SHAFAQNA- Alkafeel: The Supreme Religious Authority renews its call to some tribes to desist from practices that violate the legitimacy, morality and patriotism, and not to infringe upon the rights of citizens.
The Supreme Religious Authority renewed its call to some tribes to completely desist from all practices that violate the legitimacy, morality and patriotism, committing great injustice. So we tell them: Do not to infringe upon the rights of citizens.
These were the important points stated in the second sermon of Friday prayer of the 29th of Rabi’ Awwal 1440 AH, corresponding to December 7, 2018, which was held in the holy shrine of Imam al-Hussayn (peace be upon him) and led by his eminence Sheikh Abd al-Mahdi al-Karbala’i, in which he stated:
Dear brothers and sisters, in this sermon, we are going to talk about “Societal phenomena threatening the social peace and the moral system.” and we are going to take the tribal violence as a model for this societal phenomenon.
Violence in all its forms and in different areas of life is an aggressive behavior of justice, cruelty, trespass, roughness and harshness with others. And this behavior might develop into a state of war.
The general rule in life and the root of the human instinct is to tend to deal with peace, tranquility, moderation and compassion and to respect each other’s rights. The verses of the Holy Quran and the holy narrations show that the state of violence is rejected, while dealing with indulgence and appeasement with others is recommended. It is important to note that in Quran there is no concept of war of aggression and no concept of permissiveness of violence. Even where permission of war has been given it has been given to defend and protect rights of the oppressed and exploited, and not for achieving power. There is no verse in the Quran which permits violence for conquering territory or for achieving power. In fact, war has been qualified in the Quran by in the way of Allah. Thus a war can be fought, if at all necessary, not for any personal ambitions or for grabbing territory or not for personal animosity or for revenge but only in the way of Allah.
It is narrated that a descendant of Umar was the governor of Medina. He used trouble Imam Musa Al-Kadhem (peace be upon him) greatly, and mentioned unbecoming remarks about Amir’ul-Mu’minin (peace be upon him). The close companions of the Imam requested many times to permit them to slay this man. But every time the Imam restrained them and said, “Do not do that without my permission.”
One day the devotees of the Imam said that they could no longer bear the insults and high-handedness of the Governor. “For God’s sake allow us to take revenge from him.” The Imam said, “All right, tell me where his house is and where you can find him?” The people informed him. At once the Imam mounted a horse and headed for his house. There was a blooming and green field that belonged to the governor. The Imam steered his horse inside the field and began to trample it. Someone reported this to the governor who came out at once and began using abusive language. The Imam did not pay any attention and continued to ride the horse all over the field. When the crop was absolutely destroyed the Imam came to the man and asked how much he had spent on it. He said: Two hundred dinars. The Imam gave him three hundred dinars and said, “Take this amount now and also be hopeful of the future crop. If Allah wills this time the harvest would be much more than your expectations.” Seeing the excellent behavior of the Imam, the fellow got up, kissed his hands and began to ask forgiveness of his past misbehavior. He said, “Indeed no one in the world is better or even equal to the descendants of the Prophet.” After this, the Imam returned home and related the whole incident to his companions.
Then he asked them, “Now tell me whether this act of mine was better or what you had intended?” They all said that what the Imam had done was much better. The Imam actually trampled his field so that he may know that by the auspiciousness of the steps of Ahl al-Bayt of the Prophet there is increase in the fertility of fields. Their trampling was much beneficial than ordinary greenery.
Thus, Islam reject all kind of violence to push away the injustice and harm that might be the conflicts’ result. So, neither the societal violence, nor the familial violence are accepted.
Another kind of violence is the Political Violence, which is the use of illegal means to achieve political goals, such as eliminating rivals, terrifying them, accusing them of issues without evidence, destroying their reputations, and treating them roughly.
In fact, to use politics as a means to serve the country, politicians must refrain from using illegal means to cause harm to one another, for politics can’t be established to run the country properly in this way.
Also, the tribal violence is now immensely threatening the psychological, societal, living, and economic stability, saying. Some tribes resort to violence and causing harm to others, or making a decision that is unrelated to the divine law, the principles of being part of the same country, and the ethical principles of genuine tribes.
Nowadays, individuals’ discord turns into an issue affecting more than a tribe and leading to killing tens of citizens.
One of the violent means used by tribes, is displacing people after a problem —this isn’t related to the Islamic law, religious law, traditional law, or ethical law—and consequently some people have been displaced for 7 and 10 years.
Therefore, we are renewing our previous call on the Iraqi tribes causing harm to the parties, with whom they are in disputes end exercising violence, for violence is heinous crime, unrelated to patriotism or ethics—and above all, it is against God’s rules.
So, Fear God regarding people’s blood, honor, properties and legal rights, and never assault people illegally.
We ask the almighty Allah to grant us success in following His orders and avoiding the sins. And the last of our prayers is praise be to Allah, Lord of the Worlds, and Allah’s prayers and peace be upon Mohammad and upon his pure and virtuous lineage.
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