, with no discrimination between them.
Hatred Felt Towards a Community Does Not Prevent Believers From Exercising Justice
Hatred and anger are the major sources of evil, and are likely to prevent people from making just decisions, thinking soundly and conducting themselves rationally. People can readily inflict all kinds of injustice on people for whom they feel enmity. They may accuse these people of acts they have never committed, or bear false witness against them although their innocence is known to them. On account of such enmity, people may be subjected to unbearable oppression. Some people avoid bearing witness in favour of people they disagree with, although they know they are innocent, and they keep evidence which would reveal their innocence hidden. Furthermore, they take pleasure in the misery these people face, their encounters with injustice or great suffering. Their greatest worry, on the other hand, is that justice should be done and these peoples' innocence proved.
For these reasons, it is very hard for people in corrupt societies to trust one another. People worry that they can fall victim to someone else at any time. Having lost mutual trust, they also lose their human feelings such as tolerance, compassion, brotherhood and co-operation, and start hating one another.
However, the feelings someone holds in his heart towards a person or community should never influence a believer's decisions. No matter how immoral or hostile the person he is considering may be, the believer sets all these feelings aside and acts and makes his decisions justly and recommends that which is just. His feelings towards that person cast no shadow over his wisdom and conscience. His conscience always inspires him to comply with God's commands and advice, and never to abandon good manners, because this is a command God gives in the Qur'an. In Sura Ma'ida, it is related as follows:
O You who believe! Show integrity for the sake of God, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just. That is closer to faith. Heed God (alone). God is aware of what you do. (Qur'an, 5:8)
If your Lord had willed, all the people on the earth would have believed. Do you think you can force people to be believers? (Qur'an, 10:99)
As is related in the verse, displaying a just attitude is what most complies with having fear of God. A person of faith knows that he will attain the pleasure of God only when he acts justly. Every person who witnesses his or her good manners will trust this person, feel comfortable in their presence and trust them with any responsibility or task. Such people are treated with respect even by their enemies. Their attitude may even lead some people to have faith in God.
Islam Defends Freedom of Thought
Islam is a religion which provides and guarantees freedom of ideas, thought and life. It has issued commands to prevent and forbid tension, disputes, slander and even negative thinking among people. In the same way that it is determinedly opposed to terrorism and all acts of violence, it has also forbidden even the slightest ideological pressure to be put on them:
There is no compulsion in religion. True guidance has become clearly distinct from error. (Qur'an, 2:256)
So remind them! You are only a reminder. You are not in control of them. (Qur'an, 88:21-22)
Forcing people to believe in a religion or to adopt its forms of belief is completely contrary to the essence and spirit of Islam. According to Islam, true faith is only possible with free will and freedom of conscience. Of course, Muslims can advise and encourage each other about the features of Qur'anic morality. All believers are charged with explaining Qur'anic morality to people in the nicest manner possible. They will explain the beauties of religion in the light of the verse, "Call to the way of your Lord with wisdom and fair admonition..." (Qur'an, 16:125), however, they must also bear in mind the verse, "You are not responsible for their guidance, but God guides whoever He wills." (Qur'an, 2:272)
They will never resort to compulsion, nor any kind of physical or psychological pressure. Neither will they use any worldly privilege to turn someone towards religion. When they receive a negative response to what they say, Muslims will reply along the lines of: "To you your religion, and to me, mine" (Qur'an, 109:6)
The world we live in contains societies with all kinds of beliefs: Christian, Jewish, Buddhist, Hindu, atheist, deist and even pagan. Muslims living in such a world must be tolerant of all beliefs they come up against, no matter what they may be, and behave forgivingly, justly and humanely. This responsibility placed on believers is to invite people to the beauty of the religion of God by means of peace and tolerance. The decision whether or not to implement these truths, whether or not to believe, lies with the other party. Forcing that person to believe, or trying to impose anything on him, is a violation of Qur'anic morality. In fact, God issues a reminder to believers in the Qur'an:
If your Lord had willed, all the people on the earth would have believed. Do you think you can force people to be believers? (Qur'an, 10:99)
We know best what they say and you [O Muhammad] are not a compeller over them. But warn by the Qur'an whoever fears My warning. (Qur'an, 50:45)
A model of society in which people are forced to worship is completely contradictory to Islam. Belief and worship are only of any value when they are directed to God by the free will of the individual. If a system imposes belief and worship on people, then they will become religious out of fear of that system. From the religious point of view, what really counts is that religion should be lived for God's good pleasure in an environment where peoples' consciences are totally free.
The history of Islam is full of the tolerant practices of Muslim rulers who have respected all religions and built religious freedom with their own hands. For example, Thomas Arnold, a British missionary employed in the service of the Indian government, describes that Islam favours freedom in these words:
But of any organised attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christendom, throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of the Muhammadan governments towards them.1
God Forbids the Murder of Innocent People
Killing a person for no reason is one of the greatest sins related in the Qur'an:
... if someone kills another person - unless it is in retaliation for someone else or for causing corruption in the earth - it is as if he had murdered all mankind. And if anyone gives life to another person, it is as if he had given life to all mankind. Our Messengers came to them with Clear Signs, but even after that many of them committed outrages in the earth. (Qur'an, 5:32)
..those who do not call on any other deity together with God and do not kill anyone God has made inviolate, except with the right to do so, and do not fornicate; anyone who does that will receive an evil punishment. (Qur'an, 25:68)
As the verse suggests, a person who kills innocent people for no reason is threatened with a great torment. God informs us that killing even a single person is as evil as murdering all mankind on earth. A person who observes God's limits can do no harm to a single human, let alone massacre thousands of innocent people. Those who assume that they can avoid justice and thus punishment in this world will never succeed, for they will have to give an account of their deeds in the presence of God. That is why believers, who know that they will give an account of their deeds after death, are very meticulous to observe God's limits.
God Commands the Faithful to be Compassionate and Merciful
Islamic morality is described in one verse as:
Then to be one of those who have faith and urge each other to steadfastness and urge each other to compassion. Those are the Companions of the Right. (Qur'an, 90:17-18)
As we have seen in this verse, one of the most important features of the morality that will lead believers to salvation on the Day of Judgement and to enter into paradise is "being one of those who urges each other to compassion".
The true source of compassion is love of God. A person's love of God gives rise to his feeling love for the things He has created. Someone who loves God feels a direct link and closeness to the things He has created. This strong love and closeness he feels for the Lord, who created him and all mankind, leads him to display a pleasing morality, as commanded in the Qur'an. True compassion emerges as he lives by this morality. This model of morality, full of love, compassion and sacrifice, is described in these verses:
Those of you possessing affluence and ample wealth should not make oaths that they will not give to their relatives and the very poor and those who have made emigration in the way of God. They should rather pardon and overlook. Would you not love God to forgive you? God is Ever-Forgiving, Most Merciful. (Qur'an, 24:22)
Those who were already settled in the abode and in faith before they came, love those who have migrated to them and do not find in their hearts any need for what they have been given and prefer them to themselves even if they themselves are needy. It is the people who are safe-guarded from the avarice of their own selves who are successful. (Qur'an, 59:9)
... those who have given refuge and help, they are the true believers. They will have forgiveness and generous provision. (Qur'an, 8:74)
Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travellers and your slaves. God does not love anyone vain or boastful. (Qur'an, 4:36)
Charity (zakat) is for: the poor, the destitute, those who collect it, reconciling people's hearts, freeing slaves, those in debt, spending in the Way of God, and travellers. It is a legal obligation from God. God is All-Knowing, All-Wise. (Qur'an, 9:60)
This high level of morality that is demanded from believers, described in the Qur'an, stems from their deep love of God. Thanks to their devotion to Him, they scrupulously abide by the morality revealed by Him in the Qur'an. Believers never try to make people feel indebted because of the compassion they demonstrate and the help they offer people, and do not even expect to be thanked. Their true aim is to try to gain God's good pleasure by means of the morality they exhibit, because they know that they will be called to account for that morality on the Day of Judgement. In the Qur'an, God has expressly revealed that hell will be the outcome for those who knowingly refuse to live by the morality of the Qur'an:
"What has brought you into hell-fire?" They will say, "We were not among those who prayed and we did not feed the poor." (Qur'an, 74:42-44)
Seize him and bind him, and then expose him to hell-fire, then fasten him with a chain seventy cubits long! For he did not believe in God Almighty, nor did he urge the feeding of the poor. (Qur'an, 69:30-34)
Have you seen him who denies the religion? He is the one who harshly rebuffs the orphan and does not urge the feeding of the poor. (Qur'an, 107:1-3)
...nor do you urge the feeding of the poor (Qur'an, 89:18)
As we have seen in these verses, the Muslim described in the Qur'an possesses a most loving and compassionate nature. Nobody who possesses this morality can of course consent to terrorism or acts of violence directed at innocent people. Terrorists' characters are the exact opposite of Qur'anic morality. A terrorist is a ruthless person who looks with hatred on the world, and wants to kill, destroy and shed blood.
A Muslim raised in the morality as revealed by the Qur'an, however, approaches everyone with the love expected by Islam, respects ideas of all kinds, always tries to bring harmony where there is discord, lower tensions, embrace all sides and behave with moderation. Societies consisting of people like this will be ruled by a more developed civilisation, and enjoy greater social morality, harmony, justice and plenty than can be seen in even the most modern nations today.
God has Commanded Forgiveness and Tolerance
The concept of forgiveness and tolerance, described in the words, "Make allowances for people" (Qur'an, 7:199) is one of the most fundamental tenets of Islam.
When we look at the history of Islam, the way that Muslims have translated this important feature of Qur'anic morality into the life of society can be seen quite clearly. As we shall be considering in later parts of the book, Muslims have always brought with them an atmosphere of freedom and tolerance wherever they have gone. They have enabled people whose religions, languages and cultures are completely different from one another to live together in peace and harmony under one roof, and provided peace and harmony for its own members. One of the most important reasons for the centuries-long existence of the Ottoman Empire, which spread over an enormous region, was the atmosphere of tolerance and understanding that Islam brought with it. Muslims, who have been known for their tolerant and loving natures for centuries, have always been the most compassionate and just of people. Within this multi-national structure, all ethnic groups have been free to live according to their own religions, and their own rules.
True tolerance can only bring peace and well-being to the world when implemented along the lines set out in the Qur'an. Attention is drawn to this fact in a verse which reads: "A good action and a bad action are not the same. Repel the bad with something better and, if there is enmity between you and someone else, he will be like a bosom friend." (Qur'an, 41:34)
In the verses of the Qur'an, God has always described forgiveness as a superior quality, and in one verse, He has given the good news that such behaviour will be rewarded: "The repayment of a bad action is one equivalent to it. But if someone pardons and puts things right, his reward is with God. Certainly He does not love wrongdoers." (Qur'an, 42:40) In another verse, He has described believers as: "those who give in times of both ease and hardship, those who control their rage and pardon other people - God loves the good-doers" (Qur'an, 3:134) God has revealed in the Qur'an that it is virtuous behaviour to forgive someone even if he has done wrong. One verse on the subject reads:
... You will never cease to come upon some act of treachery on their part, except for a few of them. Yet pardon them, and overlook. God loves good-doers. (Qur'an, 5:13)
All of this shows that the morality that Islam recommends to mankind brings to the world the virtues of peace, harmony and justice. The barbarism known as terrorism, that is so preoccupying the world at present, is the work of ignorant and fanatical people, completely estranged from Qur'anic morality, and who have absolutely nothing to do with religion. The solution to these people and groups who try to carry out their savagery under the mask of religion is the teaching of true Qur'anic morality. In other words, Islam and Qur'anic morality are solutions to the scourge of terrorism, not supporters of it.

WAR IN THE QUR'AN

War in the Qur'an

…God is All-Gentle, Most Merciful to mankind. (Qur'an, 2:143)
According to the Qur'an, war represents an "unwanted obligation" which has to be carried out with strict observance of particular humane and moral guidelines and which must not be resorted to except when it is absolutely inevitable.
In one Qur'anic verse, it is explained that those who start wars are the disbelievers and that God does not approve of wars:
…Each time they kindle the fire of war, God extinguishes it. They rush about the earth corrupting it. God does not love corrupters. (Qur'an, 5:64)
In the case of a conflict, before engaging in a war, believers must wait until fighting becomes compulsory. Believers are allowed to fight only when the other party attacks and no other alternative except war remains:
But if they cease (fighting), God is Ever-Forgiving, Most Merciful. (Qur'an, 2:192)
A closer examination of the Prophet Muhammad's life reveals that war was a method resorted for defensive purposes only in unavoidable situations.
The revelation of the Qur'an to the Prophet Muhammad continued for a period of 23 years. During the first 13 years of this period, Muslims lived as a minority under a pagan order in Mecca and faced much oppression. Many Muslims were harassed, abused, tortured, and even murdered, their houses and possessions plundered. Despite this, however, Muslims led their lives without resorting to violence and always called the pagans to peace.
When the oppression of the pagans escalated unbearably, the Muslims emigrated to the town of Yathrib, which was later to be renamed Madinah, where they could establish their own order in a freer and more friendly environment. Even establishing their own system did not prompt them to take up weapons against the aggressive pagans of Mecca. Only after the following revelation, the Prophet commanded his people to prepare for war:
Permission to fight is given to those who are fought against because they have been wronged - truly God has the power to come to their support - those who were expelled from their homes without any right, merely for saying, "Our Lord is God"… (Qur'an, 22:39-40)
In brief, Muslims were allowed to wage war only because they were oppressed and subjected to violence. To put it in another way, God granted permission for war only for defensive purposes. In other verses, Muslims are warned against the use of unnecessary provocation or violence:
Fight in the Way of God against those who fight you, but do not go beyond the limits. God does not love those who go beyond the limits. (Qur'an, 2:190)
After the revelation of these verses, several wars occurred between the Muslims and the pagan Arabs. In none of these wars, however, were the Muslims the inciting party. Furthermore, the Prophet Muhammad established a secure and peaceful social environment for Muslims and pagans alike by signing the peace agreement of Hudaybiya which conceded to the pagans most of their requests. The party who violated the terms of the agreement and started hostilities once again were the pagans. With rapid conversions into Islam, the Islamic armies mustered a great force against the pagan Arabs. However, Muhammad conquered Mecca without bloodshed and in a spirit of tolerance. If he wished, Muhammad could have taken revenge on pagan leaders in the city. Yet, he did not do harm to any one of them, forgave them and treated them with the utmost tolerance. In the words of John Esposito, a Western expert on Islam, "eschewing vengeance and the plunder of conquest, the Prophet instead accepted a settlement, granting amnesty rather than wielding the sword toward his former enemies." 2
Pagans, who would later convert to Islam of their own free will, could not help admiring such nobility of character in the Prophet.
Not only during Mecca's conquest, but also in the course of all the battles and conquests made in the time of the Prophet Muhammad, the rights of innocent and defenceless people were meticulously protected. The Prophet Muhammad reminded believers numerous times about this subject and by his own practice became a role model for others to follow. Indeed, he addressed believers who were about to go to war in the following terms: "Go to war in adherence to the religion of God. Never touch the elderly, women or children. Always improve their situation and be kind to them. God loves those who are sincere."3 The Messenger of God also clarified the attitude Muslims must adopt even when they are in the middle of a raging battle:
Do not kill children. Avoid touching people who devote themselves to worship in churches! Never murder women and the elderly. Do not set trees on fire or cut them down. Never destroy houses!4
The Islamic principles God proclaims in the Qur'an account for this peaceful and temperate policy of the Prophet Muhammad. In the Qur'an, God commands believers to treat the non-Muslims kindly and justly:
God does not forbid you from being good to those who have not fought you over religion or driven you from your homes, or from being just towards them. God loves those who are just. God merely forbids you from taking as friends those who have fought you over religion and driven you from your homes and who supported your expulsion... (Qur'an, 60:8-9)
The verses above clarify how Muslims should behave towards non-Muslims: A Muslim should treat all non-Muslims kindly and only avoid making friends with those who show enmity towards Islam. In a case where this enmity causes violent attacks against Muslims, that is, where they wage a war against them, then Muslims should respond to them justly by considering the humane dimensions of the situation. All forms of barbarism, unnecessary acts of violence and unjust aggression are forbidden by Islam. In another verse, God warns Muslims against this and explains that rage felt towards enemies should not cause them to fall into injustice:
You who believe! Show integrity for the sake of God, bearing witness with justice. Do not let hatred for a people incite you into not being just. Be just. That is closer to heedfulness. Heed God (alone). God is aware of what you do. (Qur'an, 5:8)
The Meaning of the Concept of "Jihad"
Another concept that deserves clarification due in the context of our discussion is that of "jihad".
The exact meaning of "Jihad" is "effort". Thus, in Islam, "to carry out jihad" is "to show effort, to struggle". The Prophet Muhammad explained that "the greatest jihad is the one a person carries out against his lower soul". What is meant by "lower soul" here is selfish desires and ambitions.
Assessed from the Qur'anic point of view, the word "jihad" can also mean a struggle carried out on intellectual grounds against those who oppress people, treat them unjustly, subject them to torture and cruelty and violate legitimate human rights. The purpose of this struggle is to bring about justice, peace and equality.
Apart from these ideological and spiritual meanings, struggle in the physical sense is also considered as "jihad". However, as explained above, this has to be a struggle carried out solely for defensive purposes. The use of the concept of "jihad" for acts of aggression against innocent people, that is for terror, would be unjust and a great distortion of the true meaning of the term.
Killing Oneself (Committing Suicide) is Forbidden in the Qur'an
Another important matter that arose in the wake of the latest terrorist assaults against the United States is that of suicide attacks. Some people who are ill-informed on Islam have made utterly erroneous statements to the effect that this religion of peace allows suicide attacks, whereas in Islam killing oneself and killing other people are both prohibited. In the words, "Do not kill yourselves." (Qur'an, 4:29) God has declared suicide to be a sin. In Islam it is forbidden for anyone to kill himself or herself, for no matter what reason.
The Prophet reveals suicide to be a sin in a parable, when he says that those who commit suicide will be punished:
Indeed, whoever (intentionally) kills himself, then certainly he will be punished in the Fire of Hell, wherein he shall dwell forever.5
As this makes clear, committing suicide, and thus carrying out suicide attacks, and causing the deaths of thousands of innocent people while doing so, is a total violation of Islamic morality. God says in the Qur'an that it is a sin to put an end to one's own life. For that reason, it is quite impossible for someone who believes in God and says he abides by the Qur'an to do such a thing. The only people who can do such things are those who have a very mistaken perception of religion, have no idea of true Qur'anic morality, fail to use their reason and conscience, are under the influence of atheist ideologies, and who have been brainwashed with feelings of hatred and revenge. Everybody must oppose such actions
And do not kill yourselves. God is Most Merciful to you. (Qur'an, 4:29)
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Compassion, Tolerance and Humanity in the History of Islam
To sum up the facts we have seen so far, we can say that the political doctrine of Islam (in other words, Islamic rules and principles regarding political matters) is exceedingly moderate and peace-loving. This truth is accepted by many non-Muslim historians and theologians. One of these is the British historian Karen Armstrong, a former nun and an expert on Middle East history. In her book Holy War, which examines the history of the three divine religions, she makes the following comments:
... The word 'Islam' comes from the same Arabic root as the word 'peace' and the Qur'an condemns war as an abnormal state of affairs opposed to God's will… Islam does not justify a total aggressive war of extermination… Islam recognises that war is inevitable and sometimes a positive duty in order to end oppression and suffering. The Qur'an teaches that war must be limited and be conducted in as humane a way as possible. Mohammad had to fight not only the Meccans but also the Jewish tribes in the area and Christian tribes in Syria who planned on offensive against him in alliance with the Jews. Yet this did not make Mohammed denounce the People of the Book. His Muslims were forced to defend themselves but they were not fighting a 'holy war' against the religion of their enemies. When Mohammad sent his freedman Zaid against the Christians at the head of a Muslim army, he told them to fight in the cause of God bravely but humanely. They must not molest priests, monks and nuns nor the weak and helpless people who were unable to fight. There must be no massacre of civilians nor should they cut down a single tree nor pull down any building.6
After the death of the Prophet, the Caliphs who succeeded him were also very sensitive in exercising justice. In conquered countries, both the indigenous people and the newcomers led their lives in peace and security. Abu Bakr, the first Caliph, demanded his people adopt just and tolerant attitudes in these lands. All these attitudes were in compliance with the values of the Qur'an. Abu Bakr gave the following command to his army before the first Syrian expedition:
Stop, O people, that I may give you ten rules to keep by heart: Do not commit treachery, nor depart from the right path. You must not mutilate, neither kill a child or aged man or woman. Do not destroy a palm tree, nor burn it with fire and do not cut any fruitful tree. You msut not slay any of the flock or herds or the camels, save for your subsistence. You are likely to pass by people who have devoted their lives to monastic services; leave them to that to which they have devoted their lives. You are likely, likewise, to find people who will present to you meals of many kinds. You may eat; but do no forget to mention the name of Allah.7
Umar ibn al-Khattab, who succeeded Abu Bakr, was famous for the way he exercised justice and made contracts with the indigenous people of the conquered countries. Each one of these contracts proved to be an example of tolerance and justice. For instance, in his declaration granting protection to Christians in Jerusalem and Lod, he ensured that churches would not be demolished and guaranteed that Muslims would not worship in churches in groups. Umar granted the same conditions to the Christians of Bethlehem. During the conquest of Medain, the declaration of protection given to the Nestorian Patriarch Isho'yab III (650 - 660 AD) again guaranteed that churches would not be demolished and that no building would be converted into a house or a mosque. The letter written by the patriarch to the bishop of Fars (Persia) after the conquest is most striking, in the sense that it depicts the tolerance and compassion shown by Muslim rulers to the Book of People in the words of a Christian:
The Arabs to whom God has given at this time the government of the world... do not persecute the Christian religion. Indeed, they favour it, honour our priests and the saints of the Lord and confer benefits on churches and monasteries.8
All these are very important examples revealing the understanding of justice and tolerance of true believers. In a verse God commands the following:
God commands you to return to their owners the things you hold on trust and, when you judge between people, to judge with justice. How excellent is what God exhorts you to do! God is All-Hearing, All-Seeing. (Qur'an, 4:58)
Canon Taylor, one of the mission leaders of the Anglican Church, expresses the beauty revealed by the Islamic morality in one of his speeches as follows:
It [Islam] brought out the fundamental dogmas of religion - the unity and greatness of God, that He is merciful and righteous, that He claims obedience to His will, resignation and faith. It proclaimed the responsibility of man, a future life, a day of judgment, and stern retribution to fall upon the wicked; and enforced the duties of prayer, almsgiving, fasting and benevolence. It thrust aside the artificial virtues, the religious frauds and follies, the perverted moral sentiments, and the verbal subtleties of theological disputants… It gave hope to the slave, brotherhood to mankind, and recognition to the fundamental facts of human nature.9
The false assertion that people in conquered countries converted to Islam under threat has also been disproved by Western researchers, and the justice and tolerant attitude of Muslims has been confirmed. L.Browne, a Western researcher, expresses this situation in the following words:
Incidentally these well-established facts dispose of the idea so widely fostered in Christian writings that the Muslims, wherever they went, forced people to accept Islam at the point of the sword.10
In his book The Prospects of Islam, Browne goes on to say that the real motive behind the Muslims' conquests was the brotherhood of Islam. The vast majority of Muslim administrators who have reigned over the Muslim lands throughout history continued to treat the members of other religions with the utmost tolerance and respect. Within the borders of all Islamic states, both Jews and Christians lived in safety and enjoyed freedom.
Georgetown University's Professor of Religion and International Relations John L. Esposito describes how Jews and Christians who came under the administration of Muslim states met with enormous tolerance:
Muslim armies proved to be formidable conquerors and effective rulers, builders rather than destroyers. They replaced the indigenous rulers and armies of the conquered countries, but preserved much of their goverment, bureaucracy, and culture. For many in the conquered territories, it was no more than an exchange of masters, one that brought peace to peoples demoralized and disaffected by the casualties and heavy taxation that resulted from the years of Byzantine-Persian warfare. Local communities were free to continue to follow their own way of life in internal, domestic affairs. In many ways, local populations found Muslim rule more flexible and tolerant than that of Byzantium and Persia. Religious communities were free to practice their faith - to worship and be governed by their religious leaders and laws in such areas as marriage, divorce, and inheritance. In exchange, they were required to pay tribute, a poll tax (jizya) that entitled them to Muslim protection from outside aggression and exempted them from military service. They were therefore called the ''protected ones'' (dhimmmi). In effect, this often meant lower taxes, grater local autonomy, rule by fellow Semites with closer linguistic and cultural ties than the hellenized, Greco-Roman elites of Byzantium, and greater religious freedom for Jews and indigenous Christians. Most of the Christian churches, such as the Nestorians, Monophysites, Jacobites, and Copts, had been persecuted as heretics and schismatics by Christian orthodoxy. For these reasons, some Jewish and Christian communities aided the invading armies, regarding them as less oppressive than their imperial masters. In many ways, the conquests brought a Pax Islamica to an embattled area.11
Another "Pax Islamica" brought by Islam was to women, a segment of society that was tremendously abused in the pre-Islamic times. Professor Bernard Lewis, known to be one of the greatest Western experts on the Middle East, makes the following comment:
In general, the advent of Islam brought an enormous improvement in the position of women in ancient Arabia, endowing them with property and some other rights, and giving them a measure of protection against ill treatment by their husbands or owners. The killing of female infants, sanctioned by custom in Pagan Arabia, was outlawed by Islam. But the position of women remained poor, and worsened when, in this as in so many other respects, the original message of Islam lost its impetus and was modified under the influence of pre-existing attitudes and customs.12
The reign of the Seljuk Turks and that of the Ottoman Empire were also marked by the just and tolerant outlook of Islam. In his book, The Spread of Islam in the World, Sir Thomas Arnold, the British researcher, explains the Christians' willingness to come under Seljuk rule because of this attitude:
This same sense of security of religious life under Muslim rule led many of the Christians of Asia Minor, also, about the same time, to welcome the advent of the Saljuq Turks as their deliverers… In the reign of Michael VIII (1261-1282), the Turks were often invited to take possession of the smaller towns in the interior of Asia Minor by the inhabitants, that they might escape from the tyranny of the empire; and both rich and poor often emigrated into Turkish dominions.13
Malik Shah, the ruler of the Islamic Seljuk Empire during its brightest age, approached the people in the conquered lands with great tolerance and compassion and thus was remembered with respect and love by them. All objective historians refer to the justice and tolerance of Malik Shah in their works. His tolerance also kindled feelings of love towards him in the hearts of the People of the Book. For this reason, unprecedented in history, many cities came under Malik Shah's rule of their own free will. Sir Thomas Arnold also mentions Odo de Diogilo, a monk of St. Denis, who participated in the Second Crusade as the private chaplain of Louis VII, refers in his memoirs to the justice administered by Muslims regardless of the subjects' religious affiliation. Based on the graphic account of Odo de Diogilo, Sir Thomas Arnold writes:
The situation of the survivors would have been utterly hopeless, had not the sight of their misery melted the hearts of the Muhammadans to pity. They tended the sick and relieved the poor and starving with open-handed liberality. Some even bought up the French money which the Greeks had got out of the pilgrims by force or cunning, and lavishly distributed it among the needy. So great was the contrast between the kind treatment the pilgrims received from the unbelievers and the cruelty of their fellow-Christians, the Greeks, who imposed forced labour upon them, beat them, and robbed them of what little they had left, that many of them voluntarily embraced the faith of their deliverers. As the old chronicler [Odo de Diogilo] says: "Avoiding their co-religionists who had been so cruel to them, they went in safety among the infidels who had compassion upon them, and, as we heard, more than three thousand joined themselves to the Turks when they retired."14
These statements by historians reveal that Muslim administrators who truly adopted the morality of the Islam always ruled with tolerance, compassion and justice. Likewise, the history of the Ottoman Empire which ruled lands on three continents for centuries abounds with examples of tolerance.
The way the Jews settled in Ottoman lands during the time of Sultan Beyazid II, after being subjected to massacre and exile in the Catholic kingdoms of Spain and Portugal, is a fine example of the tolerance that Islamic morality brings with it. The Catholic monarchs who ruled much of Spain at the time brought grave pressure to bear on the Jews who had formerly lived in peace under Muslim rule in Andalusia. While Muslims, Christians and Jews were able to live side by side in peace in Andalusia, the Catholic monarchs tried to force the whole country to become Christian, and declared war on the Muslims while oppressing the Jews. As a result, the last Muslim ruler in the Granada region of southern Spain was overthrown in 1492. Muslims were subjected to terrible slaughter, and those Jews who refused to change their religion were sent into exile.
One group of these Jews without a homeland sought shelter in the Ottoman Empire, and the state allowed them to do so.The Ottoman fleet, under the command of Kemal Reis, brought the exiled Jews, and those Muslims who had survived the slaughter, to the land of the Ottomans.
Sultan Beyazid II has gone down in history as a most pious believer, and in the spring of 1492 he settled these wronged Jews who had been expelled from Spain in certain parts of his empire, around Edirne, and Thessalonica in present-day Greece. Most of the 25,000 Turkish Jews living in Turkey today are the ancestors of those Spanish Jews. They have adapted their religion and customs, which they brought from Spain some 500 years ago, to the conditions in Turkey, and continue to live most comfortably with their own schools, hospitals, old people's homes, cultural associations and newspapers. In the same way that they have traders and businessmen, they also have representatives in numerous professions, from technical subjects to advertising, with increasingly developing intellectual circles. While Jewish communities in many countries in Europe have for centuries been exposed to the fear of anti-Semitic racist attacks, those in Turkey have lived in peace and security. This example alone is enough to demonstrate the tolerance that Islam brings with it and its understanding of justice.
The compassion and tolerance exhibited by Sultan Beyazid II applied to all the Ottoman sultans. When Sultan Mehmet the Conqueror captured Constantinople, he allowed the Christians and the Jews to live freely there. André Miquel, who is known for the valuable works he has written about the just and tolerant practices of Muslims and the world of Islam, says:
The Christian communities lived under a well administered state that they did not have during the Byzantine and Latin periods. They were never subjected to systematic persecution. On the contrary, the empire and especially Istanbul had become a refuge for Spanish Jews who were tortured. People were never Islamized by force; the movements of Islamization took place as a result of social processes.15
As is clear from these facts, Muslims have at no time in history been oppressive. On the contrary, they have brought peace and security to all nations and beliefs wherever they have gone. They have abided by God's verse which says: "Worship God and do not associate anything with Him. Be good to your parents and relatives and to orphans and the very poor, and to neighbours who are related to you and neighbours who are not related to you, and to companions and travellers and your slaves. God does not love anyone vain or boastful." (Qur'an, 4:36) and have behaved well to all people.
In short, friendship, brotherhood, peace and love are the bases of Qur'anic morality, and it is to these superior virtues that Muslims try to adhere. (For further details, see Harun Yahya's Justice and Tolerance in the Qur'an)

THE REAL FACE OF THE TERRORIST WHO ACT İN THE NAME OF RELIGION

The Real Face of the Terrorists Who Act in the Name of Religion

Those who believe and do not mix up their belief with any wrongdoing, they are the ones who are safe… (Qur'an, 6:82)
All these examples reveal that organising acts of terror against innocent people is utterly against Islam and it is unlikely that any Muslim could ever commit such crime. On the contrary, Muslims are responsible for stopping these people, removing "mischief on earth" and bringing peace and security to all people all over the world.
It is not possible to talk about "Christian terror", "Jewish terror" or "Islamic terror". Indeed, an examination into the background of the perpetrators of these acts reveal that the terrorism in question is not a religious but a social phenomenon.
Crusaders: Barbarians Who Trampled Their Own Religion
The true message of a religion or a system of belief can be at times distorted by its own pseudo-adherents. The Crusaders, whose period constitutes a dark episode in Christian history, are an example of this type of distortion.
The Crusaders were European Christians who undertook expeditions from the end of the 11th century onwards to recover the Holy Land (Palestine and the surrounding area) from the Muslims. They set out with a so-called religious goal, yet they laid waste each acre of land they entered spreading fear wherever they went. They subjected civilians along their way to mass executions and plundered many villages and towns. Their conquest of Jerusalem, where Muslims, Jews and Christians lived under Islamic rule in peace, became the scene of immense bloodshed. They massacred all the Muslims and Jews in the city without mercy.
In the words of one historian, "They killed all the Saracens and the Turks they found... whether male of female."16 One of the Crusaders, Raymond of Aguiles, boasted of this violence:
Wonderful sights were to be seen. Some of our men (and this was more merciful) cut off the heads of their enemies; others shot them with arrows, so that they fell from the towers; others tortured them longer by casting them into the flames. Piles of heads, hands and feet were to be seen in the streets of the city. It was necessary to pick one's way over the bodies of men and horses. But these were small matters compared to what happened at the Temple of Solomon, a place where religious services are normally chanted ... in the Temple and porch of Solomon, men rode in blood up to their knees and bridle reins.17
In two days, the Crusader army killed some 40,000 Muslims in the barbaric ways just described.18
The Crusaders' barbarism was so excessive that, during the Fourth Crusade, they plundered Constantinople (present-day Istanbul), a Christian city, and stole the golden objects from the churches.
Of course, all this barbarism was utterly against Christian doctrine. Christianity, in the words of the Bible, is a "message of love". In the Gospel according to Matthew, it is said that Jesus said to his followers, "Love your enemies and pray for those who persecute you" (Matthew, 5:44). In the Gospel according to Luke, it is said that Jesus said, "To him who strikes you on the cheek, offer the other also." (Luke, 6:29) In no part of the Gospels is there any reference to the legitimacy of violence; thus murdering innocent people is unimaginable. You can find the concept of "murdering the innocent" in the Bible; but only in the cruel Jewish King Herod's attempt to kill Jesus while he was a baby.
If Christianity is a religion based on love that accommodates no violence, how did Christian Crusaders carry out some of the most violent acts in history? The major reason for this was that the Crusaders were mainly made up of ignorant people who could better be defined as "rabble". These masses, who knew almost nothing about their religion, who had probably never read or even seen the Bible once in their lifetime, and who were for the most part completely unaware of the moral values of the Bible, were led into barbarism under the conditioning of Crusaders' slogans which presented this violence as "God's Will". Employing this fraudulent method, many were encouraged to commit dreadful acts strictly forbidden by the religion.
It is worth mentioning that in that period, Eastern Christians - the people of Byzantium, for instance - who were culturally far ahead of Western Christians, espoused more humane values. Both before and after the Crusaders' conquests, Orthodox Christians managed to live together with Muslims. According to Terry Jones, the BBC commentator, with the withdrawal of the Crusaders from Middle East, "civilized life started again and members of the three monotheistic faiths returned to peaceful coexistence."19
The example of the Crusaders is indicative of a general phenomenon. The more the adherents of an ideology are uncivilised, intellectually underdeveloped and ignorant, the more likely they are to resort to violence. This also holds true for ideologies that have nothing to do with religion. All communist movements around the world are prone to violence. Yet the most savage and bloodthirsty of them were the Red Khmers in Cambodia. This was because they were the most ignorant.
The Bedouin Character in the Qur'an
In the period of the Prophet Muhammad, there existed two basic social structures in Arabia. City-dwellers and Bedouins (desert Arabs). A sophisticated culture prevailed in Arab towns. Commercial relations linked the towns to the outer world, which contributed to the formation of "good manners" among Arabs dwelling in cities. They had refined aesthetic values, enjoyed literature and especially poetry. Desert Arabs, on the other hand, were the nomad tribes living in the desert who had a very crude culture. Utterly unaware of arts and literature, they developed an unrefined character.
Islam was born and developed among the inhabitants of Mecca, the most important city of the peninsula. However, as Islam spread to the rest of the the peninsula, all the tribes in Arabia embraced it. Among these tribes were also desert Arabs, who were somehow problematic: their poor intellectual and cultural background prevented some of them from grasping the profundity and noble spirit of Islam. Of this God states the following in a verse:
The desert Arabs are the worst in disbelief and hypocrisy, and more fitted to be ignorant of the limits which God has sent down to His Messenger. But God is Knowing, Wise. (Qur'an, 9:97)
The desert Arabs, that is, social groups who were "worst in disbelief and hypocrisy" and prone to disobey God's commands, became a part of the Islamic world in the Prophet's time. However, in later periods, they became a source of trouble for the house of Islam. The sect called "Kharijis" that emerged among the Bedouins was an example. The most distinctive trait of this perverse sect (which was called "Kharijis", the "rebels", because they greatly deviated from Sunni practices), was their wild and fanatical nature. The "Kharijis", who had little understanding of the essence of Islam or of the virtues and the values of the Qur'an, waged war against all other Muslims basing this war on a few Qur'anic verses about which they made distorted interpretations. Furthermore, they carried out "acts of terrorism". Ali, who was one of the closest companions of the Prophet and was described as the "gate of the city of knowledge", was assassinated by a Kharijite.
In later periods, "Hashashis", another brutal organisation, emerged; this was a "terrorist organisation" made up of ignorant and fanatical militants bereft of a profound understanding of the essence of Islam and thus who could be readily influenced by simple slogans and promises.
In other words, just as the Crusaders distorted and misinterpreted Christianity as a teaching of brutality, some perverted groups emerging in the Islamic world misinterpreted Islam and resorted to brutality. What is common to these sects and the Crusaders was their "Bedouin" nature. That is, they were ignorant, unrefined and uncultivated, lacking a true understanding of their religion. The violence they resorted to resulted from this lack of understanding, rather than from the religion they claimed to espouse.
A Terrorist is Without Pity Whose Only Purpose is to Destroy
The founder of Russian Anarchy, Michael Bakunin and his disciple Nechayev define an ideal terrorist in this way:
The whole work of his [a revolutionist's] existence, not only in words, but also in deeds, is at war with the existing order of society, and with the whole so-called civilized world, with its laws, morals and customs, he is an uncompromising opponent… He knows only one science; the science of destruction. (The Alarm Newspaper Article, "Bakunin's Ground-Work for the Social Revolution," 1885 Dec. 26, p. 8)
As understood from these words of Bakunin and Nechayev, terrorists are people who sever their relationship with every material and spiritual institution thereby rejecting every moral value, and who view these institutions as impediments to their designs. Bakunin also said, "Day and night dare he [a revolutionist] have only one thought, one aim: the unmerciful destruction; while he, cold-blooded and without rest, follows that aim, he himself must be ready to die at any time and ready to kill with his own hands any one who seeks to thwart his aims." In his Ground-Work for the Social Revolution, there is this description of what kind of person a terrorist must be:
Stringent with himself he must also be to others. All weak sentiment towards relation, friendship, love and thankfulness must be suppressed through the only cold passion of the revolutionary work.
These words lay bare the dark face of terrorism and show that it is completely opposed to the religion of Islam which is founded on peace, tolerance and love. In this verse, God reveals that peace is the real salvation of humanity and that pursuing the opposite, that is war and conflict, is to walk in the steps of Satan:
O You who believe! Enter absolutely into peace (Islam). Do not follow in the footsteps of Satan. He is an outright enemy to you. (Qur'an, 2:208)

The Mass Psychology of Terrorism
Another important characteristic of terrorists is that they act with a collective spirit. Within this spirit, individual ideas and personal choice are disregarded as everyone is directed toward one single goal. Those who act within this collective spirit may do things they would never do in their right mind and commit acts without using their own will and consciousness. In many countries of the world, terror groups composed of a few unintelligent and uneducated people get caught up in the emotional hysteria of mass meetings, slogans, and without even knowing what they are doing or why, they get involved in committing mass atrocities. In one moment, such people can turn into killers with blood on their hands, and even terrorists who are able to commit inhumane acts. A person may seem quiet and calm when he is alone, but when he becomes a part of a terrorist group, he may become capable of committing acts of arson and assault for no apparent reason. Such spells are cast over individuals that they are even willing to be killed for their cause. The majority of those who take part in acts of terror often have weak wills and consciences, and they become like a flock of sheep under the influence of mass psychology. Good sense and judgment are substituted by excessive and extravagant emotionalism and a tendency toward violence and aggression. Such people are easily provoked, intolerant and know no limitation set by any law.
The error of this mass psychology is revealed in the Qur'an where it says that human beings must act according to their own will and intelligence:
Do not pursue what you have no knowledge of. Hearing, sight and hearts will all be questioned. (Qur'an, 17:36)

One of the Sources of Terrorism: Third World Fanaticism
These examples from history may help us gain better understanding of the present phenomenon, the so-called "Islamic terror", which is nowadays at the top of the international agenda. That is because those who emerge and carry out acts of terrorism in the name of Islam and those who back such acts, representing a tiny minority in the world of Islam, stem from this "character peculiar to Bedouins", not from Islam itself. Failing to understand the essence of Islam, which is essentially a religion of peace and justice, they make it a tool of barbarism, which is simply an outcome of their social and cultural structure. The origin of this barbarism, which may well be called "Third World Fanaticism", is the benighted initiatives of people who are devoid of love for their fellow human-beings.
It is a fact that, for the last few centuries, Muslims in all corners of the Islamic world, have been subjected to violence by Western forces and their allies. The colonialist European states, local oppressive regimes or colonialists backed by the West (Israel, for example) have caused great suffering to Muslims at large. However, for Muslims, this is a situation that has to be approached and responded to from a purely Qur'anic stance.
In no part of the Qur'an does God command believers to respond to violence with violence. On the contrary, God commands Muslims to "respond to evil with goodness":
A good deed and a bad deed are not the same. Repel the bad with something better and, if there is enmity between you and someone else, he will be like a bosom friend. (Qur'an, 41:34)
It is no doubt a legitimate right of Muslims to react against this cruelty. However, these reactions should never turn into a blind hatred, an unjust enmity. God warns about this in the following verse:
... Let not the hatred of a people [who once] obstructed you from the Sacred Mosque lead you to transgress. Help one another in benevolence and piety, and help not one another in sin and transgression… (Qur'an, 5:2)
Consequently, carrying out terrorist acts against the innocent people of other nations under the pretence of "representing the innocent nations in the world", is by no means compatible with Islam.
Another point that deserves a special mention here is that all Western nations and communities cannot be held responsible for the aforementioned violence and oppression against Muslims. Actually, the materialist, irreligious philosophies and ideologies that prevailed in the 19th century are in the main responsible for these dismal acts. European colonialism did not originate from Christianity. On the contrary, anti-religious movements opposing the values of Christianity led the way to colonialism. At the roots of the greatest brutalities of the 19th century lies the Social Darwinist ideology. In the Western world today, there are still cruel, mischievous and opposing factors, as well as a culture dominated by peaceful and just elements that have its roots in Christianity. As a matter of fact, the main disagreement is not between the West and Islam. Contrary to the general opinion, it is between the devout people of the West and of the Muslim world on the one hand, and the people opposing religion (materialists, atheists, Darwinists etc.) on the other.
Another indication that Third World Fanaticism has nothing to do with Islam is that, until recently, this fanaticism had been identified with the communist ideology. As is well-known, similar anti-Western acts of terror were carried out in 1960s and 1970s by Soviet-backed communist organisations. As the impact of the communist ideology faded, some of the social structures which gave birth to communist organisations have turned their attention to Islam. This "brutality presented under the guise of religion", which is formulated by the incorporation of some Islamic concepts and symbols into the former communist literature is entirely against the moral values which constitute the essence of Islam.
A last remark about this issue is that Islam is not peculiar to a particular nation or geographical region. Contrary to the dominant Western perception, Islam is not an "eastern culture". Islam is the last religion revealed to mankind as a guide to the true path that recommends itself to all humanity. Muslims are responsible for communicating the true religion they believe in to all people of all nations and cultures and making them feel closer to Islam.
Consequently, there is a unique solution for people and groups who, in the name of Islam, resort to terror, form oppressive regimes and turn this world into a dreadful place instead of beautifying it: revealing the true nature of Islam and communicating it so that the masses can understand and live by it.
One of The Methods of Terrorism is to Cause Fear and Panicin Society
One of the most important characteristics of terrorism is that it selects its targets indiscriminately. The fact that it determines these targets without discrimination is one of the most important reasons for the spread of fear, because no one can feel secure. If people know that they are possible targets for no reasons, no one will feel safe from the terrorists. There is nothing a potential target can do to protect themselves, since terrorists act according to their own rules, in a time and place of their own choosing. Thus acts of terror in society are arbitrary and unpredictable.

The Error of Radicalism
There is another idea that we must examine together with that of terror; that is, the phenomenon of radicalism.
Radicalism means supporting sudden revolutionary destructive changes in any sphere and applying a strict uncompromising policy in order to achieve them. Radicals are characterised by their desire for revolutionary change and the stern, sometimes aggressive attitude they adopt.
In this, as in every sphere of life, the guide for the Muslim is the Qur'an. When we look at radicalism in the light of the Qur'an, we see that it has nothing to do with the way in which God commands the believers to behave. When God describes a believer in the Qur'an, He depicts him as a loving, soft-spoken person, shunning conflicts and arguments, approaching even the most hostile people with warmth and friendship.
An example to guide us in this matter is the command given by God to Moses and Aaron to go to Pharaoh and speak gently to him:
Go to Pharaoh; he has overstepped the bounds. But speak to him with gentle words so that hopefully he will pay heed or show some fear. (Qur'an, 20:43-44)
Pharaoh was one of the most cruel and rebellious unbelievers of his time. He was a despot who denied God and worshipped idols; moreover, he subjected believers (the Israelites of the time) to terrible cruelties and murder. But God commanded His prophets to go to such a hostile man and speak to him gently.
You will notice that the way shown by God was the way of friendly dialogue, not the way of conflict with sharp words, angry slogans and agitated protests.
There are a few other examples to show Muslims how to behave in the dialogue between Shu'ayb and the deniers. This dialogue is related in the Qur'an in this way:
And to Madyan their brother Shu'ayb. He said, "My people, worship God! You have no deity apart from Him. Do not give short measure and short weight. I see you prospering and I fear for you the punishment of an all-encompassing Day.
My people! Give full measure and full weight with justice; do not diminish people's goods; and do not go about the earth, corrupting it.
What endures with God is better for you if you are believers. I am not set over you as your keeper."
They said, "Shu'ayb, do your prayers instruct you that we should abandon what our fathers worshipped or stop doing whatever we want to with our wealth? Yet you are such a lenient, normal person!"
He said, "My people! What do you think? If I do possess a Clear Sign from my Lord and He has given me His good provision, I do not want to oppose you in what way I am forbidding you. I only want to put things right as far as I can. My success is with God alone. I have put my trust in Him and I turn to Him." (Qur'an, 11:84-88)
When we examine what he says, we see that Shu'ayb invited the people to believe in God and to adopt high moral principals and he did this with friendliness and humility. We can explain some of the reasons behind of the things said in these verses:
* When Shu'ayb says "I am not set over you as your keeper." to the people, he does not want to dominate them; his only intention is to inform them of the truth that God has revealed.
* "You are clearly the forbearing, the rightly-guided": These words of the deniers to Shu'ayb show his warm, gentle and courteous character and that this was particularly appreciated by the deniers.
* "My people! What do you think?" This expression used by Shu'ayb shows that he calls on the deniers to use their intelligence and conscience. In other words, he does not use insistent pressure, but questions their ideas from an opposing stance and invites them to consider and come to a conclusion based on their own free conscience.
* "I do not want to oppose you in what way I am forbidding you". Shu'ayb's prohibition here is not actually a prohibition. He explains that some acts are sinful and invites the people to abandon them. Moreover, when Shu'ayb says "I do not want to oppose you", it is not his purpose to dispute with the people; he does not want to make them uncomfortable and incite a quarrel; he wants only to invite them to faith and the practice of high moral principles.
If you examine the Qur'an you will see that a warm, gentle and tolerant disposition characterized all the prophets. God describes Abraham as "tender-hearted and forbearing." (Qur'an, 9:114) and in another verse, the prophet Muhammad's moral principles are described in this way:
It is a mercy from God that you were gentle with them. If you had been rough or hard of heart, they would have scattered from around you. So pardon them and ask forgiveness for them, and consult with them about the matter. Then when you have reached a firm decision, put your trust in God. God loves those who put their trust in Him. (Qur'an, 3:159)
An obvious characteristic of radicalism is its anger. This disposition can be clearly seen in the speeches, writings and demonstrations of radicals. However, anger is not an attribute of Muslims. When God describes believers in the Qur'an, he describes, "those who give in times of both ease and hardship, those who control their rage and pardon other people - God loves the good-doers" (Qur'an, 3:134)
There is no situation in which a Muslim displays anger. The only thing a Muslim wants from other people is that they believe in God and live according to moral principles, but this is possible only by the grace of God. No matter what we do, no matter how much we try to explain the truth to people, human hearts are in God's hands. God reminds Muslims of this very important fact in this verse, "... Do those who believe not know that if God had wanted to He could have guided all mankind? ..." (Qur'an, 13:31)
There is another verse that emphasises this same fact;
If your Lord had willed, all the people on the earth would have believed. Do you think you can force people to be believers? (Qur'an, 10:99)
Therefore, it is the duty of a Muslim only to explain the facts and to invite people to accept them. Whether or not people accept the invitation is completely up to their own conscience. God reveals this truth in the Qur'an when He says that there is no compulsion in religion.
There is no compulsion in religion. True guidance has become clearly distinct from error. Anyone who rejects false deities and has belief in God has grasped the Firmest Handhold, which will never give way. God is All-Hearing, All-Knowing. (Qur'an, 2:256)
Therefore, there is no coercion to make people believe and become Muslims, or to make Muslims perform prayers and beware of sin. There is only advice. God reveals in a few verses addressed to the Messenger of God that Muslims are not oppressors:
We know best what they say. You are not a dictator over them. So remind, with the Qur'an, whoever fears My Threat. (Qur'an, 50:45)
Say: "Mankind! The truth has come to you from your Lord. Whoever is guided is only guided for his own good. Whoever is misguided is only misguided to his detriment. I have not been set over you as a guardian." (Qur'an, 10:108)
Muslims are responsible only for explaining their religion, they apply no pressure or coercion on anyone and are enjoined to speak gently to even the most tyrannical deniers. Such persons cannot be radicals, because radicalism stands for the opposite of those qualities we have enumerated. Indeed, radicalism is an unIslamic current of thought and a political stance that came into the Islamic world from outside. When we examine social phenomena described in terms of radicalism, it will be seen that these are basically a collection of methods and pronouncements used by communists in the past, or an expression of the "fanatical rage" that has no place in true Islam. (The Qur'an, 48:26)
All Muslims must totally reject an angry, unbending argumentative attitude which goes against the very nature of the Qur'an and in its place adopt a friendly, gentle, tolerant, calm and compassionate one. Muslims must set an example to the world and be admired for their maturity, tolerance, moderation, modesty and peacefulness. Muslims must live Islam in the best possible way and be its representatives to the world, not only in these things, but also by their achievements in the fields of science, culture, art, aesthetics and social order and others.
Explaining Islam to others and defending Islam against ideas alien to it are included in what we have listed above. In the verse below, God clearly reveals what attitude a Muslim must assume with regard to others:
Call to the way of your Lord with wisdom and fair admonition, and argue with them in the kindest way. Your Lord knows best who is misguided from His way. And He knows best who are guided. (Qur'an, 16:125)
Terrorist Methods and Psychology
The concept of terror has a wider meaning in today's language. Generally it refers to the armed conflict carried on by radical ideological groups. In general, terror means intimidation. But this intimidation encompasses a broad field including the whole lives of people who feel the intense threat of fear and violence. Terror includes intense and systematic intimidation designed to make people adopt a certain way of thinking and behaviour, as well as every kind of violent act carried out to produce this intimidation. But in every situation, the target of terrorism is directly or indirectly the citizens themselves.
Terror organisations use terror to rally support. The intimidation they use is calculated to increase their strength and so to gain the support of some or all the citizens.
The first thing that people think of when we mention the word "terror" is generally the kind known as "leftist terror", but there is also a kind of terror found in Third World countries and practiced by dictatorial regimes. Actually the reality here is nothing other than a massive implementation of leftist terror tactics. A dictator or a group in power is oppressive, using their power only for personal gain and for this reason they experience various kinds of social opposition. In this situation, the dictatorial regime always resorts to the same formula to show that it is stronger than the opposition; they inaugurate the use of terror so that citizens will be afraid and their own power are consolidated.
Terror organisations, on the other hand, in accordance with the ideologies they espouse, claim that their aim is to remove a government and its administrators which they regard as illegitimate and cruel and, in so doing, that they will reach their goal of establishing a happier and more just way of life. However, this is not a realistic claim. In the Qur'an, in the first verses of Sura Baqara, God issues this command to those who think in this way:
When they are told, "Do not cause corruption on the earth," they say, "We are only putting things right." No indeed! They are the corrupters, but they are not aware of it. (Qur'an, 2:11-12)
For terrorists, killing people is a way of life. They may shoot innocent people without pity and throw bombs at children. For them shedding blood is a pleasure. They have ceased to be human beings and turned into raving savage beasts. If there is anyone among them who shows the least feeling of compassion, they brand him as a coward or a traitor and demote him. Often they use their guns against one another and carry out bloody purges against internal factions in their own organisation.
It can be seen that terrorism is nothing other than a totally diabolical source of bloodshed. Whoever supports this cycle of savagery is defending a satanic system. If a terrorist uses religious language and symbols, this must not deceive anyone. Terrorists who hide under the cloak of false religion are doubly guilty, both of the blood they have shed and for the anti-religious propaganda they have spread while committing these crimes in the name of religion.
Terror and religion are completely opposed to each other. Terrorism adopts the way of aggression, murder, conflict, cruelty and misery. But according to the Qur'an, all these things are kinds of oppression. God enjoins peace, harmony, goodwill and compromise. He forbids terror and every kind of act that does not promote peace, and, condemns those who commit such acts:
But as for those who break God's contract after it has been agreed and sever what God has commanded to be joined, and cause corruption in the earth, the curse will be upon them. They will have the Evil Abode. (Qur'an, 13:25)
The basic quality that terror and those who are infected by its cruelty have in common is that the fear and love of God is something completely alien to them. Their hearts have become hardened and they are spiritually ill. In the Qur'an, God speaks about the character of such people:
But do not obey any vile swearer of oaths, any backbiter, slandermonger, impeder of good, evil aggressor, gross, coarse and furthermore, despicable.(Qur'an, 68:10-13)
To rebel for no cause and to commit acts of assault are forbidden by God. In Islam, acts of what we call terror and anarchy today are forbidden. In the Qur'an it is said:
Say: "My Lord has forbidden indecency, both open and hidden, and wrong action, and unrightful tyranny, and associating anything with God for which He has sent down no authority, and saying things about God that you do not know." (Qur'an, 7:33)
Acts of Violence- One of the Most Important Methods of Terrorist Propoganda
Terrorists regard acts of violence as propaganda for their organisations. For them, killing innocent people, robbing banks, assassinating people, kidnapping and planting bombs all act as propaganda for their struggle. To the terrorist who is bent on wreaking chaos, what publicity a single act of violence can generate in one day is much more publicity than what millions of brochures could do.
This idea is totally foreign to every kind of human feeling of compassion, mercy, concord and tolerance; it is alien to the moral teaching of the Qur'an and can gain a following only in those societies in which anti-religious ideologies hold sway. For this reason, the only possible solution that can save humanity from this benighted way of thinking is the widespread acceptance of the moral teachings found in the Qur'an and taken as a way of life.
God calls to the Abode of Peace and He guides whom He wills to a straight path. (Qur'an, 10:25)