Wahhabism is the real enemy and Shia Islam stands against tyranny

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SHAFAQNA – The world today sees of Islam what Wahhabism has projected onto communities: violence, radicalism, bigotry and ostracization.

While Wahhabis call themselves Sunni, the great majority of Sunnis have rejected Wahhabism for the heresy that it is, the poison that it is.

And yet the world chose only to see Wahhabism as the only expression of Islam there is.

Wahhabis are the enemy to strike down. Wahhabis are the ones calling for bloodletting and the murder of innocent civilians …

As for Shia Islam, the designated nemesis of Wahhabism, it has withstood a rampart against tyranny – a moral guidance and a strength for all religious communities.

Unlike Wahhabism , Shia Islam never professes sectarian violence. Shia Islam de facto and inherently rejects any form of constraint when it comes to faith, as its scholars understand that in Islam there can be no coercion.

The Qur’an clearly says that reli­gion cannot be forced on anyone. It says,“There is no compulsion in (accept­ing) the religion (of Islam)…”

Why? Because:“truly the right way has become clearly distinct from error. ” (2:256).

 

Above all Shia Islam opposed all and every form of tyranny  – mirroring the Prophet Muhammad’s teachings and that of his progeny.

The Prophet of Islam faced much difficulty and opposition in his own birth- place, the city of Mecca. He was eventually forced to migrate to Medina. But in spite of all the oppo­sition and even physical torture that his followers suffered in Mecca, Prophet Muhammad always approached the unbelievers of Mecca with tolerance. At one stage of his mission, the Prophet read to them a short chapter from the reve­lation:

“O you who do not believe! I worship not what you worship, and you are not worshipping what I worship; nor am 1 worshipping what you wor­ship; neither -art you worshipping what I worship. Therefore, to you your religion; and to me my religion!” (chap. 109)

When Prophet Muhammad migrated to Medina, he found that besides those who hid accepted Islam, there was a large Jewish com­munity in that, city but this did not bother him He did not contemplate on forcing them into the Fold of Islam, instead, he made a peace agreement with them and called them ahlul kitab—the people of the Scripture. This was indeed the supreme example of tolerance shown towards the followers of other religions.

The peace agreement between the Prophet and the Jews of Medina dearly guaranteed the phys­ical safety and security of the Jewish community and also the freedom to practise their religion freely as long 35 that community also abided the terms of the treaty.

So we see that even historically, the Prophet of Islam was prepared to live in peace with the followers of other monotheistic religions, espe­cially Judaism and Christianity.

Even the letters that the Prophet wrote to the rulers of various coun­tries and nations around Arabia are interesting documents for our dis­cussion. In none of the letters does the Prophet threaten them of a mili­tary aggression if they did not accept the message of Islam. The letter to the Christian King of Abyssinia ends with the words: “I have conveyed the message and now it is up to you to accept it. Once again, peace be upon him who follows the true guidance.”

We have an interesting historical document with us from our fourth Imam, ‘Ali Zaynul Abidin (a.s,). This document is entitled as Risalatu ‘l huquq which means “The Charter of Rights”.

In this Risalah, the Imam has mentioned rights related to vari­ous issues and people in human soci­ety, the last part is on the rights of non-Muslims in a Muslim society. Among other things, it says: “And there must be a barrier keep­ing you from doing any injustice to them, from depriving them of the protection provided by God, and from flaunting the commitments of God and His Messenger concerning them.

Because we have been told that the Holy Prophet said, “Whosoever does injustice to a protected non- Muslim, then I will be his enemy (on the Day of Judgement),” In a letter which Imam ‘Ali wrote for his governor in Egypt, he says, “Sensitive your heart to mercy for the subjects, and to affection and kindness for them. Do not stand over them like greedy beasts who feel it is enough to devour them, for they are of two kinds; either your brother in faith or like you in Creation.” {Nahju ‘l-Balagha, letter 53).

 

 

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