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Saturday, 3 September 2016

Concept of Life in Islam and Ghazwat ul Hind (2)



     
In part (1) of this article we have seen when human beings expire in this apparent world, their souls move into ‘Uqba’. Uqba is, in fact, part of this apparent world. We have seen in article https://secondriseofislam.blogspot.com/2011/11/reality-of-creation-existence-in-pairs.html  that Allah has created everything in pairs. The pair of this apparent world is ‘Uqba’ which is hidden; whereas this world is apparent. The compensable good deeds done in this apparent world are compensated in ‘Uqba’. Every person does not have good deeds which need to be compensated in ‘Uqba’; many persons’ good deeds are compensated in this apparent world and such persons do not have good deeds which need to be compensated in ‘Uqba’. Allah is such a Great Al-Rehman and Al-Raheem that He does not withhold compensation of good deeds of any person, even if the bad  deeds of such person are hundreds of thousands times greater than those good deeds done by such person (for details plz see  https://secondriseofislam.blogspot.com/2011/12/journey-of-human-soul.html). When Qiyamah will occur, this apparent world and Uqba both would be changed into ‘Ukhra’ world. ‘Ukhra also exists in pair; one is called Paradise and the other is called Hell. It may be appreciated that all these worlds i.e. this apparent world; uqba; Paradise and Hell, exist in the seven skies. In ‘Ukhra’ people would be consigned to Paradise or Hell, depending upon their deeds. It may be appreciated the good deeds done by people are already compensated in the Uqba; Paradise is not right of pious people; Paradise is purely Allah’s Rehmah. 

We have also seen in part (1) of this article, Aulia Allah still remain alive in this apparent world after their death in this apparent world. The only difference is that, after death, Aulia’s souls cannot act on their own; they can act only through bodies of  living persons, and they can act only under Allah’s direction because they have lost their Free Will after death in this apparent world. This phenomenon of performing life activities through bodies of living people should not be taken as strange; it is just like a leader convinces other people to follow him, and if people start following such leader, we label people’s acts as that leader’s acts though those acts are done by the people, not by the body of that leader. Similarly Aulia Allah souls, after their death,  just give ideas to the living persons, and it is up to the living persons to comply with those ideas; the living persons are totally free to go against such proposed ideas. 

This phenomenon of undertaking life activities by Aulia Allah, after death, through bodies of living persons explains why our Nabi (ﷺ) has promised for ‘Ghazwat ul Hind’ whereas this ‘Ghazwa’ has not occurred during life of our Nabi (ﷺ) in this apparent world; this promise for ‘Ghazwat ul Hind’ by our Nabi (ﷺ) actually implies that this Ghazwa was to be fought under spiritual guidance of our Nabi (ﷺ), though it was not to be fought bodily/physically by our Nabi (ﷺ). 

In the article  https://secondriseofislam.blogspot.com/2015/08/ghazwa-e-hind.html we have seen that ‘Ghazwat ul Hind’ is not a single battle rather it is a series of battles which have been fought by Muslims against non-Muslims of India up to now and which would be fought till Qiyamah. But it does not mean all wars/ battles fought between the Muslims and Indian Hindus may be termed as ‘Ghazwat ul Hind’. Only such battles would be termed as ‘Ghazwat ul Hind’, which were and would be fought strictly according to the principles/ permissible objectives of qattal in Islam.
Before looking into implications of ‘Ghazwat ul Hind’, it would be pertinent to have a look into the relevant hadith. The hadith says:
Hazrat Abu Hurairah (r.a) says, Hazrat Muhammad (s.a.w.w)  promised us of Ghazwa-e-Hind. If I get chance to participate in it, I would spend all my energy & wealth for it. If I get killed, I would be considered among the most great martyrs. And if I come back alive, then I would be a freed Abu-Hurairah”.

If our Nabi (ﷺ) is promising to undertake ‘Ghazwat ul Hind’, obviously such ghazwa would have to be strictly according to principles/ permissible objectives of ‘qattal’ in Islam. If a war was/will be fought by  the Muslims against Indian Hindus, and such war was/will be waged by the Muslims through violating Islamic principles/ objectives of qattal, such war may not be termed as ‘Ghazwat ul Hind’, and as such lacks in blessings and guidance of our Nabi (ﷺ).  The detailed Islamic objectives of ‘qattal’ may be seen in (4) parts of  article https://secondriseofislam.blogspot.com/2015/01/enforcement-of-islam-vs-propagation-of.html. In the following lines, a brief of Islamic objectives/ principles of ‘qattal’ are given.
Three types of Muslim nations are allowed to undertake qattal:

First are the ruling Muslim nation. The second are the subjugated Muslim nation- the subjugated nation are the people which were previously ruling nation in their areas/state which has been  subjugated by non-Muslims. The third are minority Muslim nation- the minority Muslims are such Muslims who are living with non-Muslims as a minority and have never been a ruling nation in the areas they are living in. All these three categories of Muslim nations are allowed to undertake qattal for the three reasons/objectives:  i. self-defense of the Muslims; ii.  if Muslims are subjected to injustice and suppression; iii.  if Muslims being non-ruling nation want to establish Islamic system over them-selves. In addition to these three objectives, the fourth objective is freedom of Muslims from non-Muslims’ subjugation. The subjugated Muslim nation are all the time under obligation to regain their freedom. The fifth objective is to enforce Islamic systems over the non-islamic systems provided the Muslims involving in war have first enforced Islam over themselves. The minority Muslim nation are permitted to undertake qattal for the first three objectives, if required. The subjugated Muslim nation are under obligation to regain their freedom, even through qattal, if required. The ruling Muslim nation are under obligation to undertake ‘qattal’ for all the five objectives. The sixth principle of qattal is to acquire substantial capability of qattal before undertaking it; the substantial capability is not necessarily matching capability.


It may be appreciated that if any one of three categories of Muslim nations is undertaking qattal for one or more of the above mentioned objectives, all other categories of Muslim nations are under obligation to join such qattal in support of fighting Muslims.
 It may also be appreciated that each of three categories of Muslim nations are under obligation to undertake 'qattal' only if they have support of majority of their respective nation- because it is prerogative of Muslim nation to use force, it is majority of Muslim nation which is allowed to use force. Similarly if any one of three categories of Muslim nations wants to join fighting in support of any other Muslim nation, such fighting should have backing of majority of that other nation. The rational behind these two conditions is that ultimate motive of qattal in Islam is establishment of Islamic systems which further lead to honor, respect, power and glory in this world; if any Muslim nation themselves do not want honor and glory etc. in this world, no individuals or another Muslim nation is under obligation to provide such nation with such prizes. [In order to ascertain majority opinion of a Muslim nation, Islam has its own process through which majority opinion is subject to rectification, if required, by men of knowledge and piety; this process is different from that of western democracies. for details plz see https://secondriseofislam.blogspot.com/2013/04/islamic-political-system-its-main_30.html

If, being a ruling Muslim nation, Pakistan (or any other Muslim nation)  undertakes ‘qattal’ against India for any one or more of objectives mentioned above and in line with conditions given above, such qattal would be termed as ‘Ghazwat ul Hind’, and such war against India would be backed by spiritual guidance and blessings of our Nabi (ﷺ). The 1971 war was basically war between two Muslim groups; Indians joined war in support of Bengalis. This war cannot be termed as ‘Ghazwat ul Hind’ - because the Ghazwa is not to be fought between two Muslim groups- and our Nabi’s (ﷺ) spiritual guidance and blessings were not involved in this war. The 1965 war was a  defense war though initiated without proper war preparation/capability. Even then Pakistan was able to defend itself due to our Nabi’s (ﷺ) blessings involved in this war; this war may be declared as partial Ghazwa. Our war objectives in Kashmir could not be actualized because majority of Kashmiri people did not back the war efforts. As mentioned above,  support of majority of Kashmiri people was a condition to declare this war as Ghazwat ul Hind. The 1948 war aimed at freedom of a subjugated Muslim nation i.e. Kashmir. Though no regular Muslim army participated in this war, Muslims were able to liberate almost 50% of the area in the face of Indian assault through a regular army. This war may be termed as ‘Ghazwat ul Hind’ partially. 
We may conclude that ‘Ghazwat ul Hind’ are the battles between the Muslims and Indian Hindus, if Muslims have waged such battles according to principles/ objectives of qattal in Islam. ‘Ghazwat ul Hind’ are such battles which are backed by our Nabi’s (ﷺ) spiritual guidance and blessings, and such many battles have been fought in the past and many more may be fought in the future. If Pakistan wants to undertake ‘GHazwat ul Hind’ against India, all what is required is to go along Islamic principles/objectives of ‘qattal’, and the victory is 100% ensured.


 

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