Hindutva brigade continues to pretend to have great admiration for Netaji Subhash Chandra Bose (23 January 1897–18 August 1945) who attempted to organise a military campaign to force the British out of India. But very few people know about the terrible betrayal of his cause by the Hindu Mahasabha under the leadership of Savarkar who was also adored by the RSS as Hindutva icon. When Netaji during World War II was trying to secure foreign support for liberation of the country and trying to organise a military attack on the northeast of the country which finally culminated in the formation of ‘Azad Hind Fauj’ (Indian National Army), it was Savarkar who offered full military cooperation to the British masters. While addressing 23rd session of Hindu Mahasabha at Bhagalpur in 1941, he said:
The war which has now reached our shores directly constitutes at once a danger and an opportunity which both render it imperative that the militarization movement musts be intensified and every branch of the Hindu Mahasabha in every town and village must actively engage itself in rousing the Hindu people to join the army, navy, the aerial forces and the different war-craft manufactories.
To what extent Savarkar was willing to help the British would be clear by the following words of his:
So far as India’s defence is concerned, Hindudom must ally unhesitatingly, in a spirit of responsive co-operation with the war effort of the Indian government in so far as it is consistent with the Hindu interests, by joining the Army, Navy and the Aerial forces in as large a number as possible and by securing an entry into all ordnance, ammunition and war craft factories…Again it must be noted that Japan’s entry into the war has exposed us directly and immediately to the attack by Britain’s enemies. Consequently, whether we like it or not, we shall have to defend our own hearth and home against the ravages of the war and this can only be done by intensifying the government’s war effort to defend India. Hindu Mahasabhaits must, therefore, rouse Hindus especially in the provinces of Bengal and Assam as effectively as possible to enter the military forces of all arms without losing a single minute.
Savarkar called upon Hindus “to flood the [British] army, the navy and the aerial forces with millions of Hindu warriors with Hindu Sanghatanist hearts” and assured them that if Hindus recruited in the British armed forces,our Hindu nation is bound to emerge far more powerful, consolidated and situated in an incomparably more advantageous position to face issues after the war— whether it be an internal anti-Hindu Civil War or a constitutional crisis or an armed revolution.
While concluding his address at Bhagalpur, Savarkar once again stressed upon the Hindus to join war efforts of the British government. He categorically stated:
Whatever, again, be the position and the fate of nations after the war, today under the present circumstances taking all things together, the only feasible and relatively beneficial attitude which the Hindu Sanghatanists can take up is doubtless to ally ourselves actively with the British government on the point of Indian Defence, provided always that we can do so without being compelled to betray the Hindu cause.
The following concluding words of his Bhagalpur address made it clear that as per his wisdom, sub-serving the British war efforts would herald a great future for the Hindus of the country:
If ever the saying was true that the darkest hour of the night is nearer the golden rise of the morn, it holds good today. The war that has approached our shores from the East and may threaten us in due course even from the West is a danger which may prove unparalleled in its magnitude, ravages and results. But it is also bound to break into a new day for the world and there are no signs wanting to show us that not only a newer but a better Order [sic] may ensure out of this world chaos. Those who have lost all may gain much in the end. Let us also bide our time and pray and act for the best.
Savarkar’s total support to the British war efforts when leaders like Subhash Chandra Bose were trying to chalk out a strategy to throw out the British rule from India through armed struggle was the result of a well-thought-out Hindutva design. It was in Madura (22nd session of the Hindu Mahasabha, 1940) that he made his choice clear. His support to the British rested on the logic that “it is altogether improbable that in this war England will be defeated so disastrously as to get compelled to hand over her Indian Empire, lock, stock and barrel into German hands”[vi]thus believing in the invincibility of the British Empire.
His presidential address at Madura is a living testimony to his unabashed support to the British imperialistic designs. He rejected outright Netaji’s attempts to liberate India. He declared:
Not only on moral grounds but on the grounds of practical politics we are compelled not to concern ourselves on behalf of the Hindu Mahasabha organisation with any programme involving any armed resistance, under the present circumstances.
There was absolutely no ambiguity in his support to the British military designs. He presented a strange alibi in order to justify the unashamed support to the colonial masters. According to his logic,
Thus after taking stock of all other courses and factors for and against us, I feel no hesitation in proposing that the best way of utilizing the opportunities which the war has afforded to us cannot be any other than to participate in all war efforts which the [British] government are compelled by circumstances to put forth in so far as they help in bringing about the militarization and industrialization of our people.
When the British government in the wake of the World War II decided to raise new battalions of its armed forces, it was Hindu Mahasabha under direct command of Savarkar which decided to enroll Hindus in a big way in this venture. This is what Savarkar reported to the delegates at the Hindu Mahasabha session at Madura:
Naturally, the Hindu Mahasabha with a true insight into a practical politics decided to participate in all war efforts of the British government in so far as they concerned directly with the question of the Indian defence and raising new military forces in India.
It was not as if Savarkar was unaware of the strong resentment which was brewing in the ranks of common Indians against such an approach. He brushed aside any criticism of Hindu Mahasabha’s decision of co-operating with the British in war efforts as,
political folly into which the Indian public is accustomed to indulge in thinking that because Indian interests are opposed to the British interests in general, any step in which we join hands with the British government must necessarily be an act of surrender, anti-national, of playing into the British hands and that co-operation with the British government in any case and under all circumstances is unpatriotic and condemnable
If on the one hand, Bose was working on the military strategies to take help of the German and Japanese forces to liberate India, on the other hand, Savarkar was busy in directly assisting the British colonial masters. This amounted to the betrayal of the cause espoused by Netaji. Savarkar and Hindu Mahasabha openly stood with the British government which later was able to kill and maim thousands of brave cadres of the Indian National Army (INA). While greatly eulogizing the British masters, Savarkar told his followers at Madura that due to the ever-advancing forces of Japan with a declared objective of freeing Asia from European influence, the British government needed Indians in large numbers in its armed forces which must be helped. While praising the British war strategy, he said:
The British statesmanship, far sighted as it usually is, realised this also that if ever war broke out with Japan, India itself must be the centre of gravity of all war preparations…chances are that an army with the strength of a couple of millions shall have to be raised, manned by Indians under Indian officers as rapidly as Japan succeeds in advancing near our Frontiers.
Savarkar spent the next few years in organizing recruitment camps for the British armed forces which were to slaughter the cadres of INA in different parts of North-East later. The Madura conference of Hindu Mahasabha concluded with the adoption of an ‘immediate programme’ which stressed “to secure entry for as many Hindus recruits as possible into army, navy and the air forces”.[xii] He also informed them that through the efforts of Hindu Mahasabha alone, one lakh Hindu’s were recruited in the British armed forces in one year. It is to be noted that during this period RSS continued inviting Savarkar to address the RSS youth gatheringsfor motivating the latter to recruit into the British armed forces.
Savarkar, while emphasizing the need to join the British war efforts, gave following direction to the Hindu Mahasabha cadres:
Turn this inevitable co-operation with the British as profitable to your own country as it is possible under our present circumstances to do. Because let it not be forgotten that those who fancy that they can claim of not having co-operated with the government and helped the war-efforts either on account of the demoralising and hypocritical fad of absolute non-violence and non-resistance even in face of an armed aggression or as a matter of policy simply because they do not join the fighting forces, are but indulging in self-deception and self-complacency.
His call to the Hindus had no ambiguity: “Let the Hindus therefore come forward now and enter the army, the navy and the air-forces, the ordnance and other war-crafts factories in their thousands and millions.” Hindu Mahasabha under Savarkar’s leadership organised high-level Boards in different regions of the country to help the Hindus seeking recruitment in the British armed forces. We come to know through the following words of Savarkar that these Boards were in direct contact with the British government. Savarkar informed the cadres,
To deal with the difficulties and the grievances which the Hindu recruits to the Army find from time to time, a Central Northern Hindu Militarization Board has been formed by the Hindu Mahasabha at Delhi with Mr. Ganpat Rai, B.A., L.L.B Advocate, 51, Panchkuin Road, New Delhi, as convener. A Central Southern Hindu Militarization Board is also formed under the Chairmanship or Mr. L.B. Bhopatkar, M.A., LL.B., President Maharashtra Provincial Hindusabha, Sadashiv Peth Poona. All complaints or applications for information etc. should be addressed by those Hindus who want to enter the forces or have already enlisted themselves in them, to the above addresses. Sir Jwala Prasad Shrivastav; Barrister Jamnadasji Mehta, Bombay; Mr. V.V. Kalikar, M.L.C., Nagpur and other members on the National Defence Council or the Advisory War Committee will certainly try their best to get these difficulties removed so far as possible when they are forwarded by these Militarization Boards on to them.
This clearly shows that the British Government had accommodated leaders of the Hindu Mahasabha on its official war committees. Those who declare Savarkar as a great patriot and freedom fighter must bow their heads in shame when they read the following instruction from Savarkar to those Hindus who were to join the British forces:
One point however must be noted in this connection as emphatically as possible in our own interest that those Hindus who join the Indian [read the British] Forces should be perfectly amenable and obedient to the military discipline and order which may prevail there provided always that the latter do not deliberately aim to humiliate Hindu Honour.
Astonishingly, Savarkar never felt that joining the armed forces of the colonial masters was in itself a great humiliation for any self-respecting and patriotic Indian. Bhide’s book also tells us that he alone drafted the following resolution titled ‘Maha Sabha and the Great War’ which read:
As the task of defending India from any military attack is of common concern to the British government as well as ourselves and as we are unfortunately not in a position today to carry out that responsibility unaided, there is ample room for whole-hearted cooperation between India and England.
World War II was also the period when different groups of revolutionaries and Subhash Chandra Bose were trying to secure help from countries like the USSR.
Savarkar used the occasion of his 59th birthday also for promoting Hindu Mahasabha’s call for large-scale Hindu recruitment to the British military forces. In his birthday message, he called upon every,
Hindu who is capable to put in military service, join the land forces and the air forces or secure entry into the ammunition factories and such other manufacturing workshops in connection with war crafts.
The British Government was in regular touch with Savarkar so far as the organisation of its highest war bodies was concerned. It included individuals whose names were proposed by Savarkar. This is made clear from the following thanksgiving telegram Savarkar sent to the British government. Bhide’s volume tells us that,
The following Telegram was sent by Barrister V.D. Savarker [sic], the President of the Hindu Mahasabha to (1) General Wavell, the Commander in-Chief; and (2) the Viceroy of India on the 18th instant (July 18, 1941).
YOUR EXCELLENCY’S ANNOUNCEMENT DEFENCE COMMITTEE WITH ITS PERSONNEL IS WELCOME. HINDUMAHASABHA VIEWS WITH SPECIAL SATISFACTION APPOINTMENT OF MESSERS KALIKAR AND JAMNADAS MEHTA.
It is important to note here that even the Muslim League, sub-serving the interests of the British rulers, refused to align in these war efforts or join Defence Committees established by the government as done by Savarkar.
It is sad that despite all these pro-British criminal, anti-national ideas and activities of Savarkar Indian rulers continue glorifying him as ‘Veer’. It is intriguing that these nefarious ideas and deeds of the Hindutva gang against Netaji were kept hidden. It could be understood in context of the present Children of the Hindutva organizations but why democratic-secular historians too kept quiet about this betrayal is more intriguing. If India is to be saved from coming under the Iron Heel of the Hindutva juggernaut, we must share this fact with common Indians.
I challenge members/supporters of Savarkar and RSS to prove these facts wrong.
(The author is a retired Professor of University of Delhi.Email: email@example.com)
Easter Sunday Massacre in Sri Lanka
By Lukman Harees
What happened in Sri Lanka on this black Easter Sunday, in a series of well-orchestrated and coordinated terror attacks on churches and other locations, is an unforgivable and brutal tragedy of catastrophic proportions. A deadly wave of suicide bombings ripped through many churches and few leading hotels in the capital Colombo, as well as in many other parts of the country, making, an otherwise serene, ‘Easter Sunday’ the darkest day in recent history. At least 290 people were reported killed, with 500 injured in this dastardly terror attack. The spate of senseless killings and terror attacks on innocent civilians, on a day when Christians were engaged in reflection and prayer, deserves severe condemnation by people of all faiths, which brought back ugly memories of the bloody chapter of an inhumane war which engulfed Sri Lanka for over three decades in its recent history. It is the height of depravity to target worshippers on their holiest days, proving that terrorists have no race or religion, and that perpetrators of these terror attacks speak for no one but themselves.
The Easter Sunday massacre was certainly a shocking tragedy. Sri Lanka appears to be heading towards another chapter of terror and violence after a period of relative peace and calmness since the end of a bloody war in 2009. However, what causes much concern and fear is that the potency of terror lies not in the act but in the aftermath. The act is death and destruction, horrendous in itself. The response is what gives it political traction. All that the terrorists want is the oxygen of publicity and for the nation to go berserk, declare emergencies, tear up freedoms, and organise attacks on the people at the grass-root levels who have nothing to do with the massacre, thus, creating mayhem in the already wounded nation by the scars of war. By capitulating to these desires, the country would vastly increase the power of terror – and the likelihood of imitation.
The government has imposed a state of emergency and a curfew to maintain law and order, as well as to prevent communal tensions, as there are fears that the Easter Sunday bombings could spark fresh sectarian violence. The state of emergency will grant police and the military extensive powers to detain and interrogate without court orders and was in force at various times during the civil war that raged from 1983 to 2009. As well as this, there are bans placed upon social media to prevent any dissemination of conspiracy theories and misinformation. Still, the government and intelligence services are being blamed for ignoring many prior warnings regarding preparations for an operation of this magnitude. One of the local militant groups immediately accused of orchestrating the massacre was National ThowheedJama’ath (NTJ), which was reportedly warned of by local Muslims, according to a top Sri Lankan police officer.
However, the more worrying aspect is rather the very nature, patterns, timing, planning, and execution of these despicable attacks. They clearly show tell-tale signs of a greater machination at work beyond mere cat’s paw involvement, aimed at creating further mayhem and disharmony among people who are recovering from the wounds of war and post-war communal violence. There are many factors which cause concern: the fact that many churches and members of one religious group were targeted; the manner in which the attacks had been orchestrated simultaneously across Sri Lanka (the level of ‘sophistication’ of which was not seen even in the days of the ruthless Tamil Tigers); and the targeting of leading tourist hotels in the capital. They bear the hallmarks of expertise and professionalism, perhaps with international affiliations and a vested political and economic agenda, rather than the work of ordinary lone wolves, psychopaths, or a small hate group; which raises much suspicion about the possibilities of many ‘outside’ interests.
‘Terrorism’ is far from a new phenomenon – neither in Sri Lanka nor elsewhere in the world. ‘Terrorism’ is nothing but the random murder of defenceless non-combatants, with the intent of instilling fear of mortal danger amidst a civilian population as a strategy designed to advance political ends. A philosopher Ted Honderich, in his controversial book ‘After the Terror’, says, “their (victims) deaths were not the first intention of their killers, but necessary in the carrying out of another intention, a justified one. Their very first intention may indeed be, achieving their political ends.” Thus, there is no doubt that terrorism, as Honderich suggests, is a subset of politically motivated violence that falls short of conventional war, and is both internationally illegal and, to say the least, morally questionable. It is, therefore, not possible to discount the possibility of political scheming too in carrying out this despicable Easter Sunday massacre, in order to gain narrow political ends and stay in power, especially when talks of another round of elections are in the air.
In the backdrop of these untoward developments, Muslims of Sri Lanka, who have also been regular victims of terror in the post-war period, are now in a renewed state of fear and insecurity. With media sensationalism playing both locally and globally—borrowing ideas from a powerful Islamophobia industry—the emerging situation shows signs of a social volcano waiting to erupt. It is too early to find out the intricate details of what led to this shameful chapter in the history of this Island, the Pearl of the Indian Ocean. However, in this confusing scenario, the peaceful mainstream Muslims now wake up to the reality that it is imperative, even belatedly, that they stand up to and confront the evil of a small fringe group amongst them. For the moment, both Muslims in Sri Lanka, as well as Muslim diaspora groups worldwide, are expressing their solidarity and offering support with their grieving Christian neighbours and other victims of this tragedy. This is undoubtedly the most challenging chapter in Sri Lanka’s recent history, and there is now an increase of public activism Sri Lanka, which asks the country’s political and religious leaders to follow the example of New Zealand Prime Minster Arden, whose calmness, compassion, and tough leadership style were praised by observers in the wake of the worst mass killing in her country’s modern history.Something must also be said about the stark contrast between the global reaction to the destruction of symbols of European Christianity in the form of the Notre Dame fire and the destruction of non-European dark-skinned Christian bodies and lives. Let this be food for thought.
Sri Lanka will have to figure out how to move forward so that events like this one do not recur. Things like ‘terrorism’ are complex issues of our time, and as other countries around the world have seen, they lack clear solutions: gun bans do not end violence; cracking down on social media does little to deter racism or hatred, and stigmatisation and demonising communities do not work. On the contrary, it is a concerted plan of action and public activism, across racial or religious divides that is needed. They will do the right things: avoid emotional outbursts, ensure people are alert to the evil elements amongst them, expose this evil, and forge unity among people to confront it, all whilst ensuring common values of humanity are protected at all costs. For the mainstream Muslims of Sri Lanka showing solidarity and resoluteness in healing the scars of the wounded nation, the foremost challenge is to project the real message of Islam in the public domain, confronting false propaganda media narratives from the clutches of radical and ‘extremist’ elements. As MuizBukhary, a well-known Sri Lankan scholar, says: “we need to work hard to put things right”.
Faith and Enlightenment Should Go Hand In Hand
By Zafar Aziz Chaudhry
In the early part of this month, during my sojourn to the Holy Land, the question which perplexed me most was whether there was a real connection between enlightenment and faith, and whether in their genesis these two are all-embracing or mutually exclusive. My deep reflections on various texts of the Holy Quran, and some references gathered from history did reaffirm my belief that they are mutually inclusive and do not conflict with each other. In fact for the future survival of Muslim nations with grace and dignity in competition with the rest of the world, it should be clearly understood that there is no schism between these two concepts. Rather an enlightened world-view is likely to rub off the accumulated centuries-old rust on the other-wise pristine fabric of Islam.
The European intellectual movement of the late 17th and 18th centuries emphasized reason and individualism rather than tradition. It was heavily influenced by philosophers such as Descartes, Locke, and Newton, and its prominent figures included Kant, Goethe, Voltaire, Rousseau, and Adam Smith. It was a revolt against Man’s self-imposed tendency not to use his own understanding and only to follow tradition. It stressed reason, logic, criticism, and freedom of thought over dogma, blind faith, and superstition. In a broader sense, Enlightenment applied scientific reasoning to politics, science, and religion. Its followers were typically humanists who supported equality and human dignity, and it is wrong to suppose that enlightenment is in any manner opposed to religion. On the other hand, it acts as a bulwark against superstition, intolerance, and bigotry which have brought bad name to religions.
Despite their different approaches, science and religion are also complementary. It is said that science can help you diagnose and treat your cancer, but it cannot touch the despair and dismay and terror you feel when you get the diagnosis, nor can it help you to die well. For that people turn to religion, which answers the deeper questions of our human predicament.
The survival of religion in the 21st century, according to Karen Armstrong, largely depends on its capacity to create compassion for the fellow human beings which is the ultimate object of religion.
But unfortunately religion is mostly misunderstood in our time due to our inability to take historical perspective of the social, cultural, intellectual, and emotional settings that shaped people’s lives and actions in the past. Such an understanding which is often termed as “historical empathy” helps us to understand the vast differences between us in the present and those in the past. Compassion also teaches us to transcend our limited world-view and place ourselves in the cultural and social environments of the past.
The Holy Prophet by his conduct and precepts has been admittedly one of the greatest and most influential personages in history and we Muslims believe that the Holy Quran, his revealed message to humanity, is a marvel of wisdom for the mankind. But the fate of Muslims everywhere is most pathetic, the responsibility for which can be traced in Islamic history.
The first shock after the death of the Holy Prophet on the question of his succession resulted in the tragic split between the Sunnies and Shias which also in due course divided the Islamic countries into two blocks.. The next significant setback which reversed the Islamic clock occurred during the Abbasid period when philosophers like al-Ghazali (1058-1111 AD) fiercely opposed the Mu’tazilites practice of subjecting Islamic theology to rationalism which led the Abbasids to ban the Mu’tazilites. Islam’s vitality and appeal was gravely affected by the resurgence of literalist interpretations of Sharia (that treats man-made laws as divine) and the worsening of sectarian cleavages within Islam which has set in motion a perpetual cycle of violence that directly endangers the lives of ordinary Muslims everywhere.
Within a century of Holy Prophet’s death his followers had built an empire that stretched from Spanish Europe to Central Asia. The Rashidin caliphate can be credited for military expansion, but It was not until the Umayyad Dynasty-from 661 to 750-that Islamic and Arabic culture began to truly spread. The Abbasid Dynasty-from 750 to 1258-intensified and solidified these cultural changes.
The Golden period of knowledge in Islam began during the reign of the Abbasid caliph Harun al-Rashid (786 to 809) when he invited scholars from various parts of the world with different cultural backgrounds and mandated them to gather and translate all of the world’s classical knowledge into the Arabic language. This resulted into an astonishing growth of philosophers and scientists such as IbneRushd (translated Aristotle, and wrote books on Islamic jurisprudence) Al-Kindi (discovered rules of astronomy and optics) Khwarizmi (Father of Algebra and mathematics) IbneSina (Father of Medicine, astronomy and Logic) who ushered in a golden era of knowledge.
Ironically the dark age of Europe coincided with golden age of Islam. But it was the most tragic turn in the history of Islam that the fruits of hard labours of these philosophers and scientists could not reach the Islamic society because of the opposition to rational thought by the jurists and clergymen of the day and lack of wisdom and vision of their rulers who opposed a rational underpinning of Islam – analogous to St. Thomas Aquinas who lent rationality to Christianity in the Middle Ages. The theologians like Al-Ghazali and IbneTaimiyya refused to accept scientific change and discoveries and forced the Khalifa to ban Mu’tazilites who were advocates of rational thought. It was contrary to the teachings of the Quran and precepts of the Holy Prophet who had made no such restrictions on the acquisition of knowledge. According to the saying of the Prophet, Muslims were to seek knowledge even if they had to go to China.
The Islamic state also failed to patronize these polymaths by refusing them enough funds for their research etc under fear of reaction from the reactionary forces. But most importantly, contrary to the injunctions of the Holy Quran, the local jurists divided the concept of knowledge into two broad and disjunctive categories as “Ilm Ad-Din” (= religious knowledge) and “Ilm Ad-Dunya” (= worldly knowledge). Neither in the Quran nor in the authentic books of Hadith was there any such division allowed in the acquisition of knowledge. Islamic sources declare knowledge as an indivisible whole.
The Golden period of spread of knowledge ended with the collapse of the Abbasid caliphate due to Mongol invasions and the Siege of Baghdad in 1258 AD.
Even during the Ottoman Empire, nothing was done for promotion and development of science and technology, perhaps because the Emperors thought that it would be a threat to the opulence of the monarchs. On the other hand, a blunder was done through a wretched Fatwa, which banned the printing press in the Empire which remained in force for over 200 years. This left Islamic world in the dark when West sailed away with renaissance and enlightenment.
Thus there are enough grounds to believe that for the survival of Islamic civilization, faith and enlightenment should go hand in hand.
Losing Hope in God’s Mercy
By Ejaz Naqvi
Ever since I was a child, I used to hear the sermons trying to instill the ‘fear of God’ in me, whereby the Imams will warn us to be straight or else! Decades later, as I started to study the Qur’an myself, the kind and forgiving nature of God became so apparent making me wonder why the focus of the clerics was so much on the wrath of God.
I would hear multiple times ‘the correct way’ to greet, the correct way to bathe, the correct way to step into the bathroom, the correct way to enter the mosque, the correct way to offer Salat and fast and so on. If I didn’t, I was risking having all my good deeds deleted. If I erred a little, I would face the anger of God. The “right path” was so narrow that it would be impossible not to stumble and fall out of the mercy of God.
It is true that the Qur’an is full of warnings for the wrongdoers. But it is also full of the good news. In fact the prophets, including Prophet Muhammad, are often referred to as Basheer (bearer of good news) and Nazeer (the warners). For some reason, the clerics got stuck mostly on the Nazeer part.
Growing up, I thought I would never ever be able to make it and be on the good side of the Lord. No matter how hard I worked, if I stumbled a little, all my good deeds would be washed away. It was as if God had his finger on the ‘delete’ button and ever so ready to use it. The truth is that He does have his finger on the ‘delete button’, but it is our sins and wrong actions that He is so willing to delete!
To be perfectly honest, I still don’t know if ‘I made it’. Only God knows that. Only God is the Judge.
However, I am actually much more hopeful of God’s mercy. I realize the most commonly repeated attributes of God in the Qur’an are Rehmaan (the Most Gracious) and Raheem (the Most Merciful).
And in terms of God deleting the good deeds, the fact is that the Qur’an is full of passages on God’s Mercy and His Forgiveness. This verse says it all.
Say: “O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. 39:53
We tend to forget that in Islam, one of the biggest sins is to lose hope in God’s mercy! The exegetist differs in their opinion if this verse was revealed in reference to a particular group of Muslims or a larger group or the entire humanity. Many do believe it is addressed to all ‘servants’ and all humans are considered His servants.
And whoever does evil or acts unjustly to his soul, then ask forgiveness of Allah, he shall find Allah Forgiving, Merciful. 4:110
There are other passages that clearly state that everyone will be rewarded for even an atom’s worth of good deed.
‘Acting unjustly to his own soul’ or ‘transgressed against their souls’ refers to the fact that if we do wrong, we only hurt ourselves.
One way I look at the Qur’an is that it gives us plenty of information and education on the consequences of breaking the law, as well as obeying the law.
I realize the Day of Judgment is also called the Day of Reckoning (Yaum e Hissab), so I am accountable for my actions (and inactions). It is also very true that the Qur’an’s description of the punishment for the wrongdoers and deniers of God’s signs is rather graphic but its description of the reward and mercy for those who believe AND do good work is also repetitive and I would argue more prevalent. The Qur’an acknowledges that humans are not angels and that we are prone to sin, and therefore calls for us to repent and ask for forgiveness. The greatest sin in Islam is considered to be associating partners with God. That sin cannot be forgiven, except when one repents.
Surely God does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases; and whoever associates anything with God, he devises indeed a great sin. 4:48
Many of the ’99 Names of God’ refer to His forgiveness.
Al-Wadud: The Loving One
Al-Ghaffar: The Forgiving
Al-Ghafur: The Forgiver and the Hider of Faults
Al-Afu: The Forgiver- this refers to forgiving as in ‘rubbing off’ or in deletion of sins as if they never occurred!
Al-Rau’f: The Clement (Lenient)/Kind
Like the Qur’an, the Old Testament is also sometimes viewed as a bearer of a wrathful God, ready to set everything ablaze. But it too makes many references to God’s forgiveness and mercy.
Then the Lord passed by in front of him and proclaimed, “The Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in loving kindness and truth; who keeps loving kindness for thousands, who forgives iniquity, transgression and sin; yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations.” Exodus 34:6-7
Similarly the Gospels make references to forgiveness on numerous occasions- even more so then the Old Testament. Salvation and forgiveness are integral part of Christianity. The Gospels add another element- to forgive each other so God can forgive us- something that is part of the revered ‘Lord’s prayer’ as taught in Matthew 6:9-13 and Luke 11:2-4
….and forgive us our sins, as we forgive those who sin against us. Luke 11:4 and Matthew 6:12
Of course I don’t want to ‘take advantage’ of Lord’s forgiveness and continue to wrong myself. But I do realize we are all humans and that I will err. When I do, I will never lose hope in his immense mercy and His forgiveness. That’s the biggest hope out there no matter what they say!
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Anantnag, Bijbehara towns shut for second straight day
Srinagar: Anantnag and Bijbehara town in south Kashmir remained shut for the second straight day on Friday in wake of...