Dr. Asghar Ali Engineer

Is Islam compatible with Socialism?

Fri, 05 Aug 2011 07:51:00 GMT

A friend wrote to me that I write whether Islam is compatible with socialism as for many the very word socialism means an atheistic philosophy and hence not acceptable in any case. Very core of Islamic teachings is belief in one God so how Islam and socialism can go together. This, I think, is not correct view.

Thus Qur’an is unmistakably in favour of the weaker section of society and it predicts leadership (though not dictatorship) of proletariat.

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Who is a Progressive Muslim?

Fri, 08 Apr 2011 07:51:00 GMT

A progressive Muslim is one who is firmly grounded in the Qur’anic values of truth (haq), justice (‘adl), compassion (rahmah), wisdom (hikmah) and does service to others rather than being served by others. A progressive Muslim does not believe in sectarian Islam (sunni or shi’ah or Isma’ili or Deobandi or Barelvi or ahl-e-hadith or salafi Islam but rises above all these sects and gives importance to Qur’an above everything else.

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Some Thoughts on Training 'Ulama

Wed, 09 Feb 2011 10:04:00 GMT

Though there is no concept of priesthood in Islam yet a class has come into existence which is known as ‘ulama or called clerics in English. In Islam any person, if he/she has adequate knowledge can perform all the functions and rituals be it related to marriage, death or other obligations for Muslims. Alim (plural ulama) means one who knows. Thus whole emphasis is on knowledge of Qur’an and hadith irrespective of class, caste, race or nationality. Since knowledge is central this class came to be called ‘ulama.

Now the question is what knowledge should be imparted to these persons who are supposed to guide the community. The Ulama often quote a hadith that since Prophet Muhammad (PBUH) is the last prophet the ulama are like stars after him and Muslims should seek guidance from them as stars guide and become source of light in darkness of night and ignorance is like darkness.

Now in those days when the tribe of ‘ulama began to come into existence the most important knowledge was that of Qur’an and hadith w2hich embodied total knowledge for guidance of the community. And in the island of Arabia which had no literary tradition before Islam, Qur’an and hadith imparted revolutionary tradition of knowledge. Anyone having that knowledge was counted among great alim. Also Qur’an and hadith were main sources of shari’ah law so its knowledge was main source of knowledge.

However, as Islam spread to other countries with old culture and civilization and other sources of law, besides these ‘ulama with their knowledge limited to Qur’an and hadith other types of ulama also came into existence i.e. those who acquired knowledge from other sources like philosophy, mathematics, physical sciences like optics, chemistry, physics, astronomy and so on. These ulama put emphasis on reason and rational sciences besides traditional sources like Qur’an and hadith.

These rational sciences, over period of time became so important that they became source of syllabus for training of ‘ulama and came to9 be known as ulum al-aqliyah which mainly consisted of translations from Greek philosophy and other sciences. In those days Greek sciences were the most advanced ones and these rational sciences were supposed to broaden the vision of the ulama. They were thought to be so important that Socrates whose disciple was Plato (Flatoon or Aflatoon) was thought to be one of the prophets.

Muslims produced great philosophers who contributed richly and whose commentaries on Greek philosophy were taught in European universities and Christian seminaries throughout middle ages. Thus the Christian priests studied al-Farabi, Ibn Sina (Avicina), Ibn Rushd (Averros) etc. in their seminaries. Thus all kinds of rational sciences flourished during medieval ages in the Islamic world and Muslim ulama learnt these sciences.

Now these Greek sciences are mostly of historical importance and humankind has made tremendous progress in social and physical sciences and no one can claim to be an alim without knowledge of these contemporary developments. Unfortunately colonial period and development of these sciences in Europe had to be simultaneous and since Muslim countries were victims of colonial rule, Muslims in general and the Ulama in particular, became highly prejudiced against all western o9r European sciences. Their source was mainly colonial.

Also, the Islamic seminaries while taking out their anger against colonial masters did not understand difference between colonial rulers and scientists many of whom were themselves persecuted by the rulers. It is not the rulers who developed science but it was scientists who did and also these ulama by now considered traditional Greek philosophy and science as integral part of their religion which was totally wrong. These ulama had resisted Greek knowledge and many philosophers were persecuted but later they adopted and made these sciences part of their syllabus, and then of their religion.

Similarly they resisted modern social and physical sciences as irreligious being imported from colonial west and rejected these ‘ulum. However, later they began to accept these sciences but would not teach them in the Islamic seminaries. Still they teach traditional Greek sciences as if it is part of Islamic knowledge. Now it is high time that Islamic seminaries integrate, like Greek sciences earlier, part of syllabus in Islamic seminaries.

Today the whole emphasis in these seminaries is on traditional sciences and theological issues which is of course necessary but only as a part of training. Along with these theological issues they must train the students in these seminaries in modern social and physical sciences which will greatly help broaden their vision. They should also be trained in reinterpreting Qur’an so that it can embrace modern knowledge. The earlier commentaries and interpretations were done in the light of knowledge which was available then. One cannot continue to teach same tafsir (commentary) as if not only Qur’an but also the tafsir literature is also divine. While Qur’an is divine, tafsir is entirely human effort to understand it within the parameters of available knowledge.

The existing hadith literature comprises both authentic as well as hadith of doubtful origin. The students must be trained in modern method of critiquing the existing hadith li8terature and rigorously select only those which are authentic and in keeping with reason. Integrity of the narrator is not enough; it should also fulfill the criterion of reason. Reason and intellect are divine gifts and the Qur’an recognizes the role of ‘aql (reason).

Also, in these madrasas sectarianism is flourishing and so there is great need for future ulama to learn the value of tolerance and moderation. The fundamental values of Qur’an truth9haq), justice (‘adl) , doing goodihsan), compassion rahmah) and wisdom (hikmah) must be taught and emphasized. Also, knowledge of comparative religion must be imparted which is highly necessary in the modern pluralist world.

Only such a comprehensive syllabus will produce future ulama.

What It Means To Be Religious

Wed, 13 Oct 2010 12:13:00 GMT

There is great misunderstanding both among believers and non-believers about what it means to be religious. For most of the believers religion is a set of rituals, appearance or even a set of dogmas and superstitions whereas for non-believers (rationalists and empiricists) it is nothing but irrational beliefs, dogmas and superstitions which impede human progress and also cause of violence and destruction. Even terrorism, they believe, is due to religion.

Then the question arises why millions of people believe in religion? The rationalists maintain it is because of illiteracy and irrationalism. But then many highly educated people also believe in religion so it is not easy to assign it only to illiteracy alone. And all those who believe in religion are not superstitious. Many of them are quite rational and even accept science and scientific methods without reservation. Sir Syed even maintained that there cannot be contradiction between word of God (Qur’an) and work of God (Nature and laws of nature). Moreover many great scientists have been believers in religion)

Then the question arises what it means to be truly religious? For ordinary people (including educated ones) religion is mixed bag. It comprises dogmas, customs and traditions which come from our culture rather than religion. Religion, once it becomes a powerful establishment, represents more of vested interests than religious teachings and values. It loses its dynamism. Interests become supreme rather than real spirit of religion.

Also, dogmas become more central than change as change for many believers bring a sense of insecurity and uncertainty whereas they believe in religion to ensure inner security. Also, dogmas ensure constancy of leadership as any change brings shift from orthodox leadership to modern leadership and orthodox leadership is better able to manipulate and control peoples for most people religion is a matter of belief rather than thinking and reflection.

In fact in its higher reaches religion is neither superstition, nor dogma and mere rituals. Religion poses problems when it is made to serve different human needs and interests. As water finds its own level, religion too finds its own level in unevenly developed society. For those who remain illiterate and backward it becomes a source of solace which is better served by dogmas and superst6itions rather than thinking and change.

However for highly educated and developed sections of society it becomes a source of values and philosophy and invites them to reflect on God’s creation. Qur’an repeatedly says why don’t you think? Why don’t you reflect on God’s creation? Qur’an, if understood in its proper spirit creates intellectual ferment and dynamism rather than stagnation and dogmas. Dogmas were created by theologians and they put basic emphasis on these dogmas as they serve their needs and interests.

Also, for many, religion is ritual-oriented rather than value-oriented. By performing certain rituals and maintaining certain appearances they think they are religious. For many others, religion is a source of values rather than rituals. Rituals serve a sense of community and identity and often become mechanical exercises and hardly inspire any inner change.

Then how should one look at religion and being religious? There are five most fundamental qualities for being truly religious without which one can claim to be religious but can hardly qualify to be one. These four fundamental qualities are 1) constant quest for truth; 2) to be humble; 3) to be compassionate and 4) to be anti-establishment 5) to be transcendent in vision.

We would like to throw some light on these essential qualities to be religious. In every religious tradition God’s name is truth. In Islamic tradition one of Allah’s name is Haq i.e. Truth. Without being truthful and engaged in constant quest for truth one can hardly be religious. All great founders of religion from Buddha to Prophet Muhammad (PBUH) spent years of their lives in quest for truth and got inspiration to understand truth. It should be mission of one’s life to search for truth, in all its manifestations. Also, truth does not have one form and one manifestation. It is not stagnant or a dogma but dynamic and intellectually challenging.

2) Along with constant quest for truth humility is required. Any sense of truth being any ones monopoly leads to sense of arrogance and destroys the very quality of truth. That is why Qur’an says that All previous prophets came with truth and requires Muslims not to distinguish between one and the other prophets, those who do so are not true believers. All prophets and great religious thinkers were committed to quest for truth. Also, Qur’an maintains that Allah has created diversity, not unifr4moity so that one could understand different forms of truth without leading to arrogance. Anyone engaged in quest for truth has to have a quality of humility. Qur’an strongly denounces mustakbitin (the powerful and arrogant). Most of the Prophets mentioned in the Qur’an were of humble origin.

Third important quality for being truly religious is being compassionate i.e. being sensitive to others suffering. Anyone who is not compassionate cannot be a true human being, let alone religious. Allah’s name in Qur’an is Compassionate Merciful (Al-Rahman al-Rahim) and Prophet Muhammad has been described as Mercy of the Worlds (Rahmatan li-Al’alamin). Any Muslim who is not compassionate would never be a true Muslim.

Similarly a true religious person has to be anti-establishment as most of the establishments represent vested interest rather than values. Some people try to control these establishments and do anything to retain their control over it. They tend to become authoritarian and try to eliminate their rivals. Also, a truly religious person would always be inspired by future vision rather than what is given. He would be engaged in creating new world as what is given is never perfect. Those who have these qualities would indeed be really truly religious people.

Can the gates of Itjihad be closed?

Mon, 07 Jun 2010 08:40:00 GMT

After the fatwa from Deoband (some of the Deobandis deny that fatwa was ever issued) that Muslim women cannot work with strangers from amongst the men and that in that case her earnings will be haram (prohibited) to her family, a debate is raging on the need for ijtihad (creative reinterpretation of law) and it is often suggested that gates of ijtihad were closed after sack of Baghdad in 1258 and that these gates be reopened.

First of all we would like to point out that there is no church in Islam and no single authority and hence no one can issue a dictat to close the gates of ijtihad. Or re-open it. When Ibn Taymiyyah issued the fatwa on jihad after sack of Baghdad he went against the authority of his own Hanbali School and gave fatwa on his own authority. Hanbali school requires submission to the ruling authority.

Before we proceed further we would like to point out that ijtihad has been the very part of process of law making in Islam. The root meaning of ijtihad (derived from jahada) is to strive, to make efforts and it is called ijtihad when one makes utmost intellectual assertion to understand a phenomenon and find a solution to it. Technically it was used by Ma’adh bin Jabal who was appointed ‘Amil (Governor) of Yemen and when the Prophet (PBUH) asked him how will you govern if you do not find any ruling in the Qur’an and my sunnah, he said ana ajtahidu i.e. I will strive to understand the problem myself and find the way out. The Holy Prophet approved of it.

All great imams and founders of different schools of law (called mazahib) resorted to ijtihad in arriving at the solution of various problems they confronted. The word fiqh which is often used for Islamic jurisprudence also means to know, understand and comprehend and hence the word fiqh became integral part of Islamic jurisprudence and experts of Islamic law are also referred to as faqih.

The whole process of law making in Islam has been most dynamic and spread over few centuries and represents one of the greatest law making ventures in human history. When Islam spread to non-Arab cultures in Asia and Africa, the Ulama were faced with new problems and often baffling challenges. They exerted themselves intellectually and tried to find solution in the light of Qur’anic pronouncements and values and sunnah of the Prophet (PBUH). They also invented useful tools like qiyas (analogical reasoning) and ijma’ i.e. consensus among experts.

Why were these tools necessary? Because often they could not find solutions dire3ctly in Qur’an and sunnah. The process of law making had begun right in the beginning when conquests brought Muslims face to face with new problems. Thus dynamic spirit of Islamic law was suffused in the very process. It never ignored objective conditions and new situations arising from time to time. The stagnation in the process was not because of sack of Baghdad but was result of stagnation in the society.

A new process of change began again during the period of colonization when Islamic thinkers came once again, face to face with modernity. Modernity posed new challenges before them and many great Islamic thinkers rose to the occasion and began to reformulate. There are shining examples of brilliant thinkers like Muhammad Abduh of Egypt who rose to be Grand Mufti of Egypt. He issued series of fatwas on postal saving interests, Transvaal fatwa for South African Muslims to eat animals slaughtered by Christians, necessity for modern education and so on. He was one of the most dynamic thinkers Egypt produced in 19^th-20^th century Egypt. Rashid Raza, his disciple, though not as bold, continued his work.

Sir Syed and his team also did commendable work during nineteenth century India. Sir Syed’s tafsir (commentary on Qur’an) is a seminal contribution and represents the dynamic spirit of ijtihad and fresh thinking but unfortunately he had to discontinue writing due to stiff opposition from conservative Ulama. This tafsir which was not available has been published by Khudabakhsh Oriental Library, in two volumes.

Sir Syed’s work was continued by great scholars like Maulavi Mumtz Ali Khan, Maulavi Chiragh Ali and several others who once again infused dynamic spirit in Islamic law. So what is needed is profound scholarship and intellectual courage to break stagnation instead of lamentations about doors of ijtihad being closed. Let us flung them open and break the stagnation.

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Centre for Study of Society and Secularism

Mumbai

The Prophet of Non-Violence

Mon, 03 May 2010 15:02:00 GMT

The title might come as a surprise for many readers as the Prophet Muhammad (PBUH) has been very frequently projected as the Prophet of violence by media and religious extremists. A Danish cartoonist even showed bombs in his turban. But here in this paper I want to show the Prophet (PBUH) was indeed a Prophet of non-violence. For this I would not fall on traditional sources as Maulanas and muftis (who give religious opinion) but use Qur'anic values and discuss circumstances in which the Prophet lived. And on these grounds there are no disagreements among Islamic scholars.

First of all a question what is non-violence and is absolute non-violence possible? It is crucial to discuss these questions if we want to form opinion about any personality whether he is violent or non-violent. Also, in order to be non-violent what are crucial pre-conditions? Can non-violence be practiced in any given circumstances? Also, can non-violence depend on one person's philosophy?

Let us take these questions now. What is non-violence? Non-violence is not mere act of non-aggression. A meek or a person totally lacking courage can also apparently be non-aggressive but this meekness or lack of courage becomes a store of aggression within him or her and strikes in devious ways including conspiracies and even can deliver mortal blow. Thus absence of violence cannot be treated as non-violence.

Non-violence is based on deeper inner conviction of a person even if he cannot control all forces operating around him. We must remember that a non-violent person without such deeper conviction cannot be truly non-violent person. This is a crucial point here. A person without such deeper conviction may not ever resort to violence if circumstances do not so dictate to him and a person with deeper conviction about non-violence may, in certain extreme circumstances, have to resort to violence. We have several examples of this in history.

This leads us to second crucial question: Is absolute non-violence possible in society? I think answer, contrary to my desire, is in the negative. Society around us is an extremely complex entity. Around us operate highly contradictory forces which go into dictating themselves on us. As it is said human beings are neither absolutely free to act nor totally dependent on others.

A human being is a complex mixture of freedom and unfreedom. To the extent there is unfreedom our deeper conviction also cannot help. Thus whether a person is non-violent or not will have to be judged by his/her deeper conviction and to an extent what strenuous efforts he/she put in to check violence and simply not by whether one succeeded in creating non-violent society.

Thus a modern historian knows even persons like Mahatma Gandhi who undoubtedly had very deep conviction for non-violence failed to create non-violent India and Independence accompanied by partition saw unprecedented violence. Yet he is known as apostle of non-violence. Much before him Christ, who is known as price of peace and love, ended violently himself nor his followers except for first three centuries during which there were highly persecuted minority, remain peaceful and even Church participated in crusades bringing about killing of thousands of innocent people or Church even allowed burning at stakes of all those who deviated from the Church fiats.

Also, the question whether one can create non-violent society out of one which is based on acute injustices and unequal distribution of economic resources? Of course one can certainly launch non-violent struggles to achieve the aim and that is what it should be, but the question is those whose interests are hit would remain non-violent allow you to achieve your aim. Certainly not. Many peace activists who worked ceaselessly for non-violent struggle were killed at the hands of vested interests.

All this is not to argue even for moment that we should resort to violence and give up non-violent, peaceful struggles. Far from it. But it should be accompanied by deeper understanding for various forces working in the society and the extent they can go to ward off all threats to their interests. I would like to stress here that non-violence as a value, is absolute, not ensuring it in the society - society as a whole which is beyond our control.

To create a non-violent society we have to create a just society and creating just society itself evokes at times rivers of blood as it happened in Muslim history (which I do not refer to it as Islamic history which creates needless confusion). As we will see all this was deliberately or otherwise, though to be result of Islamic teachings and some Muslim scholars and historians are no less responsible for this. Jihad became much misunderstood word right from beginning of Muslim history.

In the light of all this let us now turn to the Prophet (PBUH) of Islam and examine his convictions and his struggles and understand him whether he ever preached violent revolution or tried to employ violent methods to bring about transformation of Arab society. As I pointed out above, I am using here interpretative historical, social and political analysis to understand this rather that traditional sources which often Muslim scholars do.

We must divide the Prophet's struggle in two main phases and others before me have done that. First is the Meccan phase from his birth to his migration to Medina which became his ultimate resting point. Second phase is his stay in Madina until his death. Some point out that Meccan phase was of peaceful nature and that of Madina of rather violent nature. I do not agree with this categorization of one phase being peaceful and the other violent. Basically as far as the Prophet (PBUH) there is no such contradiction, Contradiction is of circumstances, not of choice.

As we all know non-violence is not possible without truth. Truth and non-violence are non-separable from each other. And there is complete unanimity among Muslim scholars, historians and non-Muslim historians that the Prophet's reputation was that of very honest and trust-worthy (amen). Thus a truthful person cannot become violent at any stage of life. He was as peaceful and non-violent in Madina as in Mecca though of course in Medinese state circumstances changed drastically which we will take note of. Any discussion without proper social and political context becomes bereft of its roots and at best remains doctrinal, The Prophet, when he appeared on the scene at Mecca was in his prime youth and very sensitive soul.

He was greatly distressed to see Meccan scene - complete turmoil, social anarchy, sharp class differences between poor and dispossessed on one hand, and powerful international business corporations owned by some tribal and clan chiefs. They were indulging in international trade exchanged at Mecca. Slavery added to the acuteness of the scene. Women were at their worst except some powerful elite women

The Prophet was so distressed by this scene that he began to retire in a cave - known as a cave of Hira on the fringes of Meccan city and would contemplate seriously on the Meccan scene. But he was no mere recluse. He wanted to actively intervene in the situation and as Muslim believe he got revelation from Allah to show the way. It was his wife Khadija, 15 years his senior who accepted him as a prophet and congratulated him.

The Prophet (PBUH), who was otherwise leading peaceful life with his wife and four daughters, now began preaching his divine message and all the hell let loose. What the Prophet preached can be summarised as follows:

Unity of all human beings and unity of all tribes across Arabia which was causing so much conflict and bloodshed. Inter-tribal unity was greatly needed. Thus he preached ukhuwwah (brotherhood-sisterhood as the word is inclusive of both the genders). This could best be realized by tawhid (oneness of Allah). It became basic doctrine of Islam. So many gods and goddesses were source of all kinds of inter-tribal conflicts and superstition at the cost of direct rational thinking.
To relieve distress of the poor, orphans, widows slaves and other weaker sections of society and several Meccan chapters and verses of Qur'an are proof enough of this He wanted to bring about redistribution of wealth to realize social peace and gave us the institution of zakat (though Qur'an did not set its quantum, the Prophet said it should be two and half percent of ones wealth at the end of the year.
Uplift of women by giving them dignity and individual rights. He wanted to bring about social revolution in this respect. What we say 'empowerment of women' was achieved by the Prophet but later, as usually happens sabotaged by powerful and conservative Ulama. What Qur'an did to enhance empowerment of women was indeed revolutionary.
To establish just, peaceful and non-violent society through these means and give every human equal dignity and rights irrespective of ethnic, religious, linguistic or cultural differences. Since the Prophet's teachings deeply disturbed the vested interests in Mecca who were engrossed in accumulating profits, neglecting all their tribal social obligations and perpetuating gross injustices. Also, a section of youth and the poor enthusiastically flocked around the Prophet (PBUH), these powerful traders and tribal chiefs gathered together to silence the Prophet. When they failed they approached his uncle Abu Talib who, according to tribal tradition, was his chief protector.

When Abu Talib conveyed to him what those tribal chiefs wanted he replied: if they put sun in one hand, and moon on the other and ask me to shut up, I would not. When Abu Talib saw his deep moral conviction he assured his nephew of full protection and give him full liberty to preach his ideas. Not succeeding in that the tribal chiefs started insulting the Prophet, mocking him and persecuting, in many cases of weaker unprotected sections, severely.

One of his followers was an Ethiopian slave Bilal Habshi who had embraced Islam right in the beginning. He was one of his most loyal followers as he saw in the Prophet a great liberator of slaves. The Prophet too, never neglected him and often showed preference to him above more powerful and richer of his followers. He appointed him as his mu'addhin (caller for prayer) which was great honour to which many of his companions were aspiring for.

However, the Prophet never retaliated against his and his companions and followers persecution. He and his followers were urge to bear all this with patience. In fact one of the Qur'anic surahs of Meccan period dwells on virtues of patience and makes it inseparable part of truth. Truth and patience go together, it says (chapter 103 Al-Asr) in both Meccan and Medinese chapters the virtues emphasised are: truth, justice, humility, patience, compassion, wisdom and piety. Also emphasized is suppression of feeling of revenge and anger. Revenge and retaliation were main ingredient of tribal behaviour and had already led to years of bloodshed among Arabs

All of these virtues lead to non-violent conduct, in fact is most essential part of it. The Prophet showed greatest forbearance in the Arab history who desisted from retaliating at any stage. When faced with gross brutalities he would often retire to himself, reflected deeply and came out with peaceful solution. When prosecution became unbearable in Mecca both for him and his companions and tribal chiefs plotted to assassinate him while sleeping, he decided to migrate to Madina in the dark of night.

He bore all tribulations quietly, some suggest because the Prophet and his followers were a minority and dare not fight back in Mecca. This is gross distortion of Prophet's very character. He was meticulous follower of peace and non-violence. Had it been so he could have easily not only conquered Mecca earlier than he did could have taken revenge from his persecutors, killing them and shedding blood after he did. He did not order killing of any of his foe or persecutor which was allowed by tribal tradition.

When he migrated to Madina he was welcome very enthusiastically as he went there primarily as peace-maker. The inter-tribal feud had robbed Madina of peace for last forty years. He succeeded in ending this feud and establish peace between the two tribes on principles of justice and fairness to both. Thus he entered Madina as an ambassador of peace and hence got enthusiastic welcome.

In Madina situation was entirely different partly under the Prophet's control and partly beyond him. He emerged in Madina as great moral, spiritual and ethical teacher who not only brought about unity among the people of Madina but also guided them in every walk of life. Another great virtue of the Prophet was his humility. He described himself as 'abduhu was rasuluhu i.e. as servant of Allah and His messenger. He never tried to place himself above others. When he was constructing his house and mosque he himself took part, like others in constructing it. He used to say I am not above you except as a messenger of Allah. A great teacher and so humble! Some Arabs tried to bow down before him. He strictly prohibited them from doing so and said you should bow before none except Allah.

But there were certain things beyond the Prophet's control. The Prophet's (PBUH) migration to Madina gave rise to another kind of hostility among the Jews who handled trade and often functioned as arbitrators to whom the Arab tribes would refer their disputes to. The Prophet's migration changed this situation. The Jews lost their pre-eminent position and over and above this their monopoly of trade was broken which hurt them deeply. Many of the Prophet's companions like Abu Bakr, Uthman and others were expert traders and since they also came along with the Prophet, began trading and thus Jews' monopoly was over.

There in Mecca, the tribal chiefs were very angry that the Prophet escaped and is now preaching in Madina. They had vowed either to silence him or eliminate him. They had failed in both these projects. So they decided to pursue their animosity right in Madina. The Prophet was very alert to the situation. Soon the Meccan chiefs secretly established contacts with the Madinese Jews and prepared to attack Madina. The Prophet in apprehension of possible attack had sent some of his followers to keep an eye near a place called Badr which was possible site of attack.

Meanwhile the Prophet had entered into a covenant with all tribes including the Jewish tribes known as Mithaq-e-Madina and guaranteed full freedom of faith, traditions, culture and security life and property. The Jews too had full freedom to follow their religion and all traditions without any interference from any. Only condition was that if Madina was attacked all will defend it together. It was wonderful document as modern as Union or national and international declarations of today.

By this covenant Jews were obliged to join Muslims if Madina is attacked by the Meccans. And Meccans did attack Madina and Jews had advance information of it as they were in secret negotiations with the Meccans. The Jews did not defend Madina and a hostile situation arose between Jews and Muslims. The battle of Badr took place in which 313 Muslims defeated about 1000 Meccans which was great humiliation for them.

The Prophet (PBUH) cannot be in any way responsible for this battle. He left Mecca so as to avoid any violent conflict and even in Madina he and his companions were not left in peace by the vested interests.

Of course there are some vague, even dark areas about the fight between Jews and Muslims. As far as Jewish betrayal and conspiracy with Meccan is concerned is beyond doubt. However certain narratives in Ibn Ishaq, Tabari, primary sources for the Prophet's life, have recorded certain events which need to be critically looked at. They have uncritically accepted certain Jewish historical narratives accusing the Prophet of killing more than 700 Jews after the battle of Trench (Khandaq) in which the Meccan Jews openly collaborated with the Meccan enemies of the Prophet (PBUH)

There is no place to go into details of this here but suffice it to say that this whole episode does not accord with the character of the Prophet. One psychological reason for accepting this uncritical narrative by early Muslim historians is that they wanted to establish their superiority over their enemies who betrayed them. Moreover it does not accord well with the Qur'anic description of the event, Islamic historians and scholars need to look into it very seriously and make critical appraisal of it. Unfortunately all scholars, Islamic as well as non-Islamic, keep on quoting from Ibn Ishaq, Tabari etc without seriously subjecting it to critical analyses in the light of modern historical researches.

The Prophet of Islam, it must be noted never resorted to wars of aggression. There is specific prohibition in the Qur'an for war of aggressions. The Qur'an specifically says, �And fight in the way of Allah against those who fight against you but be not aggressive. Surely Allah loves not aggressors.� (2:190) The Prophet of Islam never violated this Qur'anic doctrine and this 2nd chapter was revealed in Madina, not in Mecca. This is clear that war of aggression is not acceptable to Allah in any case.

I would like to give two major examples of non-violent way of resolving highly complex issues which establish the Prophet as a major exponent of peace in a region like Arabia which had witnessed blood baths on minor issues. And their revenge and anger never came to an end. One example is that the Prophet, though head of a proto-state, never raised any army throughout his life. All the fights he was forced to fight was done by voluntary participation and hence came to concept of martyrdom - dying for a higher cause. Had Prophet had any aggressive intentions and seek political power, he could have raised an army. Also funds for weapons etc. was collected through donations from his followers, never by any public tax.

Zakat money as clearly described in Qur'an was meant for distribution to the poor and weaker sections of society and was never spent on was preparations. Prophet never accepted zakat for himself or his family. It was prohibited to him. Only a person of non-violent intentions will desist from raising army while being surrounded by powerful and highly resourceful enemy.

Second proof of Prophet's peaceful intentions is what is called in Islamic history Sulh-e-Hudaibiyah (Peace of Hudaibiyah). Before he performed his last Hajj after conquering Mecca peaceful he intended to perform Hajj a year before. He was apprehensive of armed resistance by the Meccans so departed for Mecca with defensive preparations. He was stopped, as expected at Hudiabiyah on the way and asked not to proceed. Though the Prophet was fully prepared to take Meccans on, he instead started negotiations with the representative of Meccans. He accepted all these terms in the interest of peace including deleting Messenger of Allah, from his name. This angered some of his followers but he persisted and avoided unnecessary bloodshed. This peace agreement favoured Muslims ultimately and next year the Prophet could enter Mecca very peaceful without shedding a drop of blood. There cannot be greater proof that peace and non-violence was not only teaching of the Qur'an but embedded in the very character of the Prophet (PBUH).

To conclude I would like to make few observations:

Violence in Prophet's life was highly contextual and no one like the Prophet had any control over it. Whatever violence took place was result of vested interests from Mecca and Madina not only not to allow peaceful preaching of Islam but also inflicting violence on the Prophet and his followers.
There is no difference in Meccan and Madinese period as far as Prophet's approach is concerned. The Prophet followed consistently policy of peace and non-violence in both the phases. Whatever contradiction we find in Meccan and Madinese period is of the situation, not doctrinal, much less intentional.
The Qur'an had to permit defensive violence without which Muslims could not have survived at all. Thus absolute non-violence can only be doctrinal and cannot work in a highly complex world full of different interests and people who want to dominate. Absolute non-violence can be applied in a different world which is perfectly just and full of people willing to coexist without contradictions and evil intentions. Such a world has remained utopia so far.
Islam is not a political ideology but a civilizational force with strong spiritual and moral doctrines. Its main aim is to exalt the human beings to highest levels of spiritual and moral conduct. Allah has created human beings in best of mould (fi ahsan-e-taqwim) but they descend into lowest of low to fulfill their ambitions and desires to have more and dominate others.
The Muslims must understand that Islam will emerge in its best only when they pursue these higher values, not power. Pursuit of power caused enough bloodshed and is still causing in the Muslim world. Islam has great civilizational potential and has given great civilization to the world.
And they can call the world to way of Allah only through wisdom and good upright conduct.