War,peace and Non-violence

Significance of the Heart

In order to recognise the importance of the non-violence of the heart, it is important to appreciate the significance of the heart and its role in shaping the character of the individual and his daily behaviour and conduct. In this respect many traditions have been stressed in Islam, as reflected by the teachings of the Messenger of Allah, Muhammad (S) and his impeccable descendents, the Ahl-ul- Bayt (A).

The Messenger of Allah (S) used to say:

"The heart is (like) a king who has troops. If the king turns out to be a good one, then his troops will be good too, and if the king is corrupt, his troops would follow suit."

He (S) also used to say:

"If a person's heart is healthy, his body would be in comfort, and if the heart is malicious, the body would be malevolent."

In this respect Imam al-Saadiq (A) said:

"Verily, the status of the heart to the body is that of the leader to the people."

On this basis the impeccable Imams of the Ahl-ul-Bayt (A) used to emphasise upon the people in general, and their followers in particular, the significance and imperative need to maintain the purity of the heart from any evil; material and spiritual, and they used to caution them about hardheartedness and its consequences on one's conduct in life and therefore the harmful affects on the society in which he lives in.

Imam Baaqir (A) is reported as saying:

"Allah's punishment could be for the heart or the body . . . and a person could not receive a worse punishment than hardheartedness."

Examples of the guidance given in terms of practical advice in this respect are many. The Messenger of Allah (S) is reported as saying: "Beware of dispute and discord, for they disease the hearts . . . " Narrated from Imam al-Saadiq (A) who said:

"I forbid you from burying your own relatives (even by throwing a handful of earth on the body of the deceased during burial) for this brings about hardheartedness, and he whose heart is hard is distant from his Lord."

It is reported that a man complained to the Prophet (S) about his hardheartedness, and the Prophet (S) said to him: "If you wish to see your heart (become) lenient, then feed the poor, and wipe over the head of the orphan." Narrated from Imam Ali (A) who said:

"Companionship of the nobles gives vitality to the hearts."

Intention and Conduct

Islamic teachings strenuously emphasise on the importance of purifying the hearts as well as the intentions within them. In this respect Imam Ali (A) states:

"He whose intention is good, his conduct would be pleasant." He also states "Good conduct (throughout one's life), is indicative of one's good intentions."

Furthermore Imam Ali (A) stresses that there is a direct relationship between the purity of one's heart and the so undness of his thoughts and insight, by saying:

"The goodness of the hearts and intentions is evidence for the soundness of visions." Imam al-Saadiq (A) states:

"What benefit is to he who presents a pleasant (behaviour) and hides a vile (intention)? Is it not that if he goes back to himself, he knows that that is not the case? Allah Almighty states: 'Rather, man shall witness against himself, even though he may put forth his excuses.'91 Truly if the intention is valid, the conduct would be justified."

The Imam emphasises that one cannot escape from the results and consequences of what he has hidden from others regardless of the passage of time when he says:

"No one intends or commits something good unless Allah brings forth (something) good for him (even) after the passage of time, and no one intends or commits something evil unless Allah brings forth (something) bad for him after the passage of time."

Jihad of the Self

The hardhearted and the ill-intended individual is primed to transgress upon others and therefore non-violence in his conduct is not p ossible without purifying his heart and maintaining that s tatus. For this reason, Islam devoted considerable attention to planting in the heart of the faithful Muslim all the various virtues, among which are non-transgression upon others' rights and refraining from any kind of violence in the treatment of others. Such qualities require such determined self-training and practice that are no less difficult than the hardships and dangers of the battlefields. Imam al-Saadiq (A) states:

"The Messenger of Allah (S) despatched a squadron and when they returned, he (S) said 'welcome to those who have accomplished the minor jihad and have to achieve the major jihad.' He was asked 'What is the major jihad?' The Prophet (S) said 'It is the jihad of the self.'"

In this respect Imam Ali (A) is reported as saying:

"Jihad of the self is the quality of the nobles." Relating the jihad of the self to social affairs, as well as emphasising its role in this domain, the Messenger of Allah (S) states: 9 1 The Holy Qur'an: Resurrection (75): 14-15.

"The best of the jihad is to ensure that one does not even consider transgressing against others." On another o ccasion, and along the same line, the Messenger of Allah (S) states: "Through jihad one can overcome one's bad habits." And also:

"Wage jihad against the desires of your selves, (and as a result) your hearts will be occupied by wisdom." Since the resident contents of the hearts are reflected in the appearances of the faces, the Messenger of Allah (S) used to warn of the fate and destiny of he who hurts other even by the gesture of a single look:

"He who, by a single look at a believer, causes him anxiety, will be apprehended by Allah on a day when there is no protection except His. (i.e. on the Day of Judgement.)

Vice and Virtue

In a nutshell, whatever one harbours in his heart, will be manifested in his conduct and behaviour. If one wishes to lead a happy and prosperous life respecting others and being respected by them, one must ensure to avoid detestable traits, in particular those such as hatred, jealousy, rage, etc. The least results of such traits, which originate from the heart, manifest in various conducts such as clashing with others, and violent confrontations; whether physical, verbal or by heart. Imam Ali (A) states "Jealousy does not attract anything except harm and fury, languishing your heart and sickening your body."

And

"Fury is the fire of the hearts." Imam Saadiq (A) states, "Rage is an annihilator of the heart of the wise man." Imam Ali (A) states,

"The cause of commotion is hatred", And

"The weapon of evil is hatred." Outlining the cure for these social diseases Imam Ali (A) sates: "He who abandons hatred will have a relieved heart."

Thus Islamic teachings clearly identify the material and spiritual consequences of harbouring disparaged attributes, and actively encourage the individ ual to attain virtuous qualities, one of the most important of which is forbearance. Imam Saadiq (A) is reported as saying "Forbearance is a sufficient victor."

Imam Ali (A) states

"I found forbearance and tolerance better victors for me than brave men."

He also says "Peace is the fruit of forbearance."

Non-vio lence by heart is an extremely praiseworthy q uality, but it requires resolute determination and continuous effort to attain, giving praiseworthy results to he who harbours it. If there is a starting point to everything, then the starting point for this momentous task is the guidance of Imam Ali (A) who says "Eliminate evil from the heart of others by uprooting it from your heart."

The Author

Ayatollah al-Udhma Imam Muhammad Shirazi is the Religious Authority, or Marje', to millions of Muslims around the glo be. A charismatic lead er who is known for his high moral values, modesty and spirituality, Imam Shirazi is a mentor and a source of aspiration to Muslims; and the means of access to authentic knowledge and teachings of Islam.

He has tirelessly devoted himself, and his life, to the affairs of Muslims in particular, and to that of mankind in general. He has made extensive contributions in various fields of learning ranging from Jurisprudence and Theology to Politics, Economics, Law, Socio lo gy and Human Rights.

Muhammad Shirazi was born in the holy city of Najaf, Iraq, in 1347 AH (Muslim calendar), 1927 AD. He settled in the holy city of Karbala, Iraq, at the age of nine, alongside his father. After primary education, the young Shirazi continued his studies in different b ranches of learning under his father's guidance as well as those of various other eminent scholars and specialists. In the course of his training he showed a remarkable talent and appetite for learning as well as a tireless commitment to his work and the cause he believed in.

His extraordinary ability, and effort, earned him the recognition, by his father and other Marje's and scholars, of being a Mujtahid; a qualified religious scholar in the sciences of Islamic jurisprudence and law. He was subsequently able to assume the office of the Marje' at the early age of 33 in 1960. His followers are found in many countries around the globe.

Imam Shirazi is distinguished for his intellectual ability and ho listic vision. He has written various sp ecialized studies that are considered to be amo ng the most important references in the Islamic sciences of beliefs o r doctrine, ethics, politics, economics, sociology, law, human rights, etc. He has enriched the world with his staggering contribution of more than 1000 books, treatise and studies on various branches of learning.

His works range from simple introductory books for the young generations to literary and scientific masterpieces. Deeply roo ted in the holy Qur'an and the Teachings of the Prophet of Islam, his vision and theories cover areas such as Politics, Economics, Government, Management, Sociology, Theology, Philosophy, History and Islamic Law. His work on Islamic Jurisprudence (al-Fiqh series) for example constitutes 150 volumes, which run into more than 70,000 pages.

Through his original thoughts and ideas he has championed the causes of issues such as the family, human right, freedom of expression, political pluralism, non-violence, and Shura or co nsultative system of leadership. Imam Shirazi b elieves in the fundamental and elementary nature of freedom in mankind. He calls for freedom of expression, political plurality, debate and discussion, tolerance and fo rgiveness.

He strongly believes in the consultative system of leadership and calls for the establishment of the leadership council of religious authorities. He calls for the establishment of the universal Islamic government to encompass all the Muslim countries. These and other ideas are discussed in detail in his books.