Puppets of Faith: Theory of Communal Strife (A Critical Appraisal of Islamic faith, Indian polity) by BS Murthy (epub read online books .TXT) 📖

flight like that of swifts, and each bird had three pebbles the size of dried peas, one in its beak and one between the claws of each foot. They swooped to and fro over the ranks, pelting as they swooped, and the pebbles were so hard and launched with such velocity that they pierced even coats of mail. Every stone found its mark and killed its man, for as soon as a body was struck its flesh began to rot, quickly in some cases, more gradually in others.

Not everyone was hit, and amongst those spared were Unays and the elephant, but all were terror-stricken. A few remained in the Hijaz and earned a livelihood by shepherding and other work. But the main part of the army returned in disorder to Sana: Many died by the wayside, and many others, Abrahah included, died soon after their return. As to Nufayl, he had slipped away from the army while all attention was concentrated on the elephant, and he made his way unscathed to the hills above Mecca.”

This miraculous incident, more fantastic than the one at the Battle of Badr, would illustrate the Arab penchant for the fanciful ‘birds of war’, much before the Quran gave them authenticity with its scriptural sanction. However, on the temporal plane, it is the profound statement of Abd al Muttalib - I’m the lord of the camels, and the temple likewise hath a lord who will defend it - that rightly deserves the attention of the Musalmans of the day. Sadly though, for them and 'the others' as well, they fail to inculcate this 'truism of faith' in their religious ethos, which makes them believe that their billion-strong religion is threatened even if a woman of their ilk intends to marry a man of another creed, and thus become paranoid that it is their bounden duty to guard their faith by preventing its happening.

Well, the penchant of the Musalmans to perceive as if ‘Islam is in Danger‘ over trivial matters, not to speak of matters prophetical, is the bane of the social harmony in this world. Whatever, Allah didn’t send the angels of war to help Musalmans at the next turn in the Battle of Uhud, even though things became too hot for them against the Quraysh; though, after a series of strategic compromises and winning maneuvers Muhammad could subdue them to usurp the Kabah for Islam.

Be that as it may, the fighting birds of Hubal too were nowhere to be seen over the skies of Mecca as Muhammad pulled down the idols from their pedestals, and Islam sans the fighting angels could still spread its wings under the shadow of the swords where Muhammad said Paradise is beneath.

 

Chapter 11

Privates of ‘the God’

 

“Single robbers, or a few associates, are branded with their genuine name; but the exploits of a numerous band assume the character of lawful and honourable war. The temper of a people thus armed against mankind was doubly inflamed by the domestic licence of rapine, murder, and revenge” - so described Edward Gibbon, in his The Decline and Fall of the Roman Empire, the condition of the Arab society into which Muhammad was born in the 6th century.

After the debacle at Badr, the Meccans led a great expedition to Medina which Muhammad joined battle at Uhud. Right after leading the prayer, as stated by Martin Lings, Muhammad addressed his seven-hundred strong troops thus:

“Verily this day ye are at a station that is rich in reward and rich in treasure, for him who is mindful of what he is about and who devoteth his soul thereunto in patience and certainty and earnestness and effort.”

After drawing the battle plan, Muhammad chose fifty of his archers to man a strategic height in the battlefield and addressed them, “Keep their cavalry from us with your arrows. Let them not come upon us from our rear. Be the tide of battle for us or against us, stay at this post! If ye see us plundering the enemy, seek not to have a share in it; and if ye see us being slain, come not to our aid.”

In spite of such express orders from Muhammad, forty of the archers, when they sensed the ground troops were on the verge of looting the enemy camp, deserted their post amidst the battle to share the spoils. Needless to say, the archers’ eye on plunder helped the Quraysh zero in on Muhammad’s men from the rear. And that resulted in an embarrassing reverse for the Musalmans in the mortal combat that ensued. In that fight, Muhammad too was hurt in the mouth, and escaped death by the skin of his teeth.

The God above must have felt enraged at the conduct of the crowd, and felt the need for the Privates of His Own amongst them. Thus, he inspired Muhammad to inculcate the spirit of martyrdom amongst the Musalmans for raising a die-hard corps in the service of Him and Islam –

“Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poor-due, but when fighting was prescribed for them behold! a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muhammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date-stone.”

“They only are the (true) believers whose hearts feel fear when Allah is mentioned, and when the revelations of Allah are recited unto them they increase their faith, and who trust in their Lord.”

“And whoso seeketh as religion other than the Surrender (to Allah) it will not be accepted from him, and he will be a loser in the Hereafter.”

“Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.”

“Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil’s strategy is very weak.”

“If thou couldst see how the angels receive those who disbelieve, smiting their faces and their backs and (saying): Taste the punishment of burning!”

“And obey Allah and His messenger, and dispute not one with another lest ye falter and your strength depart from you; but be steadfast! Lo! Allah is with the steadfast.”

“O ye who believe! When ye meet those who disbelieve in battle, turn not your backs to them.”

“Whoso on that day turneth his back to them, unless manoeuvring for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey’s-end.”

“Relent not in pursuit of enemy, If ye are suffering, lo! They suffer even as ye suffer and ye hope from Allah that for which they cannot hope. Allah is ever Knower, Wise.”

“And fight them until persecution is no more, and religion is all for Allah. But if they cease, then Lo! Allah is Seer of what they do.”

“It is not for any Prophet to have captives until he hath made slaughter in the land. Ye desire the lure of this world and Allah desireth (for you) the Hereafter, and Allah is Mighty Wise.”

“Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward.”

“And call not those who are slain in the way of Allah “dead” Nay they are living, only ye perceive not.”

“Think not of those, who are slain in the way of Allah, as dead. Nay, they are living. With their Lord they have provision.”

“And what though ye be slain in Allah’s way or die therein? Surely pardon from Allah and mercy are better than all that they amass.”

“Lo! Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Quran. Who fulfilleth His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph.”

“Enter the Garden, ye and your wives, to be made glad.”

“Therein are brought round for them trays of gold and goblets, and therein is all that souls desire and eyes find sweet, and ye are immortal therein.”

“This is the Garden which ye are made to inherit because of what ye used to do.”

“Reclining on ranged couches. And We wed them unto fair ones with wide, lovely eyes.”

The Quranic exhortation to die for Islam to gain the favours of Paradise makes a compelling mix for the Privates of Allah to turn fidayēn for the cause of the faith. It is thus, the religion of Muhammad that goads the faithful to jihad for the pride of Islam, and promises a voluptuous Paradise for those who perish in the process, was destined to play a disruptive role in the affairs of nations. 

 

Chapter 12

Playing to the Gallery

 

Muhammad, after all, came from an exalted family and all along socialized with the nobility of the Meccan tribes. Whatever were his childhood deprivations as an orphan, his marriage to Khadijah brought him recompense when still young. Thus, for over forty years, the chance of his birth shaped his sense of belonging to the higher crusts of society. On the other hand, as the circumstances of his life post-Hijra, forced him into the company of the poor, it can be seen that as the Czar of Medina, he condescended to descend to the Helpers like the Quraysh of Mecca he was.

If any proof were needed for this proposition, here it is. The inconsiderable loot and ransom collected in the wake of the Battle of Hunan and the siege of Taif, for most part, was gifted away by him to the members of sixteen influential families of Mecca and the four chiefs of other tribes who all embraced Islam by then. Maybe, apart from his desire to please the members of his own clan, Muhammad’s magnanimity could no less be the aberration of his exhibitionism.

Whatever, this tango of his with the Meccans that the four-thousand Helpers of Medina watched in dismay was not rhymed to the tune of gratitude, was it? Of course, knowing that his move had caused distress, and raised doubts in the minds of his old faithful, Muhammad dealt with them memorably as recorded by Martin Lings thus:

“Men of the Helpers, word hath come to me that ye are deeply moved against me in your souls. Did I not find you erring, and God guided you, poor and God enriched you, enemies each of the other and God reconciled your hearts?”

“Yea indeed,” they answered. “God and His Messenger are most bountiful and most gracious.”

“Will ye not retort against me?” he said.

“How should we retort?” they asked, in some perplexity.

“If ye wished,” he answered, “ye might say unto me, and say truthfully, and be believed:

‘Thou didst come unto us discredited, and we credited thee, forlorn and we helped thee, an outcaste and we took thee in, destitute and we comforted thee.’

O Helpers, are ye stirred in your souls about the things of this world whereby I have reconciled men’s hearts that they may submit unto God, when you yourselves I have entrusted unto your Islam? Are ye not well content, O Helpers, that the people take with them their sheep and their camels, and that ye take with you the Messenger of God unto your homes? If all men but the Helpers went one way, and the Helpers another, I would go the way of the Helpers. God have Mercy upon the Helpers, and on their sons, and on their sons’