a model for humanity

A model for humanity

By Prof. Mohammed Rafi

IN contemporary times, people in general and Muslims in particular need to emulate Mohammad’s (peace be upon him) humane and practical approach to life. He showed that Islam is not a theoretical philosophy. He preached and practised a code of life, its commandments and prohibitions, and rendered good actions and service to mankind in all spheres of human activity.

Within a short span of time, he had successfully ushered in an era of tolerance and liberalism and had revitalized a decadent social order. He was able to mould the character of his fellowmen, reform them and change their thoughts, put new ideals before them and elevate them to the higher plane of a better, harmonious life. Subsequently, the Muslim ummah, not based on relations of blood, race, colour or class, came into being through sheer adherence to permanent divine values.

He never compelled anyone to become a Muslim. Through his exemplary behaviour people were drawn to him. He lived for 40 years among the people before inviting them to Islam. It was quite difficult for them to accept a human being like them as a nabi. He would plainly say that he was but a man like others and that he had no treasures, nor did he claim to know the secrets of the future. The Quran testifies to this: “Say (O Muhammad) I am only a man like yourselves” (18:110).

The Prophet always showed composure and balance while confronting the tribulations of life. The insistent demand of the people that he should work miracles to convince them made him despondent. He changed the attitudes and characters of people through his behaviour. They were astonished to see his reaction towards the citizens of Taif who had been very unkind to him. He did not curse anyone, but prayed “may Allah guide the people of Taif”. Following the defeat at Uhud, the companions asked him to curse the people of Makkah. He said, “I was not sent to curse people. I was sent as an inviter to the truth and as a mercy to the people.”

Edward Gibbon (Decline and Fall of the Roman Empire) writes, “Even at the zenith of his worldly power the good sense of Mohammad despised the pomp and royalty — he submitted to the menial offices of the family, he kindled the fire, swept the floor, milked the ewes and mended with his own hands his shoes and his woollen garments. He observed the abstemious diet of an Arab and a soldier.”

How many of us claiming to be his followers practise these? His life was very simple. He would put on whatever kind of cloth he could get. He would eat whatever was placed before him. He would sit wherever he could find room, whether on a mat, carpet or the ground. He was a model family man, very loving to the children.

As a role model we must remember that he taught us to obey Allah’s commands, give alms, speak the truth, to give back safe and whole what is entrusted to us by others, to be affectionate to our neighbours, to shun wicked acts and to avoid bloody quarrels.

To the Christians of Najran and the adjoining areas he promised the security of God and his own pledge. “No cross or image shall be destroyed, they shall not be oppressed, they shall not be required to furnish provisions for the troops” were his standing orders.

Contrary to some modern-day notions, he disliked wars and when he migrated to Madina he brought an end to the tribal wars which had been rampant for more than a century. He invited the followers of all faiths and advised them to unite and establish a city-state to forge a common defence and security against all adversaries. Surprisingly, his advice was readily accepted even by the tribes of Aws and Khazraj.

The Meesaq-e-Madina (charter) is the first constitution of the world. Today, as the world’s population is increasing and the number of people adhering to different faiths continues to grow, this document should be widely propagated. It stifles all forms of priestly and clergy rule. Following this ideal, the Islamic commonwealth included within its fold Jews, Sabians, Christians and others as citizens like the Muslims. They were accorded religious, social and political rights through this charter.

Today, when extremism and fanaticism have engulfed all faiths, it must be remembered that Mohammad strictly obeyed the divine command, “Revile not those unto whom they pray besides Allah, lest they wrongfully revile Allah through ignorance” (6:109). But Muslims seem to have forgotten this important aspect of Islam, and as a result, we see many bloody conflicts and the needless loss of life in the name of Islam. Mohammad had taught that the greater holy war is the war inside us against our own weaknesses and failings.

One of his sayings shows his respect for all religions. “When the bier of anyone passes by thee, Muslim or non-Muslim, rise to thy feet”. As a result of his teachings which laid the foundation of human rights and values, Muslim communities all over the world, even as far as China, India, Japan, Africa and the West, show that Islam still has the power to reconcile apparently irreconcilable elements of race and tradition. If Muslims truly follow his teachings in all aspects of social life, the opposition between eastern and western societies can be replaced by cooperation.

Islam upholds the dignity of labour and Mohammad himself worked along with others in the construction of the first mosque at Quba and in the digging of the trench in the battle of Khandaq. He emancipated slaves and women from bondage. The slaves were placed on an equal footing with their masters and they were elevated to the rank of generals and commanders. Bilal was appointed the first muezzin of Islam and was respectfully addressed as Syedna (chief) Bilal. Women were given the right of divorce and inheritance in the property of their deceased husbands and fathers.

The Prophet was successful in bringing into existence a new type of man — self-respecting, self-reliant, conscious of his worth and desirous of enhancing it with the ambition to set up a better social order in the world. Jeffery Lang in his book Struggling to Surrender writes “To swear that Mohammad is the messenger of God is to accept his life as an example and to affirm that his actions set the standard for mankind’s conduct regardless of time and place. If Muslims

are to convince western civilization that Islam provides a better way, then they would have to either soften their commitment to Mohammad’s example or invest their time and effort to argue their case convincingly.”

A model which can serve as a standard for every class of people under different circumstances and states of human emotions will be found in the life of Mohammad. For the rich there is his example as a tradesman; for the poor is his example as an internee of Shu’ayb Abi Talib and the emigre of Madina. For the vassal, there is the man who endured the hardships imposed by the Quraish of Makkah; for the conqueror there is the victor of Badar and Hunayn. In defeat, one can take a lesson from the discomforted at Uhud. As a teacher, one can learn from the holy mentor of the school of Suffah; as a student from the man who sat before Gabriel.

As a preacher, direct your vision to the man delivering sermons at Madina; if you are an orphan, do not forget the child of Aminah and Abdullah left to the tender care of Halimah. As a travelling salesman, cast a glance at the leader of caravans on the way to Basra; as a judge or arbiter, at the Prophet entering the Kaaba before sunrise and installing the Hajr-i-Aswad. If you are married, draw a lesson from the behaviour of the husband of Khadijah and Aisha; if a father, go through the biography of a tender and loving man who rejoiced at the birth of girls.

Whenever anyone came, he moved quickly to give him a seat. He was quick to smile and greet the person, and was never harsh or offensive, and rarely angry. He was generous in praise, averse to conflict or too much comfort. He always rose to the challenge of history.

Abdullah Ibne Ubaiy withdrew one-third of the Muslim army in Uhud, but Mohammad did not seek slaughter or vengeance. He said, “We will have mercy and treat him kindly as long as he remains with us”. Fadallah came with the intention of killing him and felt nervous when Mohammad met him with calm and a smiling face. Mohammad advised him kindly to seek God’s forgiveness and Fadallah lived the rest of his life saying, “I came to kill him and left with no man more beloved and dear to me.”

In short, whoever and whatever you may be, you will find a shining example in the life of Mohmmad. All that Muslims need to know of him is readily accessible. There was never a span of time, howsoever small, that he spent away from the gaze of his companions.

Mohammad laid the greatest emphasis on human rights and tolerance. He made his followers realize the importance of observation and knowledge, and was able to divert man’s attention to the vast and limitless universe and find the clue to God’s greatness. He disclosed a concept of life compatible with nature. Through his lifetime of struggle and exemplary behaviour he emphasized that the Quran was not a collection of dogmas, but a code of life which regulated everything that involved human life. He never preached what he could not practise. His last words were not about property, dominance or kingdom, but the protection of the weak and downtrodden. Today Muslims all over the world are miserably placed. This is because they have failed to live up to the ideals set forth by Mohammad.

Seerat, a perfect model

By Muhammad al-Ghazali

THE entire history of mankind in the post-Muhammadan period provides testimony to the Prophet’s impact on humanity. With the emergence of the Prophet (SAWs) on the stage of history, humanity clearly entered a new decisive and final stage of religious consciousness and cultural development.

When the Qur’an proclaimed in unmistakable terms that the institution of Prophethood had reached its final stage with Prophet Muhammad (SAWs), this proclamation was also fully attested by the subsequent course of human history.

No new Prophet or messenger, nor any other Divine scripture succeeded the Prophet (SAWs) or the Qur’an. The Qur’an and the Prophet’s Sirah remain the authentic touchstone of the truth and the reliable source of Divine call to humanity.

The foremost thrust of the Prophet’s teaching that changed the erstwhile religious perspective was to liberate humanity from the animistic notions of the past that involved a deification of the phenomenal world. The primitive religiosity of man largely prevailing in the world before Prophet Muhammad (SAWs), was to invest everything beneficial or harmful in this universe, with a supernatural sanctity or even at times with divinity.

Thus, man humbled himself before sun and moon, stars and galaxies, sky and earth, rivers and oceans, even beasts and animals. This pantheistic notion constructed for man’s servitude and compelled him to bow before millions of gods and deities.

Another less primitive but equally obscurantist view that was held by a number of other creeds was to see this world as an evil satanic scheme which undermines the spirituality of man. These creeds also enfeebled man before the diabolical and devilish influences of this world represented by corporeality and matter and body and flesh and thus took a negative view of man and this phenomenal world.

These creeds and cults projected this world as a prison house in which man is placed by destiny and from which the deliverance should be sought by emancipating oneself from all sanguine, social, marital and material involvement. While one view imposed on man a direct servitude of this material world, the other painted the world in evil and adversarial terms.

The Prophet’s sound and rational teaching dealt a powerful blow to all such obscurantisms and superstitions. He taught in unambiguous terms that man’s habitat and environment have been created for the service of man. He reminded that this world has been created, designed and tailored to suit the survival of man and to serve the needs of human life. Said he in one of his oft-quoted sermons: ‘indeed this immediate world has been created for you, but you have been created for the ultimate world of the hereafter’. For the eternal home of lasting bliss which will be the final abode of mankind is really worth man’s while.

It was precisely this teaching of the Prophet (SAWs) clearly articulated in the Qur’an that gave

rise to the crystallization of the empirical methodology of natural sciences. For unless one has the satisfaction of knowing that this world is not essentially man’s enemy, but friendly and compatible to humanity’s well-being and amelioration, natural science is hardly tenable. Science and all its modes and methods of inquiry and investigation seem to proceed clearly from the monotheistic doctrine of Islam taught by the Qur’an and the Prophet. The Qur’an contains profuse statements that fully substantiate this contention.

All these statements of the Qur’an as explained by the Prophet’s teachings are premised on the doctrine that nothing created by Allah is futile and fruitless. But on the contrary, everything that He has created, He has created for a definite purpose. And the noblest of these purposes has been assigned to man under the terms of his august office of ‘vicegerent’. In this way, the Prophet (SAWs) emerges as a great benefactor of humanity.

People might still be persisting in their polytheistic or pantheistic views of religion, but the enterprise of science is definitely a monotheistic enterprise. Sooner or later, humanity is going to reach the stage when it is no longer possible to disbelieve in One Supreme God Who alone is the Creator, Sustainer and Controller of this cosmos.

The logical flow of the overwhelming scientific evidence that is continuously pouring in will also eventually shatter the myth that reason and revelation or theology and science were incompatible. Those shallow interpreters of science in post-medieval Europe who, fascinated by Newtonian physics, Darwinian biology and Freudian psychology, tried to dismiss theo-centric worldview and circulated the view that science had rendered god irrelevant, are now open to serious criticism by scientists themselves. The findings of ecological sciences, inter-alia, have furnished an un-controvertible evidence that the entire cosmos is serving the interest of human kind.

Another conspicuous impact of the Prophet’s dispensation which is a logical corollary of the first doctrine is the elevation of the status of man. In the first place, the emergence of a man of the Prophet’s calibre on the scene of history in itself brought the status of man to great heights unknown to mankind previously. The Prophet repeatedly reiterated the lofty locus of man. He reminded him that his destiny lay in his own hands. He put great premium on the value of human endeavours and achievements. The Prophet rejected all erstwhile claims to pre-natal distinctions of race or colour, or clan or caste. He blotted out from the innocent face of humanity the stigma of original sin.

Moreover, he declared in his last public sermon that all notions of mutual superiority among humans are false, and that man had been created in the best form and invested with unlimited potential for self-development. Thus he was fully eligible to fashion his own destiny. He could make or unmake success or failure by his own conscious deeds and misdeeds. What is more, the Prophet equalized genders. He recognized full value of woman and her natural God-given gifts and talents.

The course of human cultural career subsequent to the Prophet (SAWs) is an ample self-evident commentary on these monumental cataclysmic reforms introduced by the Prophet (SAWs) and fully promulgated in the socio-cultural, moral and spiritual dispensation

established by him and by his companions.

These are only some aspects of the many significant changes in thought and behaviour, vision and perspective that the Prophet of Islam effected in the world. Humanity as a whole and not merely the community of his loving followers owe to the Prophet (SAWs) a great debt.

Mercy for the worlds

By S.G Jilanee

EVEN after the passage of nearly fifteen hundred years the personality and character of Hazrat Muhammad (SAW) continues, still, to amaze and fascinate thinkers, historians and intellectuals. And not only Muslims but even those who have little love lost for him — even the Jews, Christians, and others — are impressed and charmed. Countless treatises have been written on the subject but there always remains something more to be said.

If you look for any unusual factor or any spectacular feature such as in the field of miracles, that distinguished him from his “colleagues,” — the other Messengers of Allah, you may be disappointed. For Muhammad was a “plain,” down-to-earth human, and the message he propagated was equally plain and down-to-earth. There was nothing supernatural about either his person or his work.

Yet, this very factor, this want of any superhuman traits, this absence of incredible performances, was what separated him from other Prophets. For example he performed no such miracles as Noah, Abraham, Swaleh, Hud, Loot, et al. He did not sail in an ark over an all-consuming flood. He was not swallowed by any fish. He was not thrown into a pit of flaming fire. He was not asked to sacrifice his son in the way of Allah. He was not a king like David and Solomon. His club did not turn into a snake, nor did the palms of his hand emit any effulgence.

Born like any other human, Muhammad did not speak in his cradle. He did not make birds with clay and breathe life into them. He did not heal lepers and congenitally blind people nor bring the dead to life. Nor were there jinns to do his biddings nor did he communicate with birds. Yet, he was designated as “Mercy for the worlds,” the “Seal of the Prophets,” blessed with “Me’raj,” — the celestial journey by night into Divine presence, and he stood “on an exalted standard of character.”

As a Messenger of Allah, Muhammad was like unto all other Messengers. Men of faith “make no distinction between one and another (2:285).” However, the miracles his predecessors performed were, by their very nature, beyond human comprehension. But they were also transitory, ephemeral, like a flood or a rain of rocks or other calamity. It came and went and became history. On the other hand, what Muhammad performed and achieved was something tangible; concrete; comprehensible. His miracle was reality, enduring, abiding, permanent.

He transformed a wild people into law-abiding citizens, disciplined the undisciplined, civilized

the uncivilized, and established a “modern” society with a working system of governance all within a span of about ten years. In response to defiance, denial and persecution he did not invoke Divine retribution upon his tormentors and have them wiped out like the ‘Aad, Thamud and others. This is the most glaring testimony to his being an embodiment of mercy, and one that largely distinguishes him from other Prophets.

Answering those who wanted him to perform miracles, he pointed to the miracles scattered all around them, in the earth and in the sky. As truth can be stranger than fiction so realities can be miracles, calling for open-jawed amazement. Look over the world, says he; is it not wonderful, the work of Allah; wholly “a sign to you,” if your eyes were open! This earth, Allah made it for you; “appointed paths in it;” you can live in it, move about in it.

Great clouds, black, awesome, with their thunder and lightning, — where do they come from! They pour down copious showers on a parched, dead earth, and grass springs, and “tall leafy palm-trees with their date-clusters hanging round, wherein is a sign.” Your cattle too, he points out, Allah made them; serviceable dumb creatures; they change the grass into milk; you have your clothing from them. Ships, like huge moving mountains, with their cloth wings spread out, go bounding over the waves, driven by Heaven’s wind, His wind, under His command. And when Allah has withdrawn the wind, they lie motionless, dead, and cannot stir!

These, indeed, are miracles par excellence! Besides, look at the creation of humans. Is that anyway less than a miracle? Allah made you, he says, “created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh partly formed and partly unformed.” (22:5). Ye were small once; then ye grew. Ye have beauty, strength, thoughts and then old age overtakes you; your strength fades into feebleness; ye sink down, and again are not. And, above all, “Ye have compassion on one another.” Is that not a great miracle in itself, — mutual compassion? What if Allah had made you having no compassion on one another?

As among Allah’s Messengers, so with other people; Muhammad (S.A.W.) was like a common human, yet uncommon; similar, yet different. Totally free from cant, he never pretended to be what he was not. He therefore repeatedly emphasized, “I am a human like unto you.” (basharum mithlukum).

But Muhammad (S.A.W.) was not an ordinary person. The purpose of emphasizing the likeness was to generate empathy with his interlocutors and his audience and to reassure them that he was on the same grid with them. He felt the anguish of pain and the comfort of pleasure, hunger and thirst, joys and sorrows, same as any human. Another reason for repeating this reminder, frequently, was to prevent his followers from lapsing into the same pitfall as the Christians, who, in their zeal called him the son of God. So he pointed out that what distinguished him from ordinary humans was that he received wahi, — the Revelation. “I am like unto ye, (but) on whom Divine Revelation has come that assuredly there is no other deity for you but only One, Allah!”

Events about his birth and childhood are too well-known to require any detailed treatment. The man who was to be ordained as the last Messenger of Allah and who would testify to the credentials of all other Messengers of Allah before him, was yet born an orphan. His mother

also died when he was only a child. His grandfather, a hundred year old man, Abdul Muttalib, deeply loved the little orphan boy, the child of his youngest and most beloved son, Abdullah. But Abdul Muttalib also died when Muhammad (S.A.W.) was only two years old, leaving him to the care of his eldest uncle, Abu Talib.

What put him way above other humans was Muhammad’s character. That was his forte — character born of Sincerity and nurtured by truth. His companions, friends and relatives named him Al Amin, “The Faithful, the Trustworthy.” Even at a young age, he was recognized as a man of truth and fidelity; true in what he did, in what he spoke and thought. From an early age he had been remarked as a thoughtful man. He was silent when there was nothing to be said; but pertinent, wise and sincere, when he did speak; always throwing light on the matter. Throughout his life he was regarded as an altogether solid, brotherly, genuine man, a serious and sincere character; amiable, cordial, and companionable.

Why would the Bedouins obey him, recognize him unless he had the mesmerizing power of sincerity, the magic of truth and plain words? They were wild men, bursting ever and anon into quarrel, into all kinds of fierce fights; no one without right worth and manhood could have commanded them. Yet they accepted him as Prophet of Allah, because, there he stood face to face with them; “bare, not enshrined in any mystery; visibly clouting his own cloak, cobbling his own shoes; fighting, counselling, ordering in the midst of them.” They had seen what kind of a man he was, judged him and then bowed before him. “No emperor with his tiaras was obeyed as this man in a cloak of his own clouting.”

Muhammad had to deal with the ferocious bloodthirsty Arab heathens, who drove him out of his home. He had to deal with the plots of the scheming Jews. It was a life-and-death war with them. Carlyle takes note of the fact that in such situations “cruel things could not fail,” but asserts that “neither are acts of mercy, of noble natural pity and generosity wanting.” Such acts were each the free dictate of his heart; each called for, there and then, on the spur of the moment, yet each done not as a self-seeker, not for personal aggrandizement or ambition but in the way of Allah.

A tender heart was another facet of his character. His emancipated and beloved slave, the first among slaves to embrace Islam, had fallen in the Battle of Tabuk. He said it was well of the man. He had done his Master’s work and has now gone to his Master. Yet the martyr’s daughter found him weeping over the body, melting in tears! “What do I see?” said she. “You see a friend weeping over his friend,” answered the Prophet.

Muhammad personally led at least nineteen engagements with the heathens. There was booty from those battles. Yet, his household was the most frugal; his common diet barley-bread and water and occasionally some dates: sometimes for months there was not a fire once lighted on his hearth. He would mend his own shoes, patch his own cloak, — a true paradigm of the man who “having nothing yet hath all.”

A man of truth and lofty morals

By Dr. Fazlur Rahman

“NAY, by God, it would never be so! He would never sadden you. You have always been kind to your relatives. You speak truth. You clear the debts of others. You help the poor. You are hospitable. You assist your fellow men. You bear the afflictions of those in distress.”

These words of solace came impulsively, without least hesitation, from the mouth of a lady who had known him inside out, experienced him through thick and thin, for fifteen years as his wife. This was Khadijah comforting her husband, Muhammad (PBUH) when he returned from the cave of Hira, exhausted and terrified, fearing for his life, after the first ever encounter with the arch-angel Gabriel and receiving the first Divine Revelation. She adduced as her witness his past career when though he was not a prophet yet was reputed far and wide as al-Sadiq al-Ameen, the truthful, the trustworthy, the faithful.

“A man of Truth and Fidelity, true in what he did, in what he spoke and thought,” (Carlyle). How could such a noble soul, bearing such lofty morals, be forsaken, left uncared-for, by God! She related what she had observed, experienced, felt and heard. The approach was rational, the argument convincing, the reasoning sound. And what testimony could be more reliable, more dependable than one’s own wife’s. So this was the man Muhammad, prior to when the mantle of prophethood adorned his shoulders. And what after that?

Ali was the nearest and dearest of all his blood relations. He had been with the Prophet since his childhood. It was he who as a lad had stood up out of all the kinsmen, whom the Prophet had called at the mount of Safa in compliance with the Divine commandment “Admonish the nearest of your kinsmen” (Q:26:214), and declared fearlessly, when others had refused to believe in the prophetic call, his belief in his prophethood. He describes the Prophet that he was benevolent, extremely generous, truthful and very kind-hearted. It was a pleasure to be in his company. A man was over-awed by his first contact with him but came to love him after remaining in constant touch with him.

‘Ayesha, his next beloved wife after Khadijah expired, who remained with him for nine years, in his advanced age till death, thus acknowledged his graceful manners and high morals: He did never cast reflection upon anybody. He never spoke ill of any one. He was never revengeful. Instead he forgave those who offended him. He never turned down any seemly request. He was always miles away from unjust behaviour.

Anas bin Malik, who as a boy had been appointed by his mother to attend upon the Prophet just after his arrival in Madinah, and who remained attached to him for ten years, informs us that during this long period the Prophet did never so much as scold him or find fault with him, nor he ever reprimanded him for any lapse which he happened to commit.

These are the impressions of some of the many persons who had the opportunity to have long and most intimate connection with him. But far more eloquent and emphatic is the testimony of Allah Himself, Who, calling to witness all the historical records written and preserved, or to be penned down at any time, by human hand declared: “Verily there is in store for you a great reward unfailing, never-ending, beyond expectations. And you, for certain, stand on the most

exalted pedestal of morality,” (Q: 68:4).

At another place his virtuous character is extolled in the following words. “It is by virtue of Allah’s compassion alone that you deal with them gently and leniently. Had you been gruff or harsh-hearted they would have certainly broken away from about you,” (Q3:159).

This was the practical manifestation of the Prophet’s own teachings. He had instructed the faithful, “Do not envy one another. Do not hate one another. Do not turn away from one another. Be you O ! servants of Allah brothers. A Muslim is the brother of a Muslim. He neither lies to him nor does he hold him in contempt. It is evil enough for a man to hold his brother Muslim in contempt. Every thing of a Muslim is inviolable for another Muslim : his blood, his property, and his honour.” And this was how he acted upon his own advice.

The Quran has been revealed to enable the mankind to differentiate between good and bad, right and wrong, virtue and evil, and to guide it to the right path which leads to the eternal bliss, the real success in this life and the hereafter. Prophet Muhammad through whom this Divine message has been communicated is at the same time commissioned with the task of putting it into practice, enacting its instructions, presenting his own self as the paragon par excellence of its teaching.

He preached and practised and rose to the heights of being the role model for humanity at large. “Verily there is in the person of the Messenger of Allah the best of the patterns of conduct for every one whose hope is in Allah and the Final Day and who deeply engages in the remembrance of Allah,” (Q:33:21)

The life-blood of religion is the remembrance of Allah. The Quran’s Olul-albab, Men of deep understanding, are those “Who remember Him standing, sitting, and lying down on their sides,” (Q:3:191). The Prophet has also instructed that “Your tongue should always remain wet with the remembrance of Allah.” We are told that there was no moment when he was not engaged in the remembrance of Allah.

The supplications of the Prophet which have been handed down to us, preserved in the Hadith books and also found in several independent works show that on every possible occasion and in all positions he maintained communion with his Lord and that at no time he was lost in forgetfulness. He told the people to be ever vigilant in asking forgiveness from Allah for their sins and shortcomings or substandard performance of their duties. What he himself did was to ask forgiveness from Allah seventy or hundred times in just one sitting.

He said that every Muslim had to offer his prayers five times a day. He himself offered prayers at least eight times a day. The night-prayer, Tahajjud, which was optional for every one else was offered compulsorily by him. While offering night prayers he stood for such a long time that his legs became swollen. When once Ayesha remarked that why did he take so much trouble when Allah had already redeemed him, his modest reply was, “Should I not act as a thankful servant!” He did never miss his congregational prayers. He was so particular about it that even during his last illness which ended in his departure from this world he attended the mosque while reclining on his two companions.

Fasting during the month of Ramazan was made incumbent upon every believer. The Prophet himself fasted during Shabaan and Ramazan. He also fasted on Mondays and Thursdays as well as on the thirteenth, fourteenth and fifteenth of every month. During the month of Shawwal he fasted for six days after Eid-ul-Fitr. He also fasted during the first ten days of Muharram.

It was enjoined on the well-to-do Muslims to spend a fixed portion of their wealth as Zakat, (Q:2:215,254). It was made optional for any one to give in charity as much as he could afford after satisfying his needs, ((Q:2:219). None was required, however, to give away all of that which he possessed. “Make not your hand tied to your neck (be niggardly), nor stretch it forth to its utmost reach so that you become blameworthy and distressed,” (Q:17:29). The Prophet also explained that the best act of charity was that which did not result in destitution. The Prophet’s life was however that of giving preference to other’s needs, sacrifice, generosity, magnanimity and self-denial.

Extremely frugal concerning his own needs he gave away whatever he had to the poor, the destitute, the needy and the have-nots. Though he himself led a life of privation and bare subsistence for others he was magnanimous beyond imagination. According to Ibn Abbas “More generous than all of us was the Apostle of Allah who gave away freely especially during Ramazan. He never said ‘no’ in reply to any request, and never took his food alone. No matter in what small quantity the food was available, he invited all those present to share it with him.

He had asked us to inform him if any Muslim died without clearing his debt, for he always took the responsibility to get it repaid. The legacy of the deceased, evidently, devolved on his heirs.” Abu Dhar, a companion of the Prophet relates that once he said to him, “Were the mountain of Uhud turned into gold for me, I would not like three nights to pass with a single dinar in my possession except whatever I may keep for clearing away somebody’s debt.”

The greatest and the most common weakness of those in power and high position is that they are prone to fall an easy prey to the onslaught of nepotism. They are tempted to oblige their incompetent relatives and undeserving friends by appointing them to responsible posts where they could enjoy power and pelf, or out of public exchequer they squander money upon those who have no right to it. According to the Quran it is a criminal breach of trust, (Q:4:58). It has been condemned by the Prophet.

Once his companion Abu Dhar, about whom the Prophet said that he was the most truthful of all those who walked on earth, requested him to appoint him on an administrative post. The Prophet declined to oblige him saying he was too weak to shoulder the responsibilities of that office.

On another occasion his beloved daughter Fatimah, much distressed by the hardships of continuously drawing water from the well and grinding the hand-mill, requested him to provide her with a maid-servant, he very politely turned down the request saying “No provision has yet been made for the poverty-stricken people of Suffah. Moreover, the orphans of Badr have

already made a request before you.”

It is easy to say “Love thy enemy” but very difficult to practise, especially when the enemy is in your grip. The life of the Prophet abounds with examples of showing mercy, compassion and forgiveness when the deadliest and lifelong enemies were on their knees. General amnesty for Abu Sufyan, the lifelong enemy, to his wife Hind who had chewed the liver of his uncle Hamzah, and to his killer Wahshi, to the Makkans after the conquest of Makkah with the words “Go your way, you are the freed ones, forgiveness to Abd Yalail, the stone-hearted chief of Taif who nearly killed him, are only a few examples of his humane and merciful attitude towards his enemies. His entire life-span is an eloquent testimony to the undeniable reality that he practised what he preached.

A perfect reformer

By Prof Mohammed Rafi

Today, more than ever, the Muslim world needs to look back at the practical aspects of the Prophet Mohammad's (PBUH) life and try to imbibe them in our daily lives for peace and harmony. This is what Islam is all about. When Muslims accept some person as a Nabi (Messenger), they must as well believe in emulating the example set by the Nabi.

It is understood that anything actually taught by the Nabi was either done or would have been done by him had the occasion arisen. The Quran tells us that all Messengers were charged by Allah with the same mission (2:136). It is also written that all people are a single nation, so Allah raised Messengers as bearers of His news and as warners and He revealed unto them the Book with truth (2:213).

In other words the message that comes from Allah of human guidance is a practicable verity and not a dreamer's ideal. Prophet Mohammad received Divine Revelation and translated it into action through his own example (2:129 & 151). He was the first to obey these laws (39:11-14) and led others to pursue the path of guidance.

Earlier Messengers had come with Allah's message and guidance, but people changed these, corrupted them or simply hid them. The Quran says 'O people of the Book there has come to you Our Messenger revealing to you much that you used to hide in the Book' (5:15).

Pre-Islamic Arabia was a seat of different religions and sects, each decrying the other as is being done nowadays. Prophet Mohammad denounced division and sectarianism and decried the hostile attitude of the followers of these separate religions and sects.

'And the Jews say that the Christians do not follow anything good, and the Christians say that the Jews do not follow anything good while they recite the same book' (2:213). People were more inclined, like today, on rituals which were supposed to be the essence of all religions.

The Quran says, 'It is not righteousness that you turn your faces towards the East or West, but righteousness (Taqwa) is that one should believe in Allah, the day of judgment, the Malaika,

the Book and the Messengers and give away wealth out of love for Him to the nearest of kin and to the orphans, the needy and the wayfarer.

The captives pray and pay Zakat and fulfil the performance of their promises and be patient in distress and adversity and in time of conflict. Such are the righteous ones' (2:177).

Prophet Mohammad did not propagate Islam through miracles. He worked what was more than a miracle: striving against odds and achieved success never seen before or since in history, and in the adverse circumstances to which he had been subjected. But to achieve this unique success he did not resort to things beyond human reach, in which case he could not have acted as an exemplary personality.

He used all honest and honourable means that were open to others. He would plainly say that he was a man like others (18:1110) and 'It is not in my power to cause you harm or bring you to the right path' (72:21) and 'The unseen is only known to Allah (10:20) 'with Him are the keys of the unseen, the treasures no one knows but He' (6:59).

One supreme quality that shows he had achieved the zenith of character and morality that must be the final goal of human endeavour, where man reflects Divine values, was his steadfastness.

In victory or in defeat, in power or in adversity, he remained the same. According to Washington-Irving 'His military triumphs awakened no pride or vain glory, as they would have done had they been effected for selfish purposes.

If he aimed at universal dominion, it was the dominion of the faith'. Gibbon writes in the "Rise and fall of the Roman empire" that even at the zenith of his worldly power, the good sense of Mohammad despised the pomp of royalty.

How many of us claiming to be his followers practise what he advised to do? In Madinah he had the opportunity of practising what he had preached at Makkah. He ennobled and enlarged the laws of Moses and brought upon earth the kingdom of heaven prayed for by Jesus.

He established a state with those at helm of affairs not ruling but serving the citizens. There was no prejudice of class, colour, race or descent.

To demolish this long prevailing social injustice, it was emphasized that the noblest in the sight of Allah was he who was most virtuous among men. The state belonged equally to one and all, male and female - and all, in turn, belonged to one universal God, all obeyed one law, not man-made but sent down from the All Merciful and impartial God, which was the same for rich and poor alike.

His life was very simple. He would put on whatever kind or quality of cloth he could get. He would eat whatever was placed before him. He would sit wherever he could find room, whether on a mat, carpet or the ground (Tirmizi 'Shumail').

Unlike the rulers of the modern world, he entered into treaties with his enemies and honoured them. Following the treaty of Hudaybiah in 6 A.H., he discouraged the Muslims of Makkah to flee the city.

The surrender of Makkah offered him ample opportunities of revenge, but he did not avail himself of them. As a role model we must remember that he ordered us to obey Allah's commands, give alms, speak the truth, give back safe and whole what is entrusted to us by others, to be affectionate to our neighbours, to shun wicked acts and avoid bloody quarrels.

The Encyclopaedia Britannica says: "It is easy to make good and far reaching plans, but more difficult to carry them out. Moses, Jesus and many of the prophets before Mohammad did not live to see the success of their respective missions.

The emancipated children of the Egyptian bondage repeatedly disobeyed Moses; Peter and other disciples denied their Master and left him in the moment of his dire need. But Mohammad the humble preacher to the haughty Makkans, who had only the other day been ridiculed, stoned and hunted out of their city of his birth, had within the short span of nine years after his flight from Makkah lifted up his people from the abysmal depth of oral and spiritual degradation to a conception of purity and justice.

"These who had dwelt in a state of permanent warfare among themselves and had revelled in bloodshed and murder on the most trifling pretexts became wedded into a unique brotherhood. Those who cherished no respect for women became the foremost champions of female rights."

The spirit infused by Mohammad enabled the Muslims to face courageously the most formidable foes that a man has to grapple with - one's own corrupt nature and evil habits.

He understood human nature and mind and did not propose to kill our instincts or crush our passions. Instead he propounded a system to control them so that they may function to our best advantage and pass from the bestial to the noble.

Muslims today are more inclined towards an individual and self-conceited Islam for entry into heaven which lies somewhere beyond the sky. Mohammad pointed out the error of such crude notions.

Heaven is the evolved condition of our soul, the casting or not casting of human passion into the mould of divine attributes that makes our Heaven both here and in the hereafter - for the Quran promises two Heavens (55:46) and also its reverse - Hell. He repeatedly said that every person who seeks to observe good morals must tread God's earth reflecting Divine attributes.

Every Muslim should examine, search and assess his deeds and review his conduct several times a day. For this we were ordered to establish the system of 'Salaat' five times a day. This involves the total submission to the laws of Allah in a practical shape.

Mohammad also proposed greetings through "Salaam Alaikum" (Peace be upon you) as As-Salaam is one of the attributes of Allah and means peace. The western equivalent of this is

'Have a nice day' which is oft repeated.

He also quashed a centuries old system of invoking God's mercy through an intermediary. This belief had crept into almost all religions. No religion of Divine origin in its subsequent stages remained free from it.

Islam has no priestly class. Addressing Mohammad (PBUH), Allah says, "And when my servants ask you concerning Me, then surely I am near; I answer the prayers of the supplicant when he calls on Me, so they should answer My call and believe in Me, that they may find the right way" (2:186).

For the first time, the principle of 'No compulsion in religion' was enunciated and acted upon by Mohammad. Differences of opinion in religious matters were respected and freedom of conscience was allowed. History is full of religious persecutions of the worst type and that is evident even today.

Mohammad preached religious tolerance that had never been known before. To the Christians of Najran and adjoining areas he promised the security of God and his own pledge 'No cross or image shall be destroyed, they will not be oppressed, they shall not be required to furnish provisions for the troops' were his standing orders.

Today a large part of the wealth and brain of the West is expended in discovering ways in which they may utilize destructive weapons to pander to the spirit of aggression.

Mohammad allowed the use of force in three conditions only 1) To protect a house of worship from destruction be it Christian, Jew or Muslim (22:40) (2) In self defence (22:39). (3) To establish freedom of conscience and fight religious persecution.

He was the first leader of a religion that made religion and science help-mates. He abolished dogma and made reason and logic the test of religious truth. He placed the cultivation of knowledge on top.

For him, exploring the realms of nature for the benefit of humanity was the real glorification of God. He gave such an impetus to learning that it brought forth within a century after him a tremendous upheaval in the world of scientific research work. __________________"The race is not over because I haven't won yet."

Adil MemonPolice Service of Pakistan (P.S.P)37th Common Training Program

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Adil Memon 37th Common

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A test of true faith

By S.G. Jilanee

"Ramazan is the month in which was sent down the Quran," which is a "guidance to all mankind," says The divine proclamation. (2:185). The call is irresistible. Those who have attained such a state of piety that their "skins tremble" when they listen to the Quran so that "their skins and their hearts do soften to the celebration of Allah's praises" (39:23), are a class apart.

They are the ones who, not only say by word of mouth, "Truly, my prayer and my service of sacrifice, my life and my death are (all) for Allah ...." (6:162), but demonstrate it in practical life. So, when Ramazan comes they recall the Message, "O ye who believe! Fasting is prescribed for you" (2:183), they prostrate themselves like obedient servants and say, "We hear and we obey" (2:285). "Not for them to question, why."

Such people rejoice at the advent of Ramazan, for which they had been waiting in eager expectation for eleven months. They spend the month in fasting, reciting the Quran, giving alms and in prolonged prayers, particularly in the late hours of the night, when man can communicate with Allah in absolute quiet.

But this should not at all be understood to mean that such people skip their normal chores and duties during the month. On the contrary, they perform all those acts of piety side by side with their normal daily business, reflecting the prayer, "Our Lord! Give us good in this world and good in the hereafter." (2:201).

However, all believers are not at the same level of piety. Most of us are ordinary, sinful, people. Actually, we are "Muslims," not "Momins," in the real sense of the term. To us applies

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the anecdote of some desert Arabs who had claimed, "We believe (aamanna)," only to be reminded "Ye have no faith. But say 'We have submitted our wills to Allah (aslamna),' because faith has not yet entered your hearts." (49:14).

The Ramazan fast is for the whole month - thirty days or twenty-nine, at a stretch. No break is permissible except in certain clearly defined cases. It was natural that this command to trigger the feeling among some people that this stressful duty was imposed on the followers of Prophet Muhammad (S.A.W.), only. Therefore, to put their minds at rest, believers were reminded that such was not the case.

Ramazan fast was not an innovation exclusively for the ummah. Fasting was ordained on others before Islam - the Jews and Christians. "O ye who believe, fasting is prescribed to you as it was prescribed to those before you," Allah pointed out. He even explained the purpose behind prescribing the fasting, namely, "that ye may (learn) self-restraint." (2:183).

But a few other questions would still bother the common Muslim. For example, "even if it had to be thirty days, why consecutively? Why not allow the period to be spread out all over the year, at the individual's own will?"

Turning to the question of consecutive fasting versus its alternative, first, the former is more convenient if you ask anyone who fasts this way. The reason is simple. When people all around are fasting, and food and drink are not on display, it creates a congenial ambience. So an individual who fasts becomes a part of the crowd. He forgets the pressure of hunger or thirst and completes his fast without any discomfort.

By contrast, if one were to fast at any other time, he would feel singled out, and become self-conscious. He would also experience the stress of resisting food and drink when it will be available aplenty, all over the place. If he is a smoker, the "aroma" of tobacco when others around him are smoking would hit his olfactory senses to torment him. And above all it would not be possible to offer taraweeh prayer in a congregation and listen to the recitation of Quran.

Besides, in case of consecutive fasting, after the initial few days, it would become a routine. A sort of habit would form after one has adjusted to the new schedule of daily meals. On the other hand if one were to observe the fast by fits and starts, every time it would be new exercise, and he would feel its rigour more acutely.

Another very tangible benefit of a full month of fasting is that it reduces air pollution to the lowest level. There is no smoking either inside offices and stores or in the open. This result could not be achieved by spreading out the thirty days over the full year.

And finally, due to its full month of fasting, Ramazan is a "culture." It touches every Muslim and turns him towards piety, so that even those who do not offer prayers at other time during the year, offer congregational prayers during this month.

Ramazan also creates its own peculiar ambience. Mosques wear a festive look and overflow with people offering prayers. Even little children throng to the mosques. In the afternoons

everything wakes up into activity. Nights are full of life as stores and eateries keep open till late hours. Nothing of this kind can happen if it is not a full month of fasting.

But, far more importantly, consecutive fasting is necessary to discover the wisdom of the Divine purpose, namely, "that ye may (learn) self-restraint." Evidently one can't "learn" any lesson in one sitting or casual, occasional sittings, and especially a lesson such as self-restraint. Every lesson requires practice to imbibe its benefits and understand its virtue. The same applies to self-control. Indeed, the virtues of self-restraint have been lauded through the ages in all religions and societies.

Many Muslims spend money to feed the poor, but in a detached sort of way. They do not know the agony of a hungry stomach and a thirsty throat. Ramazan fast offers them the unique opportunity to voluntarily undergo the experience so they may genuinely feel for the poor.

Fasting is not starvation. Starvation means suffering from lack of food. But in the case of fasting there is no lack of food. It is a case of self-denial. It is a lesson in self-restraint which is Allah's declared purpose behind prescribing Ramazan fasting. And even yet, it has been made as convenient as could be. Thus, between the breaking of one fast and the start of the next, people are free to eat and drink and partake of whatever bounties Allah has endowed him/her with including performing their marital functions.

Fasting has many benefits both in the physical and the spiritual spheres. On the practical side, it has been admitted to be one of the oldest therapies. Hippocrates believed that in fasting the body heals itself. Eminent physiologists have hailed fasting as "the single greatest natural healing therapy", and nature's universal "remedy" for many physical problems. These problems include hypertension and heart disease, allergies, diabetes, and cancer. Fasting has a therapeutic and preventive effect for many of these conditions. The most common everyday application of fasting is in the case of indigestion.

Hardship there is in fasting. No question about that. Fast begins from the time when "the white thread of dawn appears to you distinct from its black thread, until night appears" (2:187). During this period of at least twelve hours, (longer during summer) not a grain of food, nor a drop of water, must pass down the throat. Every Muslim, who is at his home, is bound by the command, (2:185), except sick people, women during their period and those on a journey. But they must complete the count later.

But then, Ramazan is a test of faith. And every test, even the most mundane one, imposes some hardship. It is also a rewarding experience, both for the purification of the soul, for which it acts like a catharsis, and for the prevention and cure of many a physical ailment. The length of time it requires to go without food and drink may appear too discouraging to a prospective entrant. But that is true of every adventure. No lecture can convey the real purport of Ramazan fast, as fasting itself. __________________"The race is not over because I haven't won yet."

Adil Memon

Police Service of Pakistan (P.S.P)37th Common Training Program


ARSHAD MEHMOOD (Wednesday, August 22, 2007), dj don (Friday, December 31, 2010), Mumtaz10 (Friday, May 13, 2011)




Belief in the 'Hereafter'

By Jafar Wafa

Belief in God and in the Day of Judgment and noble deeds are the three prerequisites of reward from the Lord - immunity from any kind of fear and all kinds of sorrow (Quran 2:62 & 5:69). Thus, belief in the Hereafter is second only to belief in God.

According to Muslim theologians, belief in the life hereafter rests on five articles of faith: (1) human beings are a responsible species and, thus, accountable to the Creator for all actions - good, bad and indifferent; (2) The present world is ephemeral, destined to end with a few bangs on the 'last day' known only to the Creator; (3) another universe will come into being in place of the present one and the entire race of mankind that had once lived on the earth from the inception of human life till its end will be recreated and assembled at one place for accountability of every individual soul, in a transparent, fairest and most judicious manner.

(4) Those adjudged as good will be ushered in a delightful, pleasurable and permanent resort called Heaven and those adjudged as bad will find themselves in a place of torment, called Hell; (5) acquisition of luxuries or inability to acquire them in earthly life is, in the final analysis, not the criterion of real success or failure.

Belief in resurrection and accountability predates the Abrahamic faiths that originated in the land of the Syriac Semites, the land known as the 'cradle of civilization'. The ancient Egyptians, having no association with the Semitic people, buried their dead monarchs in huge

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pyramids with all their precious jewels and other belongings to be used by them after resurrection.

The ancient Greeks believed in an underworld called Hades, the abode of the dead as well as a dark purgatory. The Zoroastrians of Persia who were of Aryan stock held similar beliefs of reward and retribution as the Semitic people had. The South Asians believed in transmigration of soul, an unending chain of birth and rebirths till attainment of Salvation or Mukti.

Coming to Abrahamic faiths - Judaism, Christianity and Islam - the Jews believed in Heaven and Hell with the stipulation that, being God's chosen people, they will suffer the torment of Hell for a limited period ranging from three days to a few months.

Christianity's Book of Revelations, included in its New Testament, contains a graphic description, in symbolic language, how six angels will blow the trumpet, one after another, signalling the destruction of the universe and finally the seventh angel's trumpet heralding the completion of "God's secret plan" and proclamation of power being dedicated to the Messiah, and so on.

The way the Quran presents the idea of the Hereafter is entirely different from the mythological approach of other faiths. It argues the main points that arise in one's mind as to why the life hereafter is necessary, who the sceptics are, who are inclined to disbelieve resurrection for reckoning and accountability and on what grounds they reject this idea.

The Quran offers three cogent reasons for life hereafter: (1) Those who realize, after pondering over the creation of galaxies after galaxies, all studded with planets and stars gliding safely on their defined orbits without deviation, that this complex universe was not created in vain but with a purpose - [3.190] (2) Such rational human beings also have no doubt that the Being that produced the existing creation can re-produce it for satisfying the purpose of creation, i.e., judging the performance of the best of His creations - the human kind - [10-4]; (3) life hereafter is necessary "to explain to mankind as to wherein they differed among themselves and to show to the unbelievers that they were liars" - [16:39].

Similarly, the Book categorises the main objectors of Hereafter. One is the group of those who opine, "without sound knowledge and on mere guess work" that "there is nothing beyond our life of this world - we die and we live and nothing destroys us except Time" (45:24). The second group comprises those who consider resurrection of the dead as a scientific impossibility, saying "who will revive those bones when they have rotted away?" (36.78).

The answer to both the groups of 'intellectuals' who are inclined towards incredulity is provided in words meaning that such persons do not ponder over their own creation or have forgotten the fact of their own creation "from a drop of seed" and yet graduating into "open opponents" of the Creator.

As to who will resuscitate the rotted bones, the doubter should be told that "He will revive them (the bones) who produced them in the first instance." (36: 77-79). There is no effort to dictate from a high pedestal but to furnish argument against a wrong notion and flawed

impression.

Muslim mystics (Sufis) and those who are disposed to be swayed by their reasoning, mostly based on their muraqiba or contemplation in search of hidden truth, visualize three abodes, not two - the present world and the world hereafter.

They interpose an abode called Barzakh (which begins from the grave till doomsday) between the present world and the Hereafter. They base their judgment on two verses of the Quran: One is in regard to the last wish of repentant agnostics in the throes of death to be given a respite and sent back to earth so that they could then do right kind of deeds. God's answer to their last moment prayer is, "Nay behind them is a barrier ('barzakh') until the day when they are raised." (23:99-100).

So, there is a buffer zone between earthly life and eternal life after resurrection. The second verse from which the mystics derive support is God's words: "We know them (the hypocrites and agnostics) and we will chastise them twice thereafter they will be relegated to the painful doom" (9:101).

This two-time chastisement before 'painful doom' meaning torment in Hell after the Day of Judgment, suggests chastisement in the earthly life and in the buffer zone after death and before resurrection.

They further suggest that in this world physical body is prominent while the soul is hidden and whatever pleasure or pain affects the soul is through the medium of the body. In the second abode (Barzakh) the pleasure and pain will be experienced by the soul directly, the body being non-existent.

In the third and final abode, the world after the Day of Judgment, both the soul and the body will become prominent, but the body will be quite different from this world's physical mould; they will be in accordance with the nature of deeds performed by every soul during life on earth. __________________"The race is not over because I haven't won yet."



dj don (Friday, December 31, 2010), Mumtaz10 (Friday, May 13, 2011)









Beyond dogmas & rites

By Jafar Wafa

Even those Islamists who are campaigning for political power to establish a Shariat-compliant civil administration and financial system lay all the emphasis on dogmas and observance of religious rites which are already followed with amazing uniformity by Muslims throughout the world. This not withstanding minor differences in modalities and irrespective of where and under what form of government they live.

This over-emphasis on the observance of religious rites, which promises a berth in paradise, has made them completely neglectful of their duties as responsible and honest citizens of the state and unmindful of their rights as human beings. Consequently, most of them are being ruled by dictators, hereditary monarchs and a corrupt bureaucracy.

It may appear paradoxical but is, unfortunately, a fact that the people who pray five times a day, fast for a month and go for Umra and Haj at least once happen to be the citizens of such states (barring notable exceptions) where, according to prestigious international agencies, corruption is rampant and social development indices are touching rock bottom.

It is for the religion political leaders to ponder why this baffling contradiction in terms stares them in the face and what corrective approach is indicated.

This is a typical case of missing the wood for the trees. The sheer frequency with which the Quran exhorts the believers to 'establish Salaat (worship in all its forms) and pay Zakat (poor-due)' was led to the false assumption that this is the be-all and end-all of faith.

The fact, however, is that this repetitive exhortation covers, symbolically, the requirements of both worlds - present and the hereafter - Zakat to alleviate poverty and mitigate economic hardship and salaat for reward in the next world. But this should not obscure other ideas and axioms which are present in Islam from the very beginning but have remained out of our theologians' focus in spite of the fact that these have been "one by one" and generally, accepted by the West.

"These are the duty of free thought and free inquiry, the duty of religious tolerance, the idea





that conduct and not creed or class distinction should be the test of a man's worth in law and social intercourse, women's right to full equality with men before the law, her rights to property, the licence to divorce and remarry, the duty of personal cleanliness, the prohibition of strong drinks..."

These quotations are from the British Muslim scholar, Marmaduke Pickthall's "Madras Lectures". These well-known ingredients of the Shariat have been adopted in stages, by the modern civilized societies without acknowledging the debt to Islam.

What is lamentable is that our learned clerics have not treated this subject with the importance it deserves, as it would have acquainted the laymen and students of religious seminaries with the valuable contribution their religion has made to reclaim the West from its barbarism of the Middle Ages and as an example for other non-Muslim societies in respect of social and legal rights of their male and female citizens.

To the ulema such axiomatic principles enunciated originally by Islam, which have now been accepted and adopted universally, are purely secular in character and are outside the purview of religion.

This is the main reason why they do not highlight them as Islam's contribution to reform other societies that had no inkling of gender equality in the sense that women have the same rights and duties as men, and that there being "no compulsion in the matter of religious belief" (according to Quranic pronouncement) lacked religious tolerance. Thus they waged the infamous crusades, erratically, dragging on for three centuries to finish off a rival religion.

In short, our ulema compartmentalize the secular and the sacred separately, the way the Christian church did in its heyday and viewed with disdain the Islamic axioms and ideas mentioned by Pickt hall and called them irreligious and outside the domain of religion. The matter, according to them, concerned itself only with dogmas and doctrines of Christian faith and tenets governing prayers and worship.

Our ulema also overlook the fact that, much before the French Revolution, Islam laid the foundation of a socialist system enunciated by 'revealed' guidance which not only stressed economic justice but also piety and God-consciousness.

Allama Iqbal, contrasting Islam with Marxist Communism - "equality of stomachs", as he calls it in Javed Nama - says that the latter is "lacking in the illuminating flash of divine revelation".

Therefore, one can call the Islamic system, which lasted in its pristine purity for about 60 years during the lifetime of the earliest four caliphs, as a happy blend of social and economic morality.

Political theorists of post-Renaissance Europe like Rousseau, Voltaire, and Hobbes, standing on the opposite extreme end, ignored entirely the spiritual aspirations and sensibilities of mankind, just at our present - day 'ulema' overlook the economic and other mundane aspects, considering them irrelevant to their mission.

The banishment of communism from Russia, after the collapse of the Soviet system, proves that a system which has no moral or religious basis and seeks to provide only a square meal a day to all citizens and health care and education to those who need it is bound to collapse like a house of cards once an economic crisis develops in the land.

Another lesson that one can draw from the disintegration of the Soviet Union after 70 years of its enforced initially by means of repressive organs (like the dreaded KGB) and exemplary punishments, can work satisfactorily only as long as there is economic satisfaction in the country.

It is beyond the scope of this article to discuss the polemics of whether Shariat can be adopted as the law of the land. It is difficult to convince the majority of right-thinking persons that Shariat, as interpreted by our ecclesiastical class today, which is not different from how it was interpreted by our venerable jurists eight centuries ago, can look after the requirements of the complex fabric of a political-cum-financial-cum-administrative infrastructure in the present age where globalization is the buzz-word and no state, however strong militarily and economically, can carve for itself a completely independent path.

A path based on ideas and traditions of the remote past is not likely to satisfy the global concerns of human rights. For instance, in respect of harsh punishments like the death penalty which are now being outlawed.

It is inconceivable that the world community will not feel outraged if corporal punishments like flogging, amputation of human limbs and stoning to death, according to Hudood laws, are awarded by the judiciary and implemented by the executive arm of the government.

Similarly, restricting all overseas trade and commerce to riba-free transactions may not be feasible unless the intention is to stand alone on the world stage, come what may. This introduces the subject of ijtehad, or re-interpretation on the basis of Qiyas, or analogy, so as to make the divinely-revealed injunctions applicable in the situation prevailing today on the planet as a whole.

It is an encouraging aspect of our history that, during the last 13 centuries from the Khilafat originating in Madinah till its abolition on the dismemberment of the Ottoman caliphate in the first quarter of the 20th century, Muslim thinkers and administrators displayed an amazing genius in adaptation and transformation of the Byzantine, Sassanid and post-Renaissance European principles and art of government and their application in running and managing the Khilafat successfully. __________________"The race is not over because I haven't won yet."







dj don (Friday, December 31, 2010), g.hussain (Tuesday, September 02, 2008), Roman Mubeen (Thursday, January 03, 2008)




Blessings of fasting

By Sirajuddin Aziz

Even before the advent of Islam, it was customary for Arabs to devote a certain period of the year to exclusive worship and prayer. Muhammad Hussein Heykal in his biography of the Prophet (peace be upon him) has referred to this tradition as, "the Arabs annual retreat".

He states that much before the revelations, the Prophet would each year spend the whole of Ramazan in the cave of Mount Hira, devoting himself uninterruptedly to his spiritual pursuits in peace, solitude and tranquillity.

The sacred month of Ramazan is in fact an annual invitation to delinquents to shed evil ways and put on the garb of humility. The Holy Quran states, "O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off evil" (2:183).

The regulations pertaining to Ramazan in Chapter II of the Holy Quran are coupled repeatedly with the emphasis on two aspects: facilities and concessions given in respect of fasting and the spiritual significance of fasting.

The verse i.e. II: 187, that follows the ordinance about Ramazan, is of particular significance to the concept of self-denial and offers limitless assurances to those who fast, "when My servants ask thee concerning Me, I am indeed close (to them). I listen to the prayer of every suppliant when he calleth on Me..."






According to a tradition, the Prophet said, "Verily, a month of blessing has come to you... Allah has made obligatory the fast of it on you. The doors of paradise are opened during it, while the doors of hell are closed.

Satan is put in fetters. There is a night in it, which is better than one thousand months. Whoever is deprived of the goodness of it is really a deprived person."

Thus fasting has been enjoined and made incumbent upon every Muslim adult but with the condition that he must be fit physically for it. A sick person, one who is travelling, an old person and one who finds the severity of fast hard to bear on account of age or other infirmities are exempt. But for the sick and the traveller this is a temporary exemption, they have to complete the period on other days. "And whosoever of you is sick or on a journey let him fast the same number of other days." (2:185).

Yusuf Ali, in his commentary on the Holy Quran, writes, "Illness and journey must not be interpreted in an elastic sense; they must be such as to cause pain and sufferings."

On the other hand, Allah does not wish to burden the man who has permanent infirmity. For such a person the Quran states: "And for those who cannot afford it there is ransom, the feeding of a man in need." (2.184).

Fasting infuses in man a great degree of determination and trust in Allah, imparts loftiness to his character and personality. There is a tradition related by Abu Hazim, that the apostle of Allah once said, "In Paradise there is a gate named ar-Rayyan through which on the Day of Reckoning those who fast will enter, and through which none but they will enter." It is said that the Prophet during Ramazan was more generous than the rain-bearing wind.

Ramazan is a month of patience. Every Muslim during the course of this holy month has to observe utmost patience against all provocations. "The object of fast is to attain righteousness, patience in adversity, steadfastness in deprivation and to increase one's power of resistance.

Fasting places everybody the rich and the poor; the high and the low on the same pedestal. Both the well to do and the less favoured experience in common the pangs of hunger and privation to an equal degree.

"Muslim fast is not meant for self-torture. Although it is stricter than other fasts, it also provides alleviations for special circumstances. It is not merely a temporary abstention from food and drink but this abstention enables the attention to be directed to higher things" writes Yusuf Ali.

Fasting accustoms us to face hardships of life - by renouncing everyday comforts; we give strength to our resolve and increase our power of resistance. It must not be forgotten that the whole purpose of fasting during Ramazan is to promote righteousness, which is a progressive cultivation of spiritual values.

The Prophet was very particular and emphatic in drawing attention to this aspect of fasting. He

said, "He who abstains from food and drink during the period of fasting but does not strive to abstain and safeguard himself against moral lapses, starves to no purpose."

Maulana Mohammed Ali Jauhar in his eloquent discourse "The Religion of Islam" comments, "the injunction laid down in the Holy Quran runs as follow: "the month of Ramazan is that in which the Quran was revealed..." (2:185).

It will be seen from the words of the injunction that the choice of this particular month is not without reason. It is well known that the Holy Quran was revealed piecemeal during a period of 23 years; therefore, by its revelation in the month of Ramazan is meant that its revelation began in that month. And this is historically true. The first revelation came to the Prophet during Ramazan when he was in the cave of Hira. The month which witnessed his greatest spiritual experience was thus considered to be the most suitable month for the spiritual discipline of the Muslim community which was to be effected through fasting."

During Ramazan falls the night of al-Qadr on which day the Prophet received his call and the first verses of the Holy Quran were revealed at Mount Hira. "Lo! We revealed it on the Night of Power. (97.1).

It is on this night that God's decree for the year are brought down on the earthly plane. "And angels and the spirit descend therein, by the permission of their Lord, with all decrees."(97.4).

"The Night of Power is better than a thousand months." That is how this verse is interpreted "A thousand nights must be taken in a very indefinite sense as denoting a very long period of time. One moment of enlightenment under God's light is better than a thousand months/years of animal life and such a moment of enlightenment translates into a period of spiritual glory."

The Holy Prophet said about al-Qadr that whosoever rises up for vigil and prayers during the night of al-Qadr with faith, and in hope of recompense, will have all his previous sins forgiven.

The most significant aspect of "fasting" is the reformation of the "self" through a conscious management of the "self". It is this process, which is to receive our utmost attention, while we engage in fasting.

If this objective is not achieved, then fasting would be a ritual without a purpose. The object is to make our behaviour symbolic of the virtues attending to fasting such as mercy, generosity, truthfulness, endurance, patience and fortitude.

We should not defeat and outrage the primary teaching underlying this fundamental injunction of Islam, because in the final analysis, fasting erases from the believing soul every evil, it perfects and liberates the human spirit and directs it towards common welfare, thus helping in the establishment of a righteous and stable society. __________________"The race is not over because I haven't won yet."


The Following User Says Thank You to Adil Memon For This Useful Post:

dj don (Friday, December 31, 2010)




Book of guidance

By Haider Zaman

Besides being a book of guidance (2:2), the Holy Quran is also a book of wisdom and knowledge (36:2). This is evident, among other things, from the most scientific, yet easily comprehensible, way in which the Quran guides us towards a definite goal.

The entire scheme of guidance has been summed up just in one verse which says "Who has created and then proportioned: Who has measured and then guided" (87:2,3). The words "created" and "proportioned" in the verse imply the creation of human beings in the best possible form (95:4), a form that could suit the objectives of their creation.

The word "measured" in the verse implies that Allah took calculated account of both the capabilities and frailties with which human beings were born so as to devise a proper scheme for their guidance. The word "guided" implies the provision of appropriate guidance.

The rationale for guidance is manifest from the verses which say: "He it is who made you vicegerents in the earth" (6:165) and "does the man think that he will be just left to himself" (75:36).

What is spelled out by these verses combined, is that human beings were created to act as










Allah's vicegerents on earth for which they had to be provided necessary guidance with a view to attain the desirable level of development - the level that could enable them to discharge their responsibilities as Allah's vicegerents in a befitting manner.

The desirable level of development has been explained by the Quran thus: "In fact the one who repents and does righteous deeds returns to Allah as he rightly should" (25:71). Return to Allah means submission to the Will of Allah. The highest level of development has been explained with reference to Hazrat Ibrahim which could be total submission to the Will of Allah and doing righteous deeds (4:125). These two levels have been further explained by the Quran as people on the right hand (having attained the desired level of development) (56:8) and people being foremost in the race (having attained the highest level of development (56:10) and supplemented by reference to two kinds of paradises (55:46,62) and the principle of recompense, namely, that for all there will be ranks according to what they do (46:19).

The Quran also tells us about the inclinations of human soul that have direct bearing on the levels of development. One is the inclination towards doing wrong and evil deeds, termed as Nafs-i-Ammarah (12:53).

The other is towards realization and repentance i.e. to realize immediately if one does something wrong, that what he has done is termed as Nafs-i-Lowwamah (75:2). The third is towards doing good and righteous deeds, termed as Nafs-i-Mutmainnah (89:27) also called the soul at peace.

These inclinations of the soul are in turn influenced by two elements. One of them consists of frailties and weaknesses common to all human beings. They are: inability to resist lust (4:27,28), leaning towards injustice and unfairness (14:34), hastiness (17:11) ingratitude (17:67), contentiousness i.e. not prone to accepting one's own faults or shortcomings (18:54), niggardliness i.e. reluctance to part with what one has (17:100) and anxiety (70:19,20).

These frailties influence these inclinations in the sense that they activate Nafs-i-Ammarah and suppress the other two inclinations of the soul. For example, inability to resist lust, leaning towards unfairness, and contentiousness activate Nafs-i-Ammarah and thereby impel one to do wrong and evil deeds.

At the same time they suppress Nafs-i-Lowwamah and Nafs-i-Mutmainnah as a person under the influence of these frailties neither repents over whatever wrong he does nor is he ever inclined to do any good or righteous deeds.

The other element having direct impact on these inclinations consists of faculties that the human beings have been endowed with. They are: the hearing, sight, affection and intelligence (16:78), mercy and love (30:21), the ability to make distinction between right and wrong in regard to one's own conduct (91:8) and above all the provision of guidance (76:3) (20:123,124).

There exists direct relationship of cause and effect between the criteria of desirable level of development, namely, repentance and doing of righteous deeds, and the three inclinations of

the soul as described above.

A person repents over whatever wrong he does and vows not to do any wrong again only when his Nafs-i-Lowwamah is activated and Nafs-i-Ammarah is suppressed or controlled.

Repentance in this context involves two things. One is the activation of Nafs-i-Lowwamah because the person realizes his fault or mistake and reproaches himself for it.

The other is the suppression of Nafs-i-Ammarah because repentance involves not merely the expression of regret over the wrong done but also firm determination of not doing any wrong again which implies nothing but suppression of Nafs-i-Ammarah.

Repentance without solemnly undertaking not to repeat any wrong cannot be treated as repentance. Likewise, a person is impelled to do righteous deeds only when his Nafs-i-Mutmainnah is activated.

Repentance in the true sense could be reflective of three things. One is firm faith in the existence and Unity of Allah and in the fact that Allah is All-knowing and takes note of every thing one does.

The other is the fear of Allah. The person repents over what he has done because he knows that Allah is well aware of what he has done and will duly requite him for it. The third is the faith in the graciousness and compassion of Allah, that Allah will certainly forgive him if he sincerely repents over what he has done and vows not to do any wrong again.

Pardoning of Adam (A.S) when he did that which he was forbidden to do (7:23) and of Moses (A.S) when he killed a person by chance (28:16) and of Yunus (A.S) when after deserting his mission he was swallowed by a fish, after repentance, could be the best examples in this regard. One thing which was common in the expression of their regret was the unequivocal admission that it were they who had wronged themselves.

Thus, in order to attain the desirable level of development, Nafs-i-Lowwamah and Nafs-i-Mutmainnah have to be activated and Nafs-i-Ammarah has to be suppressed or controlled to a desirable extent if not to be completely suppressed (the occasion for repentance arises when one does something wrong).

In other words, Nafs-i-Ammarah has to be controlled to avoid the commission of major sins at least if it is not possible to avoid the commission of all the sins. The Quran treats the persons avoiding the worst of sins, not all the sins, as being rightly guided (42:37).

The suppression of Nafs-i-Ammarah and the activation of other two inclinations of the soul will depend largely on how we make use of the faculties that Allah has bestowed on us and the guidance He has provided us.

Hazrat Yusuf controlled his lust and thereby Nafs-i-Ammarah when he perceived the Divine argument (12:24). He was helped by four elements in perceiving the Divine argument and

avoiding what he was invited to do.

They were the use of reasoning and conscience coupled with guidance that enabled him to know that what he was invited to do fell in the category of major sins and its outcome. The other was the fear of Allah that impelled him to refrain from doing that which he was invited to do.

The use of appropriate faculties coupled with guidance and the fear of Allah on the one hand and firm faith in the Mercy and Magnanimity of Allah, on the other, could be of great help in activating Nafs-i-Lowwamah and Nafs-i-Mutmainnah. __________________"The race is not over because I haven't won yet."



dj don (Friday, December 31, 2010)




Caliph Umar's pivotal role

By Dr Dildar Ahmed

Despite much rhetoric on the part of governments of various hues, good governance, rule of law and real democracy is a dream that unfortunately does not seem to come true in the Islamic world. For a sincere government, however, there is a lot to learn in the way Hazrat Umar, the rightly-guided second caliph, ruled more than 14 hundred years ago.

The total area of his caliphate was around 23 lakh square miles with continuously expanding its frontiers. To rule over such a big caliphate stretched from Libya to Makran and from Yemen to










Armenia, Hazrat Umar had to establish an entirely new administrative system. For the Arabs, in fact, it was for the first time that such a central government was established.

Hazrat Umar believed in shura and what today we call the devolution of power. He would take no decision without the consultation of the assembly of the great Companions. Common people were also consulted on matters of special significance.

He used to say: "There is no concept of caliphate without consultation". The roots of modern democracy can be clearly seen in the administration of Hazrat Umar at a time when the whole world was ruled by despotic kings and emperors.

Hazrat Umar divided the whole country into provinces and smaller units. He followed a very strict standard for the appointment of governors, and took particular care to appoint men of approved integrity to high offices under the state.

He kept a watch over them like a hawk, and as soon as any lapse on their part came to his notice, immediate action was taken. Before assuming his responsibility, a governor was required to declare his assets and a complete inventory of his possessions was prepared and kept in record.

If an unusual increase was reported in the assets of a governor, he was immediately called to account and the unlawful property was confiscated by the state. At the time of appointment, a governor was required to make the pledge: (1) that he would not ride a Turkish horse; (2) that he would not wear fine clothes; (3) that he would not eat sifted flour; (4) that he would not keep a porter at his door; and (5) that he would always keep his door open to the public. This is how it was ensured that governors and principal officers would behave like common people and not like some extraordinary or heavenly creatures.

The governors were required to come to Makkah on the occasion of the Haj. In public assembly, Hazrat Umar would invite all those who had any grievance against any office to present the complaint. In the event of complaints, inquiries were made immediately and grievances redressed on the spot.

The rightly-guided caliph also established a special office for the investigation of complaints against the governors. The department was under the charge of Muhammad bin Maslamah Ansari, a man of undisputed integrity. In important cases Muhammad bin Maslamah was deputed by the caliph to proceed to the spot, investigate the charge and take action. Sometimes an inquiry commission was constituted to investigate the charge. On occasions the officers against whom complaints were received were summoned to Madinah, and put to explanation by the caliph himself.

Hazrat Umar was a man of inflexible integrity. He believed in simplicity and had contempt for pomp and luxury. Strong sense of justice, accountability before law, and equality for all were some of his cherished ideals. He took particular pains to provide effective, speedy and impartial justice to the people.

He was the first ruler in history to separate judiciary from the executive. Qazis/judges were appointed in sufficient numbers at all administrative levels for the administration of justice. They were chosen for their integrity and learning in Islamic law. High salaries were fixed for them and they were not allowed to engage in trade.

In one of his ordinances issued to judicial officers, Hazrat Umar laid down the following principles: "Verily justice is an important obligation to God and man. You have been charged with this responsibility. Discharge the responsibility so that you may win the approbation of God and the goodwill of the people. Treat the people equally in your presence, in your company, and in your decisions, so that the weak despair not of justice and the high-placed have no hope of your favour..."

Hazrat Umar took particular steps to build a social order according to the teachings of Islam. He brought about far-reaching reforms in the social, economic and political sphere of collective life. It is but he who could say: "If a dog dies at the bank of Euphrates, Umar will be responsible for that".

As a consequence of large-scale conquests in Iraq, Persia and elsewhere a question arose as to the administration of land in the conquered territories.

The army following the old maxim "spoils belong to the victors" insisted that all agricultural lands should be distributed among the conquering army, and the inhabitants should be made serfs and slaves. However, Hazrat Umar, after prolonged counselling and contemplation, rejected army's demand and decreed that the conquered land would be the property of the state and not of the conquering forces and the former occupants of the lands would not be dispossessed.

This was a revolutionary decision. His general decree was that land belonged to the person who could cultivate it, and that, a person is entitled to possess only that much land that he could cultivate.

The caliph upheld the principle that there is no coercion in religion and the non-Muslim population was guaranteed life, liberty, and property. The non-Muslims were treated as full citizens of the state. There was to be no discrimination between Muslim and non-Muslim in the eyes of law. Even on his death-bed, the caliph thought of the state's responsibility to the non-Muslim citizens.

In his bequest to his successor, he said: "My bequest to my successor is that covenants with ahl-ud-dhimma i.e. the People of the Covenant or Obligation, should be observed faithfully. They should be defended against all invasions. No injustice should be done to them. They should be treated as full-fledged citizens and should enjoy equality before law. Their taxes should be fair, and no burden should be imposed on them which they cannot bear."

The high standards of integrity that Hazrat Umar set for himself and his family members should be emulated by the rulers of today, particularly those of the Muslim world. The allowance that he drew was just enough for a person of average means. When the people

around him insisted that his allowance should be raised, he refused to accept any increase. He ate the most ordinary food, and wore clothes of the coarsest cloth.

Once he was late for the Friday prayer and the explanation that he offered was that he had his clothes washed, and that took some time to dry which delayed his departure for the mosque. When the envoy of the Byzantine emperor came to Madinah, he expected that the caliph would be living in a heavily guarded palace. The envoy found no palace and no guard.

He found the caliph sitting in the mosque in the company of ordinary people. When he went to Palestine to receive the surrender of the city of Jerusalem the world witnessed the strange spectacle of his slave riding the camel, and he himself walking on foot holding the reins of the camel.

Once Hazrat Umar's wife, Umm Kulsum, purchased perfume for one dirham and sent it as a gift to the Byzantine empress. The Byzantine empress returned the empty phials of perfume filled with gems. When Hazrat Umar came to know of this, he sold the gems. Out of the sale proceeds he handed over one dirham to his wife and the rest was deposited in the state treasury. Hazrat Umar's son Abdullah was a very talented man but he refused to give him any office.

Hazrat Umar was a great social and political reformer, and a man of extraordinary vision. He was the first Muslim ruler to establish public treasury, courts of justice, appoint judges, set up an army department and assign regular salaries to the men in the armed forces.

He created a land revenue department and was the first ruler under whom survey and assessment work of land was undertaken. He was the first Muslim ruler to take a census, strike coins, organize police department, and set up jails. He established guest houses in all cities, rest houses on road-side from Madinah to Makkah for the comfort of travellers.

Hazrat Umar took special measures to minimize slavery. He ordered that any female captive who had given birth to a child should not be sold as a slave. He established schools throughout the country, and allowed generous salaries to school teachers. He fixed stipends for the poor and the needy, and provided for the care and upbringing of orphans. His caliphate was, in fact, a great welfare and egalitarian state.

Hazrat Umar (581-644 A.D.) was a great companion and a loyal friend of the Holy Prophet, may peace and blessings of Allah be upon him. Before his death, Hazrat Abu Bakr, with the consultation of the Companions, had appointed him as the caliph. During the ten years of his rule from 634 to 644 A.D., Hazrat Umar changed the course of history.

Under his wise and courageous leadership, the Islamic caliphate grew at an unprecedented rate, taking Iraq and parts of Iran from the Sassanids, and thereby ending that empire, and taking Egypt, Palestine, Syria, North Africa and Armenia from the Byzantines. He was assassinated by a Persian free slave, Abu Lulu Fairoz, and embraced shahadat on first of Muharram, 24 Hijri. __________________"The race is not over because I haven't won yet."



dj don (Friday, December 31, 2010), shamsig (Friday, December 11, 2009)




Case against polygamy

By Qazi Faez Isa

The caricature of a Muslim man in non-Muslim societies is of a husband having four wives. The Muslim response is invariably apologetic. But can a Muslim man marry more than once? This very question was asked on television of a lady armed with a doctorate from the West who runs a network of Islamic schools.

She tersely replied that a man can marry more than once and does not require permission. An emphatic response, which brooked no doubt and slammed shut the discussion. The conviction with which an educated lady from one's faith endorsed a prejudice, saddened and hurt.

The majestic words of the Most High are often forgotten or else subjected to uninformed, whimsical and arbitrary pronouncements. The Almighty directs us "to study" the Quran (2:121). In addressing the question of polygamy, guidance can be had from a number of Quranic verses.

The Quranic verse pressed into service to justify a man marrying up to four wives is verse 3 of the fourth Surah (chapter) entitled Nisaa (women). This verse is often selectively read and mistranslated. To best appreciate the issue, the entire verse and its preceding two are reproduced:










"O mankind! Reverence your Guardian-Lord, Who created you from a single person, created of like nature, his mate, and from them twain scattered (like seeds) countless men and women; reverence Allah, through whom ye demand your mutual (rights), and (reverence) the wombs (that bore you): for Allah ever watches over you."(4:1)

"To orphans (yatama) restore their property (when they reach their age), nor substitute (your) worthless things for (their) good ones; and devour not their substance (by mixing it up) with your own. For this is indeed a great sin."(4:2)

"If ye fear that ye shall not be able to deal justly with the orphans (yatama), marry from amongst them women of your choice, two, or three, or four; but if ye fear that ye shall not be able to deal justly (with them), then only one.... That will be more suitable, to prevent you from doing injustice". (4:3)

In certain translations the aforementioned verse 3 is translated by leaving out the words "from amongst them" rendering it, "If ye fear that ye shall not be able to deal justly with the orphans (yatama), marry women of your choice, two, or three, or four."

Such a truncated translation leaves the text meaningless and it cannot be stated, as the exponents of four marriages contend, that the part of the text "marry women of your choice, two, or three, or four" stands alone, and has no nexus with the earlier part of the same verse.

This translation also offends the latter part of the verse, which uses the words "fear" and "justly" words which are also found in the opening of the verse, and therefore, clearly demonstrate that the verse must be read as a whole.

Those canvassing polygamy attempt to refute this by stating, "then the word 'women' appearing in the text adds nothing?" However, if the term "women" (menan nisaa) did not follow orphans (yatama) then "yatama" appearing alone would cover boys and young girls, since the term yatama includes both.

The earlier verse (4:2) which warns about safeguarding the property of yatama extends to protect the property of both girls and boys, as the word "yatama" is not qualified. Moreover, the term that follows yatama is not simply "women" but "those women" (menan nisaa), which means the women amongst the yatama, and therefore, the reference to two, three, or four" can only be to yatama women and not women generally.

The term yatama is usually translated as "orphans"; however, the Arabic word is rich in meaning. In English, an orphan is one whose parents are dead, but in Arabic a child whose mother is dead but whose father is alive is not a yatim (singular, the plural of which is yatama).

Women whose husbands are dead are also covered by the term yatama as the Quran itself makes clear by use of the term yatamal nisaa (4:127). Girls whose fathers are dead would continue to remain "yatama" until they get married.

This verse prescribes the protection of not only women whose fathers are dead but also other categories of females who are in a precarious or vulnerable position such as maids and widows, who may be more open to exploitation. Or the hunger in their bellies or those of their children may force them to walk a scarlet street.

Only in marrying a yatama (adult lady) can a man marry more than once. However, there is an almost impossible condition to fulfil before marrying more than one yatama lady; the mandate to deal with all such wives justly and equally.

Because "if ye fear that ye shall not be able to deal justly (with them), then only one". The equal-treatment requirement is a continuous one for the entire duration of the marriage. Our Benevolent Creator does not want any man to slip up and cautions man again that a single wife will "be more suitable, to prevent you from doing injustice".

Can a man treat two wives fairly and justly? Almighty Allah, tells man, later in the same Surah (4:129), that, "ye are never able to be fair and just as between women, even if it is your ardent desire".

Would then a God-fearing man embark on a perilous journey where he must continuously and forever attempt the impossible - to act fairly and justly between two or more wives? To be able to act fairly with two wives would require two hearts in one body and "Allah has not made for any man two hearts in his (one) body" (33:4).

Other than the aforesaid verse (4:3) there is no verse in the Holy Quran which permits a man having more than one wife. There are, however, a number of verses which suggest monogamy.

"Marry those amongst you are single" (24:32) is a command applicable to both men and women. If a woman is marrying a man who already has a wife she would not be marrying a man who is "single".

Verse 40 of Surah Nisaa is again suggestive of monogamy - "If ye decide to take one wife in place of another", since there is only one "place" to occupy or take, next to the husband. If it were permissible for a man to marry more than one woman then it would not be a question of substitution but of addition.

It is surely not without significance that the first verse of Surah Nisaa starts by telling us about how the human race began; with the creation of a "single person" (Hazrat Adam) and from him "his mate" (Bibi Hawwa). A monogamous relationship and a perfect pair.

The pairing of the first man and woman populated the world. "O mankind! "We created you from a single (pair) of a male and a female" (49:13). The theme of pairs runs throughout the Holy Quran. "We ... produce on the earth every nobler creatures, in pairs" (31:10). "He made you in pairs" (35:11). "He has made for you pairs from among yourselves" (42:11). "And (have We not) created you in pairs" (78:8).

With trepidation, one inquires the purpose of Almighty Allah repeatedly telling us that He has

created us in pairs. The answer, too, is found in the Book of Wisdom: "Thus does Allah set forth for men their lessons by similitudes" (47:3). And "do not treat Allah's Signs (ayah or verses) as a jest"(2:231).

The Lord of the Worlds explains through the Quran that He has made His creation in perfect proportion, measure and balance. "Verily, all things have We created in proportion and measure" (27:49).

"He has created the heavens and the earth in just proportion and has given you shape, and made your shapes beautiful" (44:3). In a world of such perfect order and balance, where men and women are found in roughly equal numbers, harmony could not be maintained if each, most or even some men were to marry more than one woman. And monasticism is neither prescribed nor recommended (see 57:27).

The relationship between spouses is one of companionship, love, beauty, joy and comfort, which harbours not a third, or a fourth, or a fifth. "It is He Who created you from a single person, and made his mate of like nature, in order that he might dwell with her (in love).

When they are united, she bears a light burden and carries it about. When she grows heavy, they both pray to Allah their Lord: 'If Thou givest us a goodly child, we vow we shall (ever) be grateful' " (9:189).

The source of affection between a husband and wife is a gift from our Supreme Lord, the Source of Peace, who bestows "hearing and sight and intelligence and affections" (16:78).

"He hath put affection between their hearts: not if thou hadst spent all that is in the earth, couldst thou have produced that affection, but Allah hath done it" (8:63). An affection that only a pair can share, like the intimacy, texture, feel and smell of a garment next to one's body - "They are your garments and ye are their garments" (2:187).

The due proportion and balance of creation may at times be imperfect, with the dead left in the battlefields and the widows at home, or in the form of the impecunious young orphan lady whose hunger contemplates prostitution.

In a world of perfect balance there must be a mechanism to repair the fabric of society. And in the Perfect Book (in verse 3 of Surah Nisaa) there is for the purpose just such a needle and thread.

The needle is there to mend not to harm, to stitch a tear not to pierce open another. But those who take more than one wife, do they take them from amongst the yatama, from among widows, and unmarried orphans who no one wants to marry? Or does one witness in the second, third or fourth wife youthful freshness and comely forms? An abandonment of "the command of self-restraint" (48:26) and a rejection of Allah's message - "they reject (the warning) and follow their (own) lusts" (54:3).

The only time that the Lord of Righteousness places the burden of another on a soul is when

such a one misleads those without knowledge. "Let them bear, on the Day of Judgment, their own burdens in full, and also (something) of the burdens of those without knowledge, whom they misled. Alas, how grievous the burdens that they will bear" (16:25).

The Quran prescribes monogamy and the only exception is in respect of unmarried ladies whose fathers are dead, or are widows. This exception cannot replace the rule, nor be used to indulge in lust. It is there, as it states, to justly restore a balance. __________________"The race is not over because I haven't won yet."



dj don (Friday, December 31, 2010), hassamniazi (Saturday, October 30, 2010), shamsig (Friday, December 11, 2009)




Character in Islamic context

By Prof. Mohammed Rafi

THE character of a person consists of all the qualities that make him distinct and reflect his nature. Character is also reflection of truth. All over the world the Muslims feel angry at the misconceived notions of the West about them and Islam. On the other hand, among the Muslims emphasis is laid on rituals and not on the true message of the Quran, which places man and his character on a higher level of life.

When Islam is judged in the light of character, attitude and behaviour of Muslims, the net result is abysmally low and discouraging. The outward signs of a weak character are










commonly believed to be corruption, injustice and exploitation, but they do not reflect the true nature of and significance of the term. Ultimately a man’s character is judged in terms of his moral behaviour which for a Muslim must be based on permanent values of the Quran.

Moral action is generally considered to be an action freely performed for the sake of an unconditionally and universally binding law. This law should be such that we can sensibly, reasonably and conscientiously recognize. Preservation of life is an animal instinct, but the preservation of honour is not. It is unknown in the animal world; it is a specific human value and elevates the character and level of life of a human being.

Honour as an important ingredient of character signifies a number of things like chastity, good reputation and respect. Its standard varies from society to society. For example in an island on the Pacific there is a tribe with whom dishonesty is the best conduct and the cleverest cheat is held in the highest esteem. Another example is that of nationalism which is recognized the world over as a political and social creed and those who serve their nation by exploiting other nations are regarded as patriots. On the contrary thee Quran says that human values are the same everywhere and unchangeable.

It is the Divine revelation that gives abiding universal values and provides a universal standard of character called ‘Taqwa’. According to Hastings Rashdall, That there is one standard set of values which is the same for rational beings is just what morality means’ (Theory of good and evil). A true Muslim adheres to the truth in all circumstances.

The Quran says, “O you believers be the securers of justice. If you are summoned as a witness for God regardless of your relationship with the parties, whether your evidence goes against yourself or your parents and kinsmen and whether the party affected is rich or poor, God’s law is the best protector. Let not caprice, personal gain, relationship or regard for riches swerve you from the path of justice” (4:135).

A lot of hue and cry was rightly raised over the desecration of the Holy Quran by Americans at Guantanamo Bay camp. It is, however, a pity that nobody thinks about the actual disregard in letter and spirit of the Holy Book that goes on everyday in all walks of life. For example our courts are full of witnesses willing to lie under oath. A struggle between material gains and Islamic values confronts Muslims at almost every turn in day-to-day life and the test of their character lies in the kind of choice they make. How can a society, which ignores Divine Laws of justice, survive? This is an important question. Is it possible to sacrifice self-interest? Definitely a man will preserve human values if there is a reasonable prospect of greater gain.

A hungry man will eat anything he can get hold of even if it is dirty; but the moment someone tells him that it contains poison he will throw away the food. He would prefer the pangs of hunger rather than risk his life. In our everyday life if we realize that ill-gotten wealth is a deadly poison in the divine Universal system, we will avoid it.

Majority of the western and far eastern countries are progressing because they have moulded their lives in accordance with this universal law. Man is free to observe and accept or reject the dictates of the Quran; but once he makes the choice, he cannot change the consequences.

According to the Quran there are two concepts of life. One concept is that man is only an animal and lives and dies as any other living being. This concept completely excludes human values.

On the other hand man is a social being who preserves his physical self and also enhances his character by obeying the Divine commands. Man’s inescapable desire is to live a life of eternity. Satan took advantage of this weakness and affectionately offered immortality and power through his (man’s) progeny generation after generation. This weakness in man’s character is evident all over the world, especially in Muslim countries.

Character also depends upon how a person develops his insight to differentiate between immediate and long lasting gain. Allama Iqbal draws a distinction between two phases of intellect. When it cares only for the satisfaction of physical urges, he calls it ‘Aql-e-Khud Been’ (Self seeking intellect) and when it cares for the satisfaction of the urges of both body and character he calls it “Aql-e-Jehan Been” (All seeing intellect) Thus anything done under the influence of ‘self-seeing’ intellect would be an act of wisdom; but what is done in pursuance of the ‘all-seeing’ intellect would be wisdom cum character. A human being through improvement in his character and attitude has the potentiality of reaching a state higher than the angels; but at the same time he also possesses the power to deny God. It is up to him to choose the right path or reject it. Everything is situated on a particular level of existence; only man can stop being man. He can ascend above all degrees of universal existence and by the same token fall below the level of the basest of creatures.

According to H. Nasr ‘Man is presented with the unique opportunity by being born in the human state and it is a tragedy for him to fret away and waste his life in pursuits which distract him from the essential goal of his life’ (Islam, the Last religion).

Islam stresses achievement. This achievement is a life-long pursuit of knowledge through which he improves his character and delivers to other human beings what he has received from the Almighty. With regard to the permanent values of life, Hastings Rashdall (The theory of good and evil) says that the universe has been created with the purpose of helping humans in all positive matters and the acts of man in this context proceed from and express the nature of his character.

Man’s present actions affect his future. If he sees nothing beyond present life, he will consider Islamic values of no importance. If he believes that character comes to an end with the last breath of life, why should he worry about improving his character? Only those who believe in God and an absolute moral law can develop their character and benefit the whole humanity. The Quran says that faith and character are inseparable, that is why the words ‘Amelu as salehat’ (Do good deeds) are always preceded by ‘Al lazeena amanu’ (Those who have faith).

The Quran also makes the state responsible to see that every citizen is provided with the basic needs of life and the means for the development and realization of every citizen’s capabilities. Weaknesses of character arising directly from want and poverty are thus eliminated. As opposed to communism, there is no regimentation is Islam; conviction is brought home rationally through education and knowledge. The concept of blind faith is alien to Islam.

The laws of nature apply to all irrespective of their faith and belief. The everlasting value of a man’s actions depends upon the faith he has in the Law of Retribution and the Day of Judgment. At times we have also seen that secular societies exploited by religious bigots, take refuge in the mystical approach, which by itself aims at annihilation and not integration of self. It claims purification of self or spiritual advancement through various practices performed in seclusion with no incentive for man to work for a social order. It discards society, relations and desires.

Iqbal calls it “an alien plant in the land of Islam” True character is reflected when man interacts with man. For this Islam gives utmost importance to society and social life. Even the affairs of the state have to be decided on the basis of consultation with men of character. The application of Quranic principles does not deprive one of the physical gains. In a social order constituted on the basis of these principles, an individual has physical gains along with the means of developing his character. The Quran says. ‘Our Nourisher give us good in this world and in the hereafter’ (2:201).

A balanced character is beauty in proportion which practically shows a positive aspect of life, masters nature through education, knowledge and wisdom; establishes justice, rejects sectarianism and fights religious and racial prejudices and attains his destiny by following the straight path (Sirat-e-Mustaqeem). These in essence are some of the shining facets of a developed self that shape a character and can bring back the respect which Muslims have lost. __________________"The race is not over because I haven't won yet."


Concept of worship

By Dr. Khalid Mahmood Shaikh

Islam is not simply confined to prayers, rituals or some other religious practices. It is spread over a wide spectrum of life. It would be no exaggeration to claim that the concept of Ibadat in Islam includes every act or deed that we perform according to the Quranic code and Sunnah.

We will be either rewarded or punished on the Day of Reckoning for every act that we do in our lifetime. Therefore, every good deed that is carried out for the sake of Allah in accordance with the Shariat is, in fact, an act of Ibadat.

The Prophet Muhammad (PBUH) says: "The whole of earth is declared a place of worship for me." (Sahih Muslim) It gives a clear conception of Ibadat in Islam. The whole earth is declared






a mosque, a sacred place where our activities are closely watched by our Creator.

Every good deed that we perform comes under the heading of Ibadat. At one time the Prophet remarked that the one who removes the sadness of his brother and entertains him with a pleasant smile is the noblest of men.

He also says that person who earns his livelihood by lawful means to feed his children is a greater abid (worshipper) than his brother who is simply absorbed in ritual worship.

Before the advent of Islam all the worship and prayers were meant to please God. Offerings were made at the gods' altars to please them. Islam has revolutionized the very concept of Ibadat.

In Islam the objective of Ibadat is to reform and build up one is character. In Islam, too, the purpose of Ibadat is to seek the pleasure of Allah. But it is sought through following and obeying His commands and injunctions. It aims at the moral and spiritual development of the believer. Ibadat has direct bearing and impact on one's character and behaviour.

Our worship and prayers must change our thinking and behaviour. If no change and improvement takes place, it means that acts of Ibadat have lost all their effectiveness for us. We are no more receptive to them.

It doesn't mean that Ibadat have lost their inherent effectiveness. It is just like the fire that doesn't burn the wet wood. But you can't say that the fire has lost its capability. The fire does burn but the wood has lost its receptivity. Just take the example of salah.

The Quran says: "O believers! seek help in patience and salah." (2:153) Two things are necessary in order to build strength to bear the heavy responsibility of living life in accord with the orders of Allah: developing patience, perseverance and steadfastness from within; and invoking our minds, hearts and souls to reinforce and strengthen patience with the physical act of salah. At another place in the Quran Allah says: "Indeed salah forbids all indecent deeds and evil." (45:29)

If a person offers his five prescribed prayers regularly but along with it he does not stop from doing wrong things, it clearly indicates that his salah has no more moral and spiritual impact on his behaviour and conduct.

All our worship and prayers do not add in the least to his kingdom. God does not depend upon his creatures to be praised. He is free from all want and praise. Whatever a man does, he does it for his own benefit. Allah is 'al-Ghani' and 'al-Hameed.' He says: "He who strives does so for himself. Verily God is independent of the creatures of the world." (29:5).

We are always after the quantity and are least concerned with the quality whereas God Almighty demands from us the quality. Even the smallest act that is done with Ikhlas (sincerity of purpose) and in accord with Shariah is highly valued and weighs heavier in the sight of Allah than the greatest act of Ibadat that is performed without Ikhlas/ we miss the quality and

essence of Ibadat.

It is the quality and essence of Ibadat that changes the thought and behaviour of a person who enters the fold of Islam. It, in fact, builds up a strong character in him. A perceptible change takes place in his attitude and behaviour.

He undergoes a continuous process of moral and spiritual improvement. This world, according to Islam is a place of trial for us. We have been given a fixed period of life during which we are being judged.

All our activities are closely watched by our Creater who will reward or punish us for our good or bad deeds on the Day of Reckoning. And during this period of life whatever God Almighty has bestowed upon us in the form of offspring, wealth, property and whatever sufferings, pains, miseries and tribulations we undergo are, in fact, all trials and tests.

If in this world, Allah has blessed some people with affluence and some with little riches or has deprived others altogether, this does not mean that He has done it on merit. But He has rather planned it purposely in order to try and test humankind.

This distribution of material goods as well as power opportunities etc. is in accord with the Divine plan and purpose. But ignorant people cannot understand this. The Quran has explicitly mentioned it in Surah al-An'am. "It is He who made you trustees on the earth and exalted some in rank over others in order to try you by what He has given you." (6:165).

In case of blessings and favours that are lavished upon us, we are being evaluated by Allah to see how much we are grateful to Him and in case of sufferings and loss of life and property we are being tested that how much we show patience and perseverance. According to an Hadith: "Iman (Faith) is made up of two halves: one half is sabr another half is shukr."

This tradition sums up Iman in a few words. In other words Islam can be easily defined and explained in terms of 'sabr' and 'shukr.' Hazrat Ali says that Iman is like a bird that has two wings one is that of sabr and the other is that of shukr.

Man's gratitude to Allah is not a thing that benefits Allah, for Allah is high above all needs. It does not add to God's glory and honour in the least. If a man adopts an attitude and behaviour of thankfulness and gratitude, it is for his own benefit. It, in fact, improves his own soul and gives him a higher rank in the life to come.

We express our gratitude to Allah for his favours and bounties. Shukr is the very basis of faith (iman), religion (din) and obedience to Allah. WE thank Allah for the guidance He sent us through His messengers and prophets. To give thanks is to show by our conduct and behaviour that we appreciate the gifts of Allah and use them in His service.

The Quranic meaning of having sabr includes having patience, forbearance and endurance. It is to exercise self-control and restraint in all circumstances. It is to be constant and steadfast.

It denotes will power, firm resolve and control over one's animal desires. A believer can overcome the internal temptations and all of the external obstacles he/she faces on a daily basis.

It is specially important for a believer to have this steadfastness, this endurance in difficult times, for it is in these times that one's faith is truly tested.

The objective of all Ibadat is to inculcate in the believer the qualities of sabr and shukr. Islam has changed and revolutionized the very concept of Ibadat that has been accepted and practised for centuries.

Before Islam the concept and objectives of Ibadat were confined and limited to mere worship and to please Got. It was not concerned with character-building. Moral and spiritual development of the individual were not among his objectives.

In Islam, the Ibadat has direct bearing on one's mind and character. If it does not bring about any substantial change in our attitude, behaviour and conduct, it is quite clear that it has lost all its effectiveness for us. When Allah has explicitly declared in his Book that the Ibadat has a deep impact on the mind and conduct of a believer, it becomes all the more necessary to review our modes of Ibadat. __________________"The race is not over because I haven't won yet."



hassamniazi (Saturday, October 30, 2010)




Curse of sectarianism

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By Qazi Faez Isa

The former Malaysian prime minister, Dr Mahathir, identifies "sectarianism as ummah's curse". The "fragmentation of a single, simple and forthright religion" resulting in Muslims becoming "backward, weak and unable to deal with the multitude of challenges they now face".

Mohammad Ali Jinnah was born into a Shia Khoja household, but never professed adherence to any divisive sect. When matters of his estate came to be considered before the Sindh High Court, it was declared that our leader was simply a Muslim.

Sectarian violence in the country is rampant; murderers kill those who do not belong to their sect. Seeds of fragmentation and intolerance sprout in the swamp of leaky governmental resolve. Weeds take root, are cultivated and entwine their trunks chokingly around the body politic.

General Ziaul Haq was Pakistan's first ruler to use Islam to perpetuate himself. He categorized citizens into sects. A ruler who divides his people into sects is a mufsidun, that is one who commits great sins and crimes, an oppressor, a tyrant. "Verily, Firaun (Pharaoh) exalted himself in the land and made its people sects ... Verily, he was of the Mufsidun" (28:4).

The Shia and the Sunni came to have different legal obligations. The Hudood and other "Islam"-labelled laws in respect of the crimes of murder, rape and theft were applied on the basis of sectarian interpretation.

General Zia also granted madressahs the power to award BA and MA degrees in Islamic Studies. Each sect and sub-sect (maslak) was permitted to teach its own curriculum.

Degrees were obtained without acquiring knowledge of all aspects of the discipline. The Shias demanded and got exemption from the compulsory deduction of Zakat. Unity with the sect and not the faith, became important.

The question of sect (shiah), division (firqa), dissension (fitnah) and groups (hizb) has been considered in the Holy Quran. "...Do not be divided (tafarraqu) in religion" (42:13). "...And be not of al-mushrikun (hypocrites, dividers, polytheists).

Of those who split up (farqawa) their religion and become sects, each sect rejoicing in that which is with it" (30:31 and 32). "And be not as those who divided (tafraqu) and differed (ikhtalafu) among themselves..." (3:105).

"And verily, this is My Straight Path (serate mustaqeema), so follow it, and follow not other paths (fatafaraqa), for they will separate you away from His path. This He has ordained for you that you may become the pious (al-muttaqun)" (6:153).

The path is clear and the pitfalls identified. As to the consequences of disobedience, "Say: 'He has power to send torment on you from above or from under your feet, or to cover you with confusion in sects (shiaan), and make you to taste the violence of one another'. "See how variously We explain the Ayat [signs] so that they may understand" (6:65)

The gunshot wound, the devastating bomb and the exploding grenade in our sectarian midst, has made us taste blood, as we trudge the sectarian divide. Most men and women blindly following their parents schismatic proclivities. A child in his innocence wants to know, "What a Sunni or a Shia is?"

The difference in fiqh may be unknown to the parents but the prejudice is passed on. Teachings of the faith lie beneath the murky waters of sectarian practices, adherence to which is vigorous and abiding.

The Quran continuously confirms the timeless quality of the Message. "But they (men) have broken their religion among them into sects, each group rejoicing in what is with it" (23:53). The words "what is with it" excludes the sacred whole.

The invader in Iraq knows about the 'Sunni Triangle' and about the Shiah in the south before he has learnt anything about Islam, or maybe he perceives these divisions as Islamic.

The Shiah Northern Alliance fought the Sunni Taliban in Afghanistan, and their neighbours resolutely stood by their favoured sect. Sect precedes faith in these divisive times.

The prescription is provided by The Book: "Verily, those who split up (faraqu) their religion and break up into sects, you have no concern with them in the least. Their affairs is only with Allah, who then will tell them what they used to do" (6:159).

The simple act of prostrating towards the Kaaba in worship of the One Lord made complicated by the array of mutually exclusive venues. Which mosque should one then go to pray in? First, where not to go: "And for those who put up a mosque to harm and cause disbelief and to disunite the believers... Never stand you therein" (9:107/108).

A mosque where another is invoked along with Allah, has become the practice in certain sects, and must also be avoided. "The mosques are for Allah: so invoke not anyone along with Allah" (72:18). And then, the mosque in which we should bow our heads in surrender to the Creator: "the mosque whose foundation was laid from the first day on piety" (9:108).

To abide by the Quran, habits need to be broken and prejudices abandoned by stepping out of our trenched beliefs (mazhab and maslak) and abandoning the practice of hurling abuse.

To save our selves from violence at each other's hands in this world and from the pit of the fire in the hereafter. "...And be not divided among yourselves, and remember Allah's Favour on you, for you were enemies one to another but He joined your hearts together, so that, by His Grace, you became brethren, and you were on the brink of a pit of fire, and He saved you from it. Thus Allah makes His Ayat clear to you, that you may be guided" (3:103)

We are "a single community (ummah)" (21:92) and must not "dispute (tanazalu) with one another" (8:46). But the study of differences amongst various schools of thought (mazahib; singular mazhab) has become a specialty. Abu al Darda, a companion of the Prophet, is reported to have said, "[To say] 'I do not know' is half of knowledge".

Prophet Muhammad (peace be upon him) repeatedly warned: "Do not engage in disagreement thereby causing discord among your hearts". When two Muslims were loudly arguing in disagreement about the meaning of a Quranic verse he said: "People before you perished only because of their disagreement about the Scripture".

In his famous sermon delivered at Arafat he said that "every Muslim is a Muslim's brother, and that Muslims are brethren". He abhorred fitnah (dissension). Shortly before his death he said, "O people the fire has been kindled, and dissension has been set in like segments of a dark night".

Hatred is generated in the names of the early Caliphs, but their conduct was exemplary. Abu Sufyan came to Hazrat Ali, after Hazrat Abu Bakar became Caliph, saying; "O Abu [father of] Hasan, stretch out your hand so that I may give you the oath of allegiance".

Hazrat Ali rebuked him: "By God, you do not intend anything but [to stir up] dissension (fitnah). We do not need your advice". Hazrat Umar during his Caliphate summoned a lady who was reported to be of ill repute. His summons scared her and she miscarried.

Hazrat Umar consulted the companions of the Prophet on whether he was responsible and had to pay diyah (compensation) to the mother. Some of the companions exonerated him of all blame.

He then asked Hazrat Ali, who replied: "If what these companions said is what they really think, then their opinion is wrong. But if they said that in order to please you, they have not given you proper advice. I believe that you have to pay compensation for the child."

The Khalifa accepted Hazrat Ali's opinion and acted upon it. Al Gazzali noted that amongst certain religious scholars there were "devalued seekers of patronage from rulers" and also those "who busied themselves in passing fatwas".

The condition afflicting the Ummah (Muslim community) noted by him, about nine hundred years ago, is similar today. "The floodgates of disputation gave rise to terrible fanaticisms and animosities which, in turn, led to bloodshed and destruction of Muslim lands" - consequence of the perversion of simple truths. __________________"The race is not over because I haven't won yet."





Defining the Islamic state

By Haider Zaman

The Holy Quran provides a clear pointer to the notion of a Muslim state with a clear character for those in power in such a state when it says "(They are) those who, when We give them power in the land, establish regular prayers, and give regular charity and enjoin what is right and forbid what is wrong" (22:41).

The reference to the power in the land does imply the establishment of a state. The existence of power without a state can be meaningless and may rather lead to disorder and chaos. It is true that some of that which is right can be promoted and some of that which is wrong can be forbidden through preaching, counselling and exemplifying i.e., by setting examples.

But doing some of the right things can be more appropriately enjoined and some of the wrong things can be effectively forbidden through the machinery of state only. Any attempt other than through the machinery of state may result in chaos.

Thus, there can be a Muslim state with the majority of its citizens being Muslims and forming part of the Muslim ummah, and at the same time be identified as a nation with a different name along with all other inhabitants of that state.

The Quran does not prescribe any particular type or form of government. It means that Allah in His Wisdom did not deem it appropriate to tie up the believers to a particular form of government.

Allah was, in fact, well aware of the changes taking place in the social and political fields and, therefore, left the choice with the believers to exercise in accordance with the requirements of the time.










The Quran, however, provides some definite guidance in regard to who could be the persons who should discharge the responsibilities of the state and how these responsibilities are to be discharged.

For example, it says: "Lo! Allah enjoins you to give trusts into the care of those who are worthy of trust and to judge with justice when you judge between the people" (4:58). The word "trusts" in the verse is to be understood in the same way as explained by the Prophet (PBUH) when some one asked him as to when the Day of Judgment will come.

The Prophet said "when people start violating trusts, you should wait for the Day of Judgment". What did that imply, the man further asked. The Prophet said, "it means when responsibilities are entrusted to those who are not worthy of it." (Bokhari)

Responsibilities referred to in this tradition imply the responsibilities of state which can be more appropriately equated with trusts. Likewise, when Hazrat Abu Dhar requested the Prophet for appointment to a public office the Prophet said, "Public office is a trust, a source of lamentation and remorse on the Day of Judgment except for him who takes it up with full sense of responsibility and duly discharges its obligations" (Muslim). It means responsibilities of the state are to be entrusted to those who are worthy of it which, according to the Quran, implies persons who are competent, honest and trustworthy (12:55).

From the above verse (4:58), it follows that the people should have a say in choosing the persons to whom the responsibilities of state are to be entrusted. This right was exercised in one way or the other in the elevation of first four Caliphs.

As regards discharge of responsibilities of state, guidance in this regard is provided in the Quranic verse which enjoined the Prophet to consult his companions in the conduct of affairs (3:159) and another verse which treats the persons who do their work through consultation as the persons being rightly guided (42:38).

Further indications in this regard are available in the address of Hazrat Abu Bakr which he delivered on the assumption of the office of first Caliph. He said, "0 people, now I am elevated as ruler over you, not the best among you. If I do good support me, if I err, then set me right.

To tell the truth to the person commissioned to rule is faithful allegiance; to conceal the truth and to lie is treason. In my sight, the powerful and weak are alike. By Allah, he that is weaker among you, shall be stronger, in my sight, until I have redressed his wrong; and he who is stronger, shall be weaker in my sight until he conforms to law and I have taken back from him that which he has usurped". (Ibne Ishaq).

The address, among other things, emphasizes the right of the people to correct the erring ruler through the freedom of expression and honest criticism. It also spells out one of the main responsibilities of the ruler of a Muslim state which should be protection of weak against the strong.

Thus, the Quran not only provides a clear pointer to the notion of a Muslim state but also guidance in terms of the people's right to have a say in choosing its rulers and correcting the erring rulers, the obligation of the rulers to conduct their affairs through consultation, the basic qualifications of the rulers and a broad-based charter of their duties and obligations. __________________"The race is not over because I haven't won yet."





Distorted image of Islam

By Jafar Wafa

AMERICAN historian Daniel Pipes, a known ‘neocon’ who has remained associated with President Bush’s administration, is reported to have said at a conference in Rome early this month that “the Islamists are the scions of frustrated civilization which harks back to the achievements of Islam during the first centuries of its existence.”

Another notable American Richard Nixon, the ex-president, has put it differently in his book (‘Seize the Moment’) that “Islam is not only a religion but founder of a major civilization.”

He had, evidently, in mind the contribution of Islam in civilizing mankind rather than merely prescribing rites and rituals, the historical aspect of the Faith — the aspect that has received scant attention by its pontifical class.

It is the uncompromising monotheism of Islam and the Quranic concept of the universal brotherhood of the believers in monotheism “the believers are no else than brothers” — 49:10), that has kept the Islamic civilization alive despite the political and economic domination by the West during the last three centuries.










The institution of Islamic caliphate was based on this very concept of Islamic brotherhood and it had bound together a sprawling commonwealth of Muslim sovereign states — albeit loosely and nominally during the two centuries of decadence preceding its decline. Its shadow fell on a vast area on the three well-populated and developed continents of Europe, Asia and Africa — the continents of America and Australia not being fully developed then.

All sovereign sultanates from Turkestan to Hindustan and Muslim monarchies from Morocco to Malaysia took pride in receiving investiture from the reigning caliph as it conferred religious legitimacy on their right to rule. It lasted for thirteen centuries, from the first quarter of the seventh to the first quarter of the twentieth, or from the election of the first Caliph in 632 A.D. till the abolition of the Caliphate by Ataturk in 1922 A.D. No other international political institution has proved so enduring.

Held together by a common faith and almost identical values and way of life this arrangement had, in its heyday, successfully scotched the narrow parochial tendencies and encouraged unfettered travel and unrestricted trade and offered freedom to the citizens to acquire domicile of any place in this commonwealth.

With decline in religious appeal, the institution could not survive for long; and this conglomeration of sovereign states was, one by one, taken over by the newly emerging colonial powers of western Europe and Russia, which professed Christianity while the disintegrated states of the Caliphate, occupied by the former, had been the stronghold of Islam.

This is the ‘frustrated civilization’ (in Daniel Pipe’s words) of which the present generation of Muslims are ‘scions’, or descendents of the civilization which has past achievements to its credit.

The instance of the dominant Christian powers of today, having extended their whole-hearted support to Israel and their complete unanimity in condoning the Jewish aggression, has brought home to the “Islamists” the truth of the Quranic edict that “they (the Jews and Christians) are friends among themselves (5:51).”

Otherwise, there was no reason for the members of the ‘frustrated civilization’ to stand, allegedly, pitted against the Christian West, after having reconciled themselves gradually, over a period of three centuries, to the domination of the Christian West with silent admiration for the latter’s astounding advancement in physical and biological sciences and peaceful introduction of democratic polity in its own habitat.

The fact, therefore, is that the ongoing conflict between the Palestinians and the Jewish settlers or the Kashmiris and the occupying foreign forces or the Chechens and savage Russian army and, likewise, freedom struggles of Muslim Moros in Philippines or Islamic resistance in southern Thailand are purely political in character bearing no similarity to the faith-based Crusades fought between Christian Europe and Muslim Arabs in the medieval era, which is a forgotten past so far as Muslims are concerned.

But the way America, the sole superpower, currently ruled by orthodox Christians and Jews is siding with the brutal and brutish ruling clique of Israel while the otherwise liberal and unorthodox European states are looking the other way, it is but natural that the Muslims all over the world who have, over the past centuries, considered themselves as one single fraternity, will react, very adversely, to this attitude of the Christian states and the Jews over the Palestinian issue which may actually be a political and tactical problem — the West, needing oil and gas more than others in the world, and the Middle East sitting over most of the precious liquid and vaporous mineral.

The propaganda by the American print media and think-tanks in the US, in the wake of 9/11, that Islam preaches religious intolerance and encourages militant tendencies among its adherents is reprehensible.

The greatest mischief having been done by those who claim to be authority on Islam. They refer to quranic verses such as the one that exhorted the small band of Muslims at the time of the ‘revelation’ to fight the infidels of Makkah in self-defence after they had suffered at their hands for fifteen long years. They tore from the context such verses as “fight them until persecution is no more and religion is for Allah” (2:193).

Unfortunately, our own clerics also share the blame for presenting a grossly distorted image of Islam as a religion that lays greater emphasis on Jihad, or militaristic struggle, than on peaceful, non-violent ways of seeking redress of the wrongs done to the Muslim community. Their notion stems from their approach to understanding the holy text treating every verse thereof as an injunction applicable in all circumstances without regard to the historical background and topical significance of each revelation. The Quranic translation and commentary in most of the languages does contain explanatory notes about the historical context of each revelation — Shan-i-nuzool’, as it is termed by our theologians in Urdu. __________________"The race is not over because I haven't won yet."



kcite (Friday, July 16, 2010)












Essence of accountability

By Haider Zaman

Among the entire creation of Allah, why have only the human beings been chosen for stringent accountability and appropriate requital on the Day of Judgment? The Holy Quran answers this question when it says, "We offered the trust to the heavens and the earth and the mountains, but they refused to bear it and were afraid of it, but man accepted it" (33:72).

It says again, "Had We sent this Quran upon a mountain, you would have seen it humble itself and cleave asunder for fear of Allah" (59:21). The word "trust" in the context of the first verse implies responsibilities of the office of Allah's vicegerent along with the guidance and resultant accountability. This is evident from the very object of the creation of human beings, which, according to the Quran, was to place them as Allah's vicegerents on earth (2:30).

As Allah's vicegerents they have to perform certain functions and discharge some responsibilities - in a nutshell, understanding, acting upon and implementing what Allah has ordained with the resultant accountability. This is what the word "worship" in the context of the verse (51:56) implies. These responsibilities, according to the verse (33:72), were offered to the heavens, the earth and the mountains but all of them refused to accept them. It was, however, the man who accepted them.

The next verse (59:21) says that if the Quran, which, inter alia, spells out the whole range of responsibilities of Allah's vicegerency and the necessary guidance for discharging them in a proper way, had been sent upon the mountains they would have shattered out of the fear of Allah. Such is the weight and awe of the burden of responsibilities of Allah's vicegerency and its accountability.

It is, however, not that Allah placed human beings as His vicegerents on earth, entrusting them with the responsibilities of the office and making them accountable for the same, without support. Allah has set a principle on which He acts, and it is that He never places such burden on them which they cannot bear (23:62). That's why Allah has provided them all that they need to facilitate the discharge of the responsibilities entrusted to them.

In the first instance, they have been created in the best possible form (95:4). Secondly, they have been endowed with all the faculties necessary for discharging their responsibilities as Allah's vicegerents. These faculties are: the ability to think, to reason, to hear, to feel, to see, to talk, to love, to be merciful and to make a distinction between right and wrong (16:78) (30:21) (91:8).


Thirdly, they have been provided necessary guidance, starting with Adam and ending with Muhammad (Peace Be Upon Him) (20:123, 124) (76:3). Fourthly, whatever is on the earth and in the heavens has been subjected to them (31:20). Fifth, Allah has prescribed a common and the easiest possible way for seeking forgiveness for any deviations and the wrongs done by them, namely, sincere repentance (11:90). All these endowments have been summed up by the Quran thus "and conferred on them special favours above a greater part of Our creation" (17:70).

At the same time, human beings have been made accountable for the responsibilities entrusted to them. As the Quran says "Thus We shall most certainly call to account all those to whom We sent Our Messengers and shall also ask the Messengers" (7:6). It further says "but you shall certainly be called for your actions" (16:93).

The reason for such accountability is not the entrusting of responsibilities of the office of Allah's vicegerency alone or the favours bestowed, but also the free will (76:3) that human beings have along with their soul (91:7) and its three inclinations, namely, the inclination towards doing wrong and evil deeds (12:53), the inclination towards repentance and self-rapprochement for wrong done (75:2) and the inclination towards doing good and righteous deeds (89:27).

It is here that the question of accountability assumes special significance. Man has his own will, yet he is required to submit to the Will of Allah, i.e., to discharge his responsibilities as Allah's vicegerent in the manner ordained by Allah. He has been provided necessary guidance about the way he has to discharge his responsibilities, yet the soul (Nafs-i-Ammarah) impels him to deviate. Hence the need for accountability.

Thus, if human beings have been created to act as Allah's vicegerents on earth and endowed with all the faculties they need to discharge their responsibilities in a befitting manner and also provided the necessary guidance, it is only just and equitable that they have been made accountable to the responsibilities entrusted to them. In fact, the whole scheme of placing human beings as Allah's vicegerents on earth and guiding them to discharge their responsibilities as such would have been meaningless without accountability and the due process of requital.

Accountability will be on an individual basis and will take place on the Day of Judgment. As the Quran says "no bearer will bear the burden of another" (17:15). It further says "We have fastened the augury of every man to his neck, and on the Day of Judgment We shall bring forth a writing which he will find like an open book. (It will be said to him) Here is your record: read it. Today you yourself suffice as a reckoner against yourself" (17:13, 14).

About the requital, the Quran says "whoever adopts righteous ways, his righteous conduct will be for his own good, and whoever goes astray, his deviation will bring its consequences on himself" (17:15). It further says "but those who believe and do righteous deeds, He will give them their due rewards and more, out of His Bounty" (4:173). And "whoever does evil will be requited accordingly" (4:123).

Intercession will be possible but only by those who will be permitted by Allah. As the Quran says "who is there to intercede with Him except by His own permission" (2:255) and "no one can intercede in any manner except with His permission" (10:3). The Quran further says that "Shirk (disbelief in the unity of Allah) is the only sin that Allah does not forgive. He may forgive whosoever He will, other than this sin, for whoever associates a partner with Allah does, in fact, go far astray into deviation" (4:116). It means that all sins except disbelief in the unity of Allah are forgivable.

There can be three possible ways of forgiveness for the wrongs done. One is when a person sincerely repents in the life of this world. The other is through intercession subject to the conditions laid down in the above-mentioned verses. The third is when Allah Himself forgives some one.

According to a saying of the Prophet (Peace Be Upon Him), Allah divided mercy in a hundred parts. He kept 99 of these with Himself, most of which He will make use of on the Day of Judgment, and one part was sent down to earth to be distributed among human beings and all other living creatures (Muslim). Thus making use of His Mercy, Allah may forgive many of the wrong-doers except those who associated partners with Him. __________________"The race is not over because I haven't won yet."





Essence of Eidul Fitr

By Jauhar Ali










Gratefulness to God is always rewarded. Eidul Fitr is a reward to the Muslim ummah for striving to temper their souls through the rigours of self-denial and offering of special prayers during the holy month of Ramazan in humble thankfulness and sincere gratitude for the countless mercies, blessings and favours of our Creator which we enjoy in our mundane life.

God has created man as the best of all His creations and exalted him to the noble and dignified position of being His deputy on earth. In His infinite kindness and mercy He loves His subjects more than parents love their offsprings. It is only proper, therefore, that man as Allah's vicegerent on earth bases the lofty mission of his life on the worship and thankfulness to God for His endless bounties, grace and favours bestowed on him right from his cradle to the grave.

According to the Holy Quran Allah says, "I have created only jinn and man, that they may serve and worship Me." (Quran, 51:56). On another occasion Allah addresses man in these words: "It is He who brought you forth from the wombs of your mothers when you knew nothing; and He gave you hearing and sight and intelligence and love, that you may give thanks to Him" (Quran, 16:78).

The above verses indicate that the entire community of human beings is enjoined and obligated to worship God and to be thankful to Him. Thankfulness is one of the four qualities essential for perfection of belief in Islam. The other three being truthfulness, modesty and good behaviour. Eidul Fitr, observed after the end of the month of Ramazan, on the first of lunar month Shawwal every year, is a day of rejoicing and thanksgiving to the Lord of the universe for giving the strength for having successfully fulfilled the test of faith Divinely ordained.

Beyond feasting and festivities, Eidul Fitr is also an ibadah (worship). Ibadah is the most vital duty of man towards his Maker and includes all actions which are performed in obedience to and for the pleasure of Allah. The concept of ibadah (worship) in Islam is all too comprehensive and encompasses the whole spectrum of human conduct covering both fulfilling obligations to Allah (Huquq-al-Ibad) and obligations towards fellow-beings (Huquq-al'Ibad). Fulfilment of both Huquq Allah and Huquq-al-'Ibad must be integrated to attain success as true adherents of Allah.

The Lord of the universe did not leave man unguided in treading on to the path leading to the attainment of the lofty mission of his life. The world is a place of trial and man is to be judged on the basis of the life he lives in it. Everything in the world is for man but man himself is for his Lord and his mission in life is to fulfil the will of God. For his guidance, Allah raised many Messengers from amongst the descendants of Adam with Hazrat Muhammad (PBUH) embodying the finality of prophethood and Islam marking the perfection of Divine commandments.

Fundamentally all the Prophets of God based their teachings on the concept of ibadah which helps to develop a close relationship between an individual and his Lord. All good deeds are included in ibadah and consistent observance of ibadah creates taqwa (Godliness) which consists of complete submission to the will of God. The Prophets of God succeeded in making people observe their duty to God and to their fellow beings through the force of taqwa.

Taqwa is the vital driving force in developing the inner strength of man. The Prophets of God tried to nourish and nurture the quality of taqwa among human beings through various forms of ibadah and through emphasis on their social obligations.

However, worship on its own is not enough; it must be accompanied by good deeds denoting complete submission to the will and pleasure of Allah. Through acts of devotion one fulfils obligations to Allah and through good deeds to men one fulfils his obligations towards his fellow beings.

Those who are included in the ummah of the Holy Prophet Hazrat Muhammad (Peace be upon him) have been enjoined among other ibadah, to say prayers five times every day. It has also been made obligatory for Muslims to observe fast during the holy month of Ramazan for it would make them muttaqi (righteous). Quran says: "O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may attain taqwa" (Qur'an 2: 183). "It is not the meat nor the blood that reaches Allah! It is taqwa that reaches Him" (Qur'an 22:37). The taqwa is an integral part of the doctrine of Islam and should, therefore, be attained by every Muslim.

As a practical and practicable religion Islam has provided a complete code of life for Muslims and all those who care to follow the teachings of Islam through Divine guidance in the shape of Holy Quran and the Sunnah of the Prophet (PBUH). Herein lies the well-being of man both in this temporal and eternal life. Blessed are those who are fortunate to be included in the ummah of the Holy Prophet (PBUH) as beneficiaries of all His kindness and eternal blessings.

As an act of worship (ibadah), fasting in Ramazan aims at promoting taqwa and realization of the real value of deprivation of a thing and inculcating a keener sense of appreciation and gratitude for it. This is the real significance of Eidul Fitr. While celebrating Eid, we must remember the plight of the less privileged, the discarded, the deprived, the homeless and the destitute who find themselves in trying circumstances in different parts of the world. Our hearts must go out to them. Without this we will be wanting in the real spirit of Eid. __________________"The race is not over because I haven't won yet."













Essence of Islamic polity

By Jafar Wafa

As the Quran is not a textbook of political science, one should not expect it to contain systematic chapters on each aspect of an Islamic government. Its primary concern in the realm of politics is not the form of government, but as explicitly expressed in chapter three verse 110, the function of an Islamic government - "to enforce values recognized as good (maroof) and forbid those which are abhorrent (munkar)."

While it does not prescribe the details of a specific kind of government and avoids laying down a rigid framework of polity, it would be a folly to suppose that it does not provide sufficient indicators regarding the system of government.

A government which is really competent to interpret maroof in the contemporary situation and enforce it, and, similarly, identify munkar and forbid it, must meet four requirements set out in the Quran, not serially, but in different contexts.

First and foremost, it demands that it should be a government enjoying people's confidence and respect - not an arbitrary, arrogant dictator's rule. The Holy Prophet (peace be upon him) was addressed by the Almighty thus: "We have not sent you as a warder over them." (4:80).

The Almighty meant these words and His Apostle, while founding the first Islamic state after the conquest of Makkah, acted upon them. It was his humility and humbleness as a conqueror and magnanimity and generosity as a wielder of authority that won the hearts of those who were Islam's sworn enemies, and, in the words of Abdur Rahman Azzam, "the tribes went over to Islam en masse in the span of one day and night". (The Eternal Message of Muhammad)

The year after Makkah fell, in one hour's engagement on one day with hardly a dozen deaths, is called the 'year of deputations' as deputations swarmed from all parts of Arabia to swear allegiance to the new state of Madinah only because the person who was at the helm, though in fact the 'emperor' of Arabia, lived as simple a life as the poorest among the tribes.

The head of the first Islamic state was widely different in dress and demeanour, in diet and dwelling and in daily routine from the bejewelled, bedecked crowned kings and potentates of contemporary Byzantine and Persian empires. The first four Caliphs who succeeded him as head of state followed in his footsteps as faithfully as was possible.

The edifice of modern western political and social systems, it must be underlined, was built not on the ashes of the long-lasting, widespread Roman empire, the pride of all Europe, but on the


foundation laid in an oasis of Arabia in 630 A.D. (or 8 A.H.).

The Second requirement according to the Quran, is "administration by mutual consultation" (42:38). In other words, no one, even a pious and popular ruler should rule without "consultation."

The Prophet was advised by the Almighty "to consult them (the Companions) in appropriate matters" (3:159). This obligation to consult, cuts at the roots of despotic and autocratic rule and demands the setting up of a consultative organ.

It is generally thought that kings and queens are not in sync with the modern concept of democracy. But democracies in Europe have allowed kings and queens to remain as heads of state.

Even the so-called 'mother of parliaments' is quite comfortable with the reigning Queen Elizabeth II. But all these hereditary monarchs are no longer arbitrary rulers, because they have to go by what the elected cabinet of ministers and consultative body decides.

The Quran accords legitimacy to the kingship of Hazrat Daud and his son Hazrat Sulaiman (Biblical David and Solomon) as they were divinely-guided benevolent rulers.

The Quran also speaks well of Queen of Sheba who always acted on her chieftains' "considered advice and decided no case unless they consulted her" (27:32). In short, an ideal government should run the affairs of the state by installing a suitable system of 'mutual consultation.'

The third requirement, in the light of Quranic indicators, for a government to be able to encourage good values and discourage bad ones is that the constitution of the state should recognize that the supreme sovereignty belongs to Allah and not to a 'mortal God', as invented by Hobbes, or the 'general will', in Rousseau's terminology, or the 'proletariat dictatorship' in Marx's parlance, or the 'majority party' in modern democracies.

In a truly Islamic dispensation, the majority party cannot legislate anything that is repugnant to Islamic tenets and teachings. Thus, the majority will is not sacrosanct, as in other democracies, at least in the sphere of law-making.

The Quranic verdict on this issue is unequivocal: "If you act on the advice of most of those on earth, they would mislead you from Allah's path, as they follow nothing but an opinion and indulge in conjectures" (6:116). This necessitates screening of all laws by a body like the Islamic Ideology Council in Pakistan and the Council of Clerics in Iran to act as moral 'guardians.'

The fourth requirement pertains to the 'quality' of politicians seeking election as members of the legislative organs. According to the Quran, it is only the "noblest" among the community of voters who deserve to be elected and "the noblest persons, in the sight of Allah, are the best in conduct, or the most pious, according to another translation" (49:13). Thus, the most deserving candidate should not be the most powerful or a known populist seeking popularity among the

masses for personal fame.

It was, perhaps, in elucidation of this Quranic edict that the Holy Prophet is reported to have observed that "an Ethiopian slave (of his time) with right deeds to his credit has a greater claim to be the ruler than a wrongdoer from the nobility of Quraish."

As one may have noted these requirements do not suggest that an Islamic state should be a theocracy. On the contrary, the scale is in favour of a non-secular democracy.

Non secular because, firstly, unlike in a secular democracy, the sovereignty here belongs to Allah and not to the will of the majority of citizens of the state and, secondly, because all proposed laws have to be subjected to scrutiny and approval by an appropriate Islamic council before they become the law of the land. __________________"The race is not over because I haven't won yet."





Eternal message & guidance

By Shahjahan Akhtar

THE Muslim Ummah is in disarray. We Muslims are to be blamed for the present state of affairs. The main cause of this can be attributed to the fact that Muslims generally recite the Holy Quran like a parrot, without understanding it and do not follow what is ordained in it.

The Quran is a unique book, with eternal message and universal relevance. It contains the foundation of an entire system of life, from specific articles of faith and commandments to general moral teachings, rights and obligations, crime and punishment, personal and public law










and a number of private and social concerns. These issues are described in a variety of ways, such as direct stipulations, reminders of Allah’s favours on His creation, admonitions and rebukes. Stories of past communities are narrated, followed by the lessons to be learned from their actions and subsequent fates.

Thus, it becomes incumbent on all those who call themselves Muslim, to recite the Quran regularly, understand it and follow what is ordained therein.

The Holy Quran, with 114 suras, of which 86 were revealed in Makkah over a period of 13 years and 28 in Madinah during the next 10 years, containing 666 verses and forming 30 chapters, was revealed over a period of 23 Lunar years on Prophet Muhammad (PBUH).

Let us see what Allah tells about the Holy Quran. Allah takes responsibility to teach Quran to the Prophet. “By degrees shall we teach thee (the message), so thou shalt not forget, except as Allah wills; for he knoweth what is manifest and what is hidden. And we shall make it easy for thee (to follow) the simple path.” (87:608).

Allah tells the Holy Prophet “thus have we sent this down — an Arabic Quran — and explained in detail some of the warnings.... be not in haste with the Quran before its revelation to thee is completed.” (20:113-114).

In Sura 75: 16-19, Allah asks the Prophet “Move not thy tongue concerning the Quran to make haste therewith. It is for US to collect it and recite it..... it is for US to explain it (the make it clear.)

“So have we made the Quran easy in thine own tongue, that with it thou mayest give glad tidings to the righteous, and warnings to people given to contention. (19:97).

Quran is divided into parts by Allah thus: “It is a Quran which We have divided (into parts from time to time), in order that thou mightest recite it to people at intervals: We have revealed it by stages. (17:106)

Allah made the Quran clear and easy to understand “These are the Ayats of Revelations, of a Quran that makes things clear. (15:1) These are verses of the Book, that makes things clear. (26:2, and the same repeated in 27:1, 28:2, 43:2). “By the Book that makes things clear; we have made it a Quran in Arabic, that ye may be able to understand.” (43:3)

“Had We sent this as a Quran (in a language) other than Arabic, they would have said: ‘Why are not its verses explained in detail? What! a foreign (tongue) and a Messenger an Arab?’ Say, it is a guide and a healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness (in their eyes): they are (as it were) being called from a place far distant.” (41:44)

There is no twist crookedness in the Quran: “Praise to be Allah, Who hath sent to His servants the Book, and hath allowed therein no crookedness. He hath made it straight and clear .... (18:1-2)

Two types of verses are in Quran: “He it is Who has sent down to thee the Book: In it are verses, ‘Muhakamat’— basic or fundamental, clear (in meaning), they are the foundation of the Book. Others - ‘Mutashabayat’ — not entirely clear. But those in whose hearts is perversity follow the part thereof that is not entirely clear (‘Mutashabayat’); Seeking discord, and searching for its interpretation, but no one knows its true meaning except Allah. (3:7)

The way to study/recite the Holy Quran: “Those to whom we have given the book study it as it should be studied.” (2:121) “And recite the Quran in low measured rhythmic tones.” (73:4) “Read ye, as much of the Quran, as may be easy (for you).” (73:20)

The best time to recite the Quran is this directed: And the recital of Quran at ‘fajr’ (early morning) is ‘mashood’ (witnessed). (17:78)

It is (Quran) for all the worlds and all times. “Verily, this is not less than a message to all the worlds.” (81:27)

The Quran is preserved and guarded by Allah: “We have without doubt, sent down the Message; And We will assuredly guard it. (15:9) “Nay, this is a glorious Quran, (inscribed) in tablet preserved.” (85:21-22)

From the above ayats, it can be summarised that:

The Quran, in the form we have for the last over 1400 years, was finally compiled as per instructions received from Allah, and it is preserved in a tablet with Him.

Allah tells in the Quran that it is clear and straight to understand.

The Quran has withstood the test of time. Since its revelation efforts have been made by non-believers to mock it, corrupt it, destroy it, give different meanings to ayats but the Quran has remained unchanged over the last 14 centuries in its present form.

Recitation of the Quran in the language it was revealed is also an act of worship. But its meaning must be understood in the language one knows and obey the commandments contained therein implicitly. On the last day of judgment everybody will be judged according to ones’ deeds.

And Allah tells: “This is the Book (the Quran), in it is guidance sure, without doubt, to those, who fear Allah, who believe in unseen, are steadfast in prayer, and spend out what We have provided for them; And who believe in Revelation, sent to thee and sent before thy time and in their hearts have the assurance of Hereafter”. And Allah promises, that, “They are on true guidance from their Lord and it is these who will prosper”. (2:1-5)

Thus, the Quran is not a Book to be kept, wrapped in velvety covers, in upper most hard to reach shelves ‘or only to be used for keeping on the head of a bride when departing after ‘nikah’ for her new home.

May Allah show us “the straight way, the way of those on whom He has bestowed His grace, those whose portion is not wrath, and who did not go astray”.Amen __________________"The race is not over because I haven't won yet."





First egalitarian creed

By Jafar Wafa

ISLAM, unlike some superstitious religions, introduced egalitarian creeds focussing on the uplift of society by ameliorating the lot of the slaves, the orphans and the poor as a first step to the ennoblement of human life.

God’s worship (Salat) for reward in after-life was emphasized in tandem with spending for noble causes (Zakat) to alleviate poverty and mitigate economic distress faced by the marginalized sections of society where traditions of authority and hierarchy under a tribal system prevailed and no thought was given to emancipating the down-trodden.

The very first chapter of the Holy Quran Surah Al-Baqra which follows the short, seven-verse “opening” Surah — enumerates the categories of those pious persons who can receive guidance from the Book and includes those “who spend from what has been bestowed upon them.”

To spend does not mean only paying the obligatory Zakat, as has generally been interpreted by most of the exegessists (mufassirin). Just as the verse in question does not specify the term ‘what has been bestowed upon them’ — agricultural land, urban property, jewellery, or cash —










likewise the Ayat does not particularize how and how much out of the belongings of a person have to be spent on ‘Khair’, or good causes.

It is in chapter 70 that the Quran depicts the fate of those who, in their life-time, sat on piles of wealth but did not spend it for their own benefit or for the good of society contrasting them with others who were not only mindful of prayers but also of spending their money for charitable purposes. It says that those who deserve a place in hell will be the ones “who hoarded wealth and withheld it” unlike their generous counterparts who will dwell in ‘honoured gardens’ as they were not only constant in their worship but also realized that in their wealth there was an ‘acknowledged right for the beggar and the destitute’ (Ayat 15- 25).

The Quran exhorts the believers, repeatedly, to spend (Anfaque) and give (Eeta): “Spend out of what has been provided to you before death comes to you” (63:11). Spend not for ostentatious consumerism or for flaunting wealth, as no sane person will give such an advice, let alone a religious scripture. Spending has been defined in the Quran as the opposite of hoarding. One of the worst persons in the sight of Allah is that “who has amassed wealth and arranged it, (after counting the coins and currency notes) thinking that his wealth will render him immortal” (104:2-3).

Such are the persons “who do not respect the orphan, nor urge on the feeding of the poor, devour heritages with devouring greed and love money with abounding love” (89:17-20). Another pen- picture of the hoarder who is loath to spend money or even give some one articles of paltry worth: “Although he wants to be seen praying yet he refuses even small kindnesses” (almaoon).

Nothing has been left to imagination. So complete is the description of those who give and spend that if one were to make a list of the relevant verses of the Quran on this subject, the effort will result in compilation of a book containing explanatory notes and contextual information regarding each revelation. That book will begin with a categorical declaration of the Almighty: “you will not attain unto piety until you spend out of that which you love and covet most” (3:92).

Who are such persons who take heed of this Divine statement and do all in their power to be counted as pious men and women, not by the multitude of men and women on earth, but by the almighty himself? They are the ones “who spend in ease and in diversity” (3.134). That is, not only when they have plenty of money to spare for charity (although it is commendable indeed) but also when they are in financial straits and find it difficult to meet their own and their family’s dire needs. The reward from the Lord is beyond imagination.

Then comes another description of such generosity: “They spend secretly and openly” (13:22). No harm in making public your donations to charitable or poverty-alleviation projects. That might induce others to donate generously. But even generosity should follow the age-old principle of ‘golden mean’, its modern version may be ‘enlightened moderation’. The Divine endorsement of this principle comes in these words:” When they spend, they are neither prodigal nor grudging but take a firm position between the two extremes” (25:67). This is, obviously, to check excess and disproportion, in this case too as in all cases, to bring about

harmony between extremes of stinginess and prodigality.

The Quran asks the reader to imagine that he, or she, is standing in a valley (Aqaba) or a gorge in a mountainous terrain and to get out of it and climb up to the summit is a forbidding task. The suggested course to “ascend is to free a slave, to feed the hungry — maybe an orphan or near of kin or some poor wretch in misery” (90:12 16).

Those who heard these inspired verses from the Holy Prophet (Peace be upon him) developed a soft corner for the slaves particularly and the poor folk generally. His close and respected companion, Hazrat Abu Zar Ghaffari, was so moved by these verses that he inclined towards Islam’s ‘socialistic’ programme and led an austere life and shunned the sight of affluence and ostentation displayed by the privileged minority contrasted with poverty and penury of the majority.

He retired into the privacy of his modest home. When he went to Syria after its conquest in Caliph Umar’s time, he could not stay there because he could not reconcile his understanding of Islam with the luxurious life in Roman fashion. Not that he was alone to feel that way. The reigning Caliph himself is reported to have uttered the famous words that he as a ruler would be accountable to Allah if even a stray dog died of hunger on the bank of a Mesopotamian river.

Even those who did not hear the Quranic verses from the holy Prophet himself but have read the inspired text in the printed copies of the Holy Book are moved like the revered Companions of the Prophet. Maulana Hasrat Mohani is one such person of our times — a devout Muslim, praying and fasting and leading an austere life.

A word of caution here. Socialism should not be confused with atheistic Marxism, which Allama Iqbal called, derisively, as ‘musawaat-i-shikam’ or equality of stomachs in Javed Nama. The fact is that in today’s environment, no one will tolerate compulsory, regimented equality. The collapse of

the Soviet system is the proof, if a proof is needed.

It may be appropriate to quote Plato’s remarkably valid remark appearing in his seminal work, The Republic, that “every form of government tends to perish by an excess of its basic principle.” So, let us alleviate poverty in our country through citizens’ combined effort, as the Quran visualises — every moneyed person contributing money, muscle and mind “to ascend the summit.” It need not be left to the government alone. __________________"The race is not over because I haven't won yet."










'Fundamentalism' twisted

By S.G. Jilanee

Few epithets in the English language have been more abused, perhaps, than fundamentalism (and fundamentalist). Today the term is applied to disparage the orthodox followers of other faiths, especially, Muslims. But this is an arbitrary and biased view, which calls for a closer look.

It is well established that the root and essence of all faiths is the same. All have the same virtues: truth, peace, forgiveness, love, charity et al as their core precepts. And all forbid the same vices. For instance, Hindus are commanded to practise ahinsa (non-violence), shanti (peace) and satya (truth). The code of "Ahinsa pranwu dharmah," means "non-violence is the highest article of piety (faith)." In fact Ahinsa, basically includes also rejecting ill-will, envy, covetousness and doing any harm by word, deed or thought to anyone. Besides, Hindu scriptures prescribe the three Ds," - Datta, Dayadhavam, Damyata: "Datta," to give alms,; "Dayadhvam," to have compassion; "Damyata," to practise self-control.

The Zarathushti creed prescribes Humata, Hukhta and Havarastra (Good Thoughts, Good Words and Good Deeds). The principal and cardinal virtue for the followers of Zarathushtra is to adhere to these principles.

The "Ten Perfections" (paramis) of Buddhism comprise Generosity (dana), Morality (sila), Renunciation (nekkhamma), Wisdom (panna), Energy (viriya), Patience (khanti), Truthfulness (sacca), Resolution (adhitthana), Loving-Kindness (metta), and Equanimity (upekkha).

Christianity defines pride, envy, gluttony, lust, anger, greed and sloth as the "Seven Deadly Sins." It emphasizes giving alms, humility and meekness. The Ten Commandments include such injunctions as "Honour thy father and thy mother. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour. Thou shall not covet."

As well they enjoin the observance of Sabbath, forbid taking the name of God in vain,





worshipping other gods, and idolatry. As for Islam, because it is the latest and last revealed religion, it not only incorporates what was revealed before but revises and improves upon it. It goes into greater detail and more specifically prescribes and prohibits, advises and cautions, instructs and admonishes, on how a Muslim should conduct his quotidian affairs. It even advises on personal deportment and etiquette, such as, "speak fair to people" (2:83).

"Swell not thy cheek (with pride) at men, nor walk in insolence through the earth; be moderate in thy pace and lower thy voice (speak softly), for the harshest of sounds without a doubt is the braying of the ass" (17: 37-38).

Likewise, in regard to charity, it goes so far as to advise on what to give, whom to give it to and how. The righteous are defined as "Those who spend (in the cause of Allah), whether in prosperity or in adversity; who restrain anger, and pardon (all) people" (3:134). They are promised forgiveness and the reward of Paradise.

The Quran repeatedly emphasizes the sanctity of human life, fulfilling promises and resolving disputes. As to truth, it is forbidden even to dilute it with falsehood. The numerous injunctions in the Quran are further supplemented by a mass of Traditions (Hadith and Sunnah) of the Prophet (S.A.W.) which show how he translated those precepts in word and deed.

Thus, there is nothing offensive about fundamentalism, per se. No religion preaches attacking others' beliefs. For instance, both Christianity and Islam forbid idolatry, but that is all. Islam specifically forbids insulting other people's gods and wherever it mentions idols, all it says is that they have no powers.

Even in its extremist form, strict adherence to one's creed would be quite inoffensive. A Hindu or Christian hermit may dwell in a cave, a monastery or under a tree and there do the most rigorous penance in a state of extreme self-denial. A Muslim similarly, may renounce the world like Abu bin Adhem, give himself to fasting and prayer and so forth.

How can such people hurt others' religious feelings? Essentially, therefore, fundamentalists should be the most harmless people. Doing their own thing, they would be like groups of mountaineers, each one of them trying to scale the peak from a different side, without interfering with others. Or like athletes running a race where each one keeps to his track, so they do not collide. Fundamentalism practised sincerely could, therefore, be the best guarantee for world peace.

The reason fundamentalism is widely denounced is that it is confused with fanaticism. It is actually fanaticism that is the real culprit. It is the negation of fundamentalism, because it aggressively encroaches upon others' beliefs. It fuels hatred, stokes conflict and encourages violence. There are many fanatics who berate each other's religion and incite their followers to violence against each other. It is fanatics that destroy mosques, burn churches, bomb synagogues and roast missionaries alive. Not fundamentalists.

Distinction, therefore, should be made between fundamentalism and fanaticism and the latter should be unequivocally condemned and forcibly curbed.Another fallacy is to regard liberalism

as a counterpoint to "fundamentalism."

But liberalism is itself the fanatical form of secularism. It aims to turn every old value on its head with a vengeance. Some interpretations of this give an approving nod to gay marriages, support single motherhood, condone killing of unwanted fetus, wink at couples cohabiting without wedlock, et al, ad infini-tum. Its fanatical side reveals itself in attacks on fundamentalists with such names as "fundos."

To counter fundamentalism, another term has since gained wide currency in the western lexicon. This is "moderation." Moderates are supposed to include people, who do not take their religion too strictly. They are projected as the opposite of extremists, to make it sound innocuous and satisfy those who would frown at naked liberalism. But actually, it aims to proselytize fundamentalist Muslims unwittingly to liberalism, by luring them to relinquish their grip of the "rope of Allah" (habl illah), and openly defy the dictates of their religion.

Wilful deviation, would, however, be extremely risque, because vice is addictive. Once there is a fall, one may go down till he hits the very bottom of perdition. Therefore, Islam is very clear on this point. It has no place for fence-sitters. "Enter into Islam wholeheartedly," is the Quran's clarion call (2:208).

Moreover, true moderation (balance and flexibility) is inbuilt in all religions. Islam takes special cognizance of human problems. It has prescribed certain parameters which are inflexible. Within those parameters it allows ample scope for the exercise of free will, including matters such as prayers and Ramazan fasting or even eating food that is otherwise strictly forbidden. Even transgressions, except wilful defiance of Allah, are forgivable, provided the sinner contritely repents.

Three ineluctable conclusions flow from the above discussions: one, that fundamentalism is acutely misunderstood. True fundamentalism is totally harmless. Two; that fanaticism is the source of all trouble. Three; that in Islam there is nothing like moderation. __________________"The race is not over because I haven't won yet."

Guidance is God's gift

By Prof Mohammed Rafi

Belief in the divine guidance is the necessary corollary of belief in God. The Muslims believe that the Quran is the final Revelation and that it is the only book which has not been tampered with. "Ramazan is the month in which the Quran was (first) revealed as a guidance unto mankind and a self-evident proof of that guidance, and as the standard by which to discern the true from the false" (2:185).

Man has always been puzzled by certain fundamental questions like what is the purpose of life, and why the claims of different individuals and interests of different nations are often mutually contradictory, and how these can be reconciled. He has often thought about the common values of humanity and questioned how these are related, and what are the fundamental rights of man and how these can be protected?

Evidently, human reason and its manifestations of science and technology do not help in solving these problems. Einstein says "science can only ascertain what is, but not what should be, and outside of its domain, value judgments of all kinds remain necessary." The Quran says, "The God that has created all the objects in the universe has also undertaken to make them aware of their goal and guide them towards it" (20:50).

In all religions, theologians have discussed the nature of creation. In Islam every created being has a definite place in the overall pattern of creation and in that sense, it is good. But it is not intended to remain the same throughout its span of life. It is endowed with a number of potentialities and tends to realize them.

It is through divine guidance termed 'Rububiyyah' in the Quran, that things develop and finally attain their goal. The guidance of God is essential for the development of humanity. This guidance is at work everywhere in the universe. "He inspired in each heaven its mandate" (41:12).

In the animal world divine guidance is reflected in the form of instinctual drive as the following verse indicates, "Your Rabb inspired the bee saying: choose your habitation in the hills and in the trees and in that which they thatch" (16:68). And "Have you not seen that thou who are in the heavens and the earth serve God, and the birds also, their wings spread out. Each one knows its appointed task (salaat) and the way in which it is to be performed (Tasbeeh) (24:41). And "There is no living being on the earth, nor a bird that flies with its wings which is not (God's) creature like you. No single thing have we neglected in the decree" (6:38).

We have to realize that divine guidance carries each and every creation from stage to stage until it has reached its full development. Man too needs divine guidance, otherwise he will go astray. He is free to choose the right or wrong path. But once he chooses his path, he cannot alter the ultimate results.

These results are in accordance with the Divine natural laws and apply to all human beings. If he controls the animal instincts, he will definitely attain sublime heights; but if he does not, he may easily sink below the animal level. Self-fulfilment is the reward of following the Divine guidance.

History tells us that relative values prevailing in the world shall never solve the problems of mankind. Only permanent values which are for all societies and all times can guide man on the right path. These permanent values are offered to man through a messenger called the nabi. This divine guidance is a

gift of God which He bestows on the man whom He selects.

The purpose of wahi is not to compel man to choose any particular way. It merely informs him about the right and wrong paths and leaves him free to choose. The Quran says "Say it is the truth from Allah. Then whosoever will let him believe; and whosoever will let him reject" (18:29).

Throughout his life Muhammad (PBUH) never changed a single word of the Revelation for reasons of expediency. The Quran bears witness to this fact: "Say (O Muhammad) it is not for me to change it of my own accord. I only follow which is revealed to me" (10:15).

The divine guidance transcends human intellect but does not conflict with reason. It rather supplements it. Man is exhorted to ponder and reflect over it in the light of reason. "Those who, when the Revelations of their Rabb are presented, do not fall thereat deaf and blind." (25:73) "Will they not ponder over the Quran?" (4:82).

Those who deny reason are described in this way: "Will they not then meditate on the Quran or there are locks on their hearts" (47:24). Muhammad (PBUH) was asked to say, "This is my way. My invitation to you to follow Allah's path is based on reason and insight" 12:108).

No doubt it is possible to doubt the existence of God and the reality of the Hereafter. But then, it is also possible to doubt the existence of the world. The rational test will take the form of determining whether it furthers the interests of humanity. It is needless to say that the Quran has stood the test of reason and proved itself to be in harmony with the best in man.

Secondly, the Quran invites people to judge it in the light of history. It asks them to ponder over the rise and fall of nations. It assures them that if they seek the causes of the downfall of a people, they will find that the people had contravened the principles of right conduct and permanent values which were communicated to them by the nabi of their age.

"But they deny the knowledge that they could not compass and whereof the final result had not come unto them. Even so did those before them deny. Then see what the consequences were for the wrong doers" (10:39).

The unbelievers are repeatedly urged to apply this test and satisfy themselves about the truth and value of divine guidance. The Quran repeatedly exhorts man to think and think hard. Those who do are honoured. "The blind man is not equal with the seeing, nor is darkness equal to light" (35:19) "Are those who know equal with those who know not? But only men of understanding will pay heed" (39:9).

__________________"The race is not over because I haven't won yet."


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Wednesday, August 24, 2005

Adil Memon

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Human rights in Islam

By Sidrah Unis

Islam is an all-encompassing religion that focuses upon both the spiritual and practical aspects of life. It promotes a lifestyle of religious devotion, simplicity, sacrifice, unity, and brotherhood, which is of benefit to an individual not only in this world, but also in the hereafter.

It is an established principle that the right of one is the duty of another, and vice versa. Islam not only lays down duties owed to God, but it also defines duties owed to individuals. Muslim jurists have

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classified rights into: rights of God; and rights of men.

The rights of God are the religious acts of devotion and faith, which we owe to God Almighty. For example, the offering of namaz, performance of Haj, etc. The rights of men are those that individuals enjoy against each other. These are also referred to as human rights. This article only aims at explaining the concept of human rights in Islam.

It is, unfortunately, believed in the West that the values and ideals prescribed by Islam are contrary to the norms of human rights. This wrong concept has taken root not only due to the West's ignorance of the Quran and the Traditions, but also due to the irresponsible, at times even outrageous, attitude of some Muslims.

In fact, Islam recognized and enforced the principles of human rights centuries before their acknowledgment by the United Nations Universal Declaration of Human Rights. History reveals that Islam's role with reference to the introduction and enforcement of human rights is that of a pioneer.

An in-depth study of ancient civilizations shows that although vast efforts were made to promote studies in the arts and sciences, in most cases, there was no consistent development or the promotion of human rights.

It was in the 16th and 17th centuries that the masses in the West were made aware of fundamental rights and civil liberties by their political thinkers and jurists. When the subjects demanded these rights to be granted and acknowledged, the rulers stubbornly refused. This resulted in the subjects engaging in a bitter tussles with them.

Islam, on the other hand, took a different course by granting these rights from its very advent. In fact, it is mandatory on every Muslim ruler to enforce these rights in accordance with the provisions of Islam.

And for the one who fails to do so, the Quran clearly says: "...And whoever judges not by what Allah has revealed, those are the dis-believers." (The Quran, 5:44). "...And whoever judges not by what Allah has revealed, those are the transgressors." (The Quran, 5:47).

Some of the human rights ordained by the Quran and the traditions are:

1. Right to life: "...Whoever kills a person, unless it be for manslaughter or for mischief in the land, it is as though he had killed all humanity..." (The Quran, 5:32) "...And kill not the soul which Allah has made sacred except in the course of justice..." (The Quran, 6:152). "And kill not the soul which Allah has forbidden except for a just cause..." (The Quran, 17:33).

2. Right to equality: The Prophet (PBUH), in his farewell sermon, declared: "Righteous actions are the

only mark of distinction, and not wealth, birth, or status in life."

Similarly, it is given in the Quran: "O mankind, We have created you from a male and a female, and made you into tribes and families that you may know each other. Surely, the noblest of you with Allah is the (one who is the) most righteous of you. Surely Allah is Knowing, Aware." (The Quran, 49: 13).

3. Right to respect and reputation: "And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin." (The Quran, 33: 58).

"O you who believe, let not a folk deride a folk, perchance they may be better than they (are); nor let women (deride) women, perchance they may be better than they (are); neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith... Neither backbite one another..." (The Quran, 49: 11, 12).

4. Right to privacy: "O you who believe, enter not houses other than your own houses, until you have asked permission... This is better for you that you may be mindful." (The Quran, 24: 27) "O you who believe, avoid most of suspicion... and spy not..." (The Quran, 49: 12).

5. Right To justice: "O you who believe, be maintainers of justice..." (The Quran, 4: 135) "O you who believe... let not hatred of a people incite you not to act equitably.

Be just: that is nearer to observance of duty..." (The Quran, 5: 8) "...And if thou judge, judge between them with equity. Surely Allah loves the equitable." (5:42) "Say: My Lord enjoins justice..." (The Quran, 7: 29).

6. Right to freedom of religion: "There is no compulsion in religion..." (The Quran, 2:256). "And say: the truth is from your Lord; so let him who please believe, and let him who please disbelieve..." (The Quran, 18: 29). "Say (O Prophet): O dis-believers, I serve not that which you serve, nor do you serve whom I worship... Unto you your religion, and unto me my religion. (The Quran, 109: 1-6).

7. Right to education: A tradition of the Prophet that describes the significance of education is reported by Ibn Majah in the following manner: "Anas reported that the Messenger of Allah said, 'Search for knowledge is compulsory upon every Muslim man and woman."

8. Right to protest against injustice and oppression: Citizens of the Islamic state have the right to resist and protest against injustice, tyranny, and oppression. There are several traditions of the Prophet in this regard: "Abu Sayeed reported that the Messenger of Allah said, 'The best jihad is that of one who says a true word before a tyrant'."

Abu Bakr, the first Caliph, on assuming the office, declared: "Cooperate with me when I am right, but correct me when I commit error; obey me so long as I follow the commandments of Allah and His

Prophet, but turn away from me when I deviate."

9. Right to earn: "...For men is the benefit of what they earn. And for women is the benefit of what they earn..." (The Quran, 4:32). The right to earn also means the right to get a job if a person has no employment.

It is the responsibility of the Islamic state to provide employment to the citizens if they have none. The following tradition of the Prophet, reported by Abu Daud, elaborates this:

"Anas reported that a man came to the Messenger of Allah and requested alms. The Prophet said, 'Have you got anything in your house?' He replied, 'Yes, I have a woollen carpet... and a cup...' The Prophet said, 'Come to me with both these things.' The man did so. The Prophet took them and asked the people around him, 'Who will buy these two?' ...A man said, 'I will take them both for two silver coins.'

The Prophet gave the things to that man and took the coins. He then tuned to the man, who had come for help, gave him the coins, and said, 'Buy food for your family with one of them and buy an axe with the other, then come to me with the axe.'

The man did so. The Prophet fixed a handle to it and said, 'Go, cut wood and sell it. Come to me after fifteen days.' When the man came to the Prophet after the prescribed time, he had earned ten silver coins... The Messenger of Allah said to him, 'This is better for you...'"

The above-mentioned are some of the numerous rights provided to people under Islamic law. It must have been noticed that the expression of Islam, while recognizing and protecting the basic rights of a human being, is quite different from that of the western legal systems.



#23








Adil Memon

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Human rights in Islam

By Syed Imad-ud-Din Asad

IT is a popular belief in the West, owing to their deficient knowledge of the Quran and the Traditions of the Prophet (PBUH), that Islam supports values and structures that are incompatible with the principles of human rights. In fact, Islam established the sanctity of human rights and advocated their promotion and enforcement, about 1400 years before the United Nations embodied them in the Universal Declaration of Human Rights.

If we consider human rights as a yardstick for evaluating civilizations, we would come to the conclusion that the world was not very civilized before the advent of Islam. Though there were great civilizations before Islam, they are held high in regard mainly because of their contributions in the fields of arts and sciences — none of them did anything to place human rights in a permanent manner. Advancement in human rights, if there were any, would derive their legality from a particular ruler whoever is in place and his successor would not be bound to extend them: human rights granted by a ruler could be taken away by another if deemed necessary or expedient.

It was in the 16th and 17th centuries that the western political thinkers and jurists educated the masses about the notions of civil liberties and fundamental rights. This awareness prompted the people to strive for their rights resulting in a bitter series of tussles between the rulers and the subjects. Privileges were stubbornly withheld by the rulers, whereas, the subjects fought vehemently for them. Revolutions took place, and with each revolution the people won a new concession. In this way, through the ordeal of bloodshed and struggle, a growing body of rights developed.






Islam, on the contrary, took a significantly different course. First of all, as God Himself had conferred them, the people did not have to violently snatch these rights from some ruler. Secondly, being the rights ordained by God, human rights cannot be abolished or abrogated by any man or group of men. Every Muslim ruler or government must recognize and enforce them as they are part and parcel of the Islamic faith. If one omits to do so, or denies them, or practically violates them while paying lip-service to them, the verdict of the Quran in such a case is clear and unequivocal: “...And whoever judges not by what Allah has revealed, those are the disbelievers.” (5:44). “...And whoever judges not by what Allah has revealed, those are the transgressors.” (5:47) Some of the rights that Islam declares all human beings should possess are:

Right to life: The Quran upholds the sanctity of human life and accords full protection to it. All forms of manslaughter are regarded as heinous crimes. It is said in the Quran: “...Whoever kills a person, unless it be for manslaughter or for mischief in the land, it is as though he had killed all humanity...” (5:32). “...And kill not the soul which Allah has made sacred except in the course of justice...” (6:152).

Right to equality: Islam disregards discrimination between persons on the basis of colour, race, nationality, nobility of birth, wealth, political status, gender, etc. Superiority of a person is determined only on the basis of piety, righteousness, and moral excellence. In his farewell sermon, the Prophet declared: “Righteous actions are the only mark of distinction and not wealth, birth, or status in life.”

Similarly, the Quran proclaims: “O mankind, We have created you from a male and a female, and made you into tribes and families that you may know each other. Surely the noblest of you with Allah is the (one who is the) most righteous of you. Surely Allah is Knowing, Aware.” (49:13)

Right to justice: Immense stress has been laid by the Quran on the right to seek justice and the duty to perform justice: “...When you judge between people, you judge with justice...” (4:58) “O you who believe, be maintainers of justice...” (4:135) “O you who believe... let not hatred of a people incite you not to act equitably. Be just; that is nearer to observance of duty...”(5:8)

Right to respect: Islam declares that each person, irrespective of his faith, race, gender, or wealth, is worthy of respect. The right to honour and self-respect is inviolable. The Quran says: “And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin.” (33:58)

“O you who believe, let not a folk deride a folk, perchance they may be better than they (are); nor let women (deride) women, perchance they may be better than they (are); neither defame one another, nor insult one another by nick names. Bad is the name of lewdness after faith... Neither backbite one another...” (49:11,12)

Right to privacy: An individual’s right to domestic and personal privacy has been clearly recognised by

the Quran: “O you who believe, enter not houses other than your own houses, until you have asked permission... This is better for you that you may be mindful.” (24:27) “O you who believe, avoid most of suspicion... and spy not...” (49:12)

Right to freedom of religion: In an Islamic state every citizen is free to profess and practise any religion that he has adopted. Individuals and government have been strictly forbidden to interfere in the religious affairs of non-Muslim citizens. It is said in the Quran: “There is no compulsion in religion...” (2:256). “And if thy Lord had pleased, all those who are in the earth would have believed, all of them. Wilt thou then force men till they are believers?” (10:99) “And say: the truth is from your Lord; so let him who please believe, and let him who please disbelieve...” (18:29)

Right to protest against oppression and injustice: Every citizen of the Islamic state has the right to resist and protest against oppression and injustice. There are numerous Traditions of the Prophet in this regard: “Abu Sayeed reported that the Messenger of Allah said, ‘The best jihad is that of one who says a true word before a tyrant’.” (Ibn Majah, Tirmizi, Abu Daud). “Abu Sayeed reported that the Messenger of Allah said, ‘Whoever from among you comes across a certain undesirable thing, must stop it by his hands. If it is not possible for him, he must stop it by his tongue. And if this also is not possible, he must condemn it in his heart — and this is the weakest position of belief’.” (Muslim)

Right to education: The pursuit of knowledge is considered a task of great importance in Islam. It is pointed out in the Quran: “...Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed.” (39:9)

Following are some traditions of the Prophet that describe the significance of education:

“Anas reported that the Messenger of Allah said, ‘Search for knowledge is compulsory upon every Muslim man and woman’.” (Ibn Majah). “Anas reported that the Messenger of Allah said, ‘Whoever goes out in search of knowledge, is in the path of Allah till he returns’.” (Tirmizi).

Right to earn: Islam grants an individual the right to do any lawful work and to pursue any lawful profession for earning his livelihood. The rewards of labour belong to the one who has made the effort. The Quran decrees: “...For men is the benefit of what they earn. And for women is the benefit of what they earn...” (4:32)

The right to earn also implies the right to get a job if one has no employment or occupation. The following Tradition of the Prophet is evident of it: “A man came to the Messenger of Allah and requested for alms. The Prophet said, ‘Have you got anything in your house?’ He replied, ‘Yes, I have a woollen carpet... and a cup...’ The Prophet said, ‘Come to me with both these things.’ The man did so. The Prophet took them and asked the people around him, ‘Who will buy these two?’... A man said, ‘I will take them both for two silver coins.’

The Prophet gave the things to that man and took the coins. He then turned to the man, who had come for help, gave him the coins, and said, ‘Buy food for your family with one of them and buy an axe with the other, then come to me with the axe.’ The man did so. The Prophet fixed a handle to it and said, ‘Go, cut wood and sell it. Come to me after fifteen days.’ When the man came to the Prophet after the prescribed time, he had earned ten silver coins... The Messenger of Allah said to him, ‘This is better for you...’” (Abu Daud)

Following this precedent set by the Prophet, the Islamic state is responsible to provide employment to its citizens if they have none.

Islam has conferred and acknowledged other human rights also. Their details and illustrations can be seen in the Quran, the Traditions, and the teachings of the pious caliphs and other Muslim jurists.



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Human values in Islam

By Bilal Ahmed Malik

FROM time immemorial humanity has been divided into groups owing to vanity and self-conceit, based on race, caste or creed. In early times Greeks hated the non-Greeks, Romans despised the non-Romans and Arabs held the non-Arabs in contempt, calling them “Ajam” (meaning dumb).

Similarly, Egyptians under Pharaohs treated Israelites as helots, reducing them to social and political serfdom. When the Israelites rose to power they tried to crush the Christians and other people. The Christians in their turn, left no stone unturned to eliminate the Jews from the face of the earth.

It is really one of the saddest moments for humanity that in the present age, considered to be the age of advanced civilization and culture, the evil effects of regional and racial discrimination continue create tensions in different parts of the world. The UN which originally aimed at stopping the exploitation of the weak by the strong and ensuring fundamental rights for mankind, has failed in its objective simply because some of its prominent members are still indulging in their old games of differentiating between whites and blacks, high caste and low caste people.

Going back through history, one finds that the concept of human values in Islam and its practical application have been totally neglected. Islam contains a message of human values as its basic law. Islam has a complete and comprehensive code regarding honour of human beings and there are injunctions of the Holy Quran and Sunnah in this respect. In Islam the right to honour is also guarded and much significance has been given to it in the Holy Quran. Muslims are commanded to respect others and not to abuse others. In this regard Allah says, “O ye who believe, let not some men among you laugh at others. Do not defame nor be sarcastic to each other by offensive nicknames ... nor speak ill of each other behind their backs.” (46:11-12)

The Prophet Muhammad (PBUH), in his farewell pilgrimage, delivered a lecture at the pulpit of Kaaba in which he said, “No Arab has any superiority over a non-Arab, nor does a white man have any superiority over a black man. You all are children of Adam and Adam is created from clay.”(Sahi Muslim)

Islamic teachings give importance to moral virtues and human values. The Holy Prophet (PBUH) has said, “The Lord has sent me down as His Messenger in order that I may evolve the moral virtues to the highest perfection.” He also said, “The Muslims who possess better morals are the most perfect in faith.” The Holy Quran stresses the importance of human values in the following way: “Verily, we have honoured the children of Adam” (Surah al-Isra: 70)

Even in respect of persons who are hostile and maliciously disposed towards the Muslims they are directed to be kind and considerate and to return evil with good as far as possible: “the goodness and the evil deed cannot be equal (for goodness is the virtue and evil deed is a sin). Return the evil deed with one which is better.” (41:34)

At another place Allah says: “Return thee with that which is best. We are well acquainted with the things they say (against you).” 23:96 The Holy Quran declares at one place that those devout servants of Allah who practise returning evil with good will be given a double reward:

“Such persons will be given their reward twice over, for that they have kept patience, that they return evil with good and that they spent (in charity) out of what We have given them.” 28:54

The spirit of the teaching of the Holy Quran can well be observed from the fact that the Holy Prophet (PBUH) himself was advised by Allah to be kind and forgiving to his enemies and those who deceived him: “....Thou wilt not cease to discover treachery from all (of them) except a few (persons). But (in spite of this) forgive them and overlook (their misdeeds): for Allah loveth those who are kind.” (5:14)

If one wants to see the “Love thine enemy” in practical form he should see it in Holy Prophet’s (PBUH) life. Not only on one or two occasions but several times the merciful Prophet demonstrated it. For instance, Abu Sufyan, the worst enemy of the Holy Prophet (PBUH) and Islam, the instigator of the battles of Badr, Uhud and Ahzab, the one whose sword had fed on Muslims’ blood, the person who had plotted the Prophet’s (PBUH) assassination several times, who opposed Islam at every step of its progress, was brought as a prisoner before the Prophet (PBUH) on the occasion of victory of Makkah. His record of heinous crimes deserved severe punishment, but the Holy Prophet, instead of taking revenge, not only forgave him but made his house a place of shelter and general pardon.

The wife of Abu Sufyan, the woman who sang songs of war to encourage the soldiers of Quraish against Muslims, the woman who treated with cruelty the corpse of Hazrat Hamza, the beloved uncle of the Holy Prophet, chewed his liver, cut his heart, nose and ears to make a garland of them, and when she came in front of the Prophet, he forgave her too. And she exclaimed, “Muhammad (PBUH)! I hated no tent more than yours but now I love no tent more than yours.”

Thus promotion of human values is one of the basic aims of Islamic teachings. The Holy Prophet (PBUH) has taught mankind to cultivate human values and moral virtues such as politeness, kindness, love, mercy, forgiveness, generosity and humility, etc. And if one was malicious, the Prophet also taught us how to deal with such a person, and how to bring about a change in him while practising Islamic teachings.

Islam does not approve the concept of “tit for tat”. It is a religion of peace and harmony, which spreads love not hatred. Let’s pray that Allah gives all of us wisdom to understand the teachings of

Islam and act on them accordingly as exemplified by the Holy Prophet (PBUH).



#25


Adil Memon

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Humour & joy in Islam

By Qazi Faez Isa

The ease and certainty with which people have been packed off to hell has made many lose their faith. The devil probably never smiles but arrogantly raves and rants and collects a similar crew to lead through the gates and into his kingdom. In contrast, the "inhabitants of Paradise are joyful" (36:55). Paradise is the reward for "those who spend (charity) whether in prosperity or in adversity, who












restrain their anger and pardon men" (3:134).

On the day of the Final Judgment the faces of the believers will be "beaming" (80:38). But today the wells of joy, laughter and humour are running dry as most who take religion seriously mistakenly believe that a necessary accompaniment is a serious expression if not a perpetual frown. The frown, in turn, beckons anger, and from there it is a short fuse igniting a burning rage.

The Quran depicts unbelievers in a state of rage (48:29, 3:119). Happiness is associated with belief and Paradise. Those entering Paradise will be "laughing, rejoicing" as this two word verse of the Quran states (80.39). And unbelief and Hell are connected with rage. Those who do not believe will "perish in their rage" (3:119). And the Beneficial Creator commends those who restrain their rage (3:134).

The Quran informs that the inhabitants of Paradise would be "joyful", "rejoicing", in a state of "brightness and joy", "happy", and "enjoying themselves" (36:55, 43:70, 88:8, 76:11, 84:9, 52:18 and 30:15). The book of the Last Revelation also records in happy and joyful language incidents of earlier Prophets. The lady Sarah, the wife of Prophet Ibrahim, on overhearing that she would become the mother of Ishaq in her advanced years, "laughed" (11:71).

The amusing encounter of Solomon (Hazrat Sulaiman) with the ants was heavenly revealed and recorded for posterity. Solomon was amused and smiled on hearing the protest of the talking ants when he said, "O ye ants get into your habitation, lest Solomon and his hosts crush you without knowing it" (27:18).

Chapter 80 of the Quran is titled 'He frowned' (Abasa). The title records an incident when the Prophet (peace be upon him) was explaining the revelation of the Quran to the notables of the Quraish and was interrupted by a poor and blind man (Abdullah ibn Umm-i-Muktum) who wanted to learn the Quran but the Prophet frowned upon his interruption. The Prophet of Allah undoubtedly regretted his own behaviour as "without the least hesitation published this revelation" that was received by him.

In our times the sight of a pleasant, bearded and smiling face is somewhat of a rarity. In the mosques sermonizers rarely look happy or pleased. The priestly exhortations of fire and brimstone that have rained down from many a pulpit seem to have infiltrated our mosques. Rare is the glad and happy sermon, uplifting the heart and soul. The environment is mostly one of sombre retribution and severe punishments.

The threat of damnation and wrath reverberates. The amplification provided by the loudspeaker is not considered sufficient by the sermonizer who must also shout into it. With the advent of Ramazan the eardrums are assailed by thunderous voices driving sleep away and putting reason on a similar flight. In exhorting believers to scripture and practising 'naat' at all hours of the night the teaching itself is ironically violated. The merciful Creator castigates loud voices: "Lower thy voice; for the harshest of sounds without doubt is the braying of the ass" (31:19).

Gentle angelic qualities of joy, laughter and sweetness, best reflected in the blessed prophet of Allah, are in sharp contrast with devilish severity and its accompanying tears, heartache and bitterness. Through the Companions (sahaba) of the Messenger of God we have received reports about the Messenger's sayings and demeanour. "Whoever is without gentleness is devoid of good" is a famous saying of the Prophet (pbuh).

"I have never seen anyone who smiled more than the Envoy of Allah", said the Companion Abdullah, son of Harith. Another Companion Jarir said that "he [the Prophet] never saw me without smiling." And the Companion Anas informs us that, "I never saw anyone more kind to children than Rasul Allah."

There are a few reported incidents of the Prophet either joking or appreciating a humorous incident. 'Usman will enter paradise laughing, because he made me laugh', said the Prophet. The Messenger of Allah saw Hazrat Usman [the third Caliph] eating dates while one of his eyes was afflicted with ophthalmia and remarked "What! Eating dates when your eye is afflicted?" Hazrat Usman answered "I am eating from the other side." The Prophet laughed heartily.

The Traditions (hadith) compiler, Abu Dawud, records that Amr ibn al As said that he avoided a bath on a cold night after having become impure for prayer and instead performed dry ablution (tayammum) and the Prophet, upon learning of this, remarked "Amr, you performed prayers while in a state of impurity" (junub)? Amr responded by citing the Quranic verse: "And kill not yourselves. Indeed God has been most Merciful to you." The Prophet laughed and said nothing further.

In the very same circumstances our self-styled ulema would probably admonish and issue a declaration (fatwa) that the person was an unbeliever (kafir). A Sufi's response to one such castigator was: "You call me an unbeliever. I shall therefore call you a True Believer - since a lie is best met with one of similar magnitude."

Sufi teachers would employ simple anecdotes to disarm, teach and convert. Humour and kindness played a significant role in the spread of Islam. Anger, clenched fists, cursing and threats of God's retribution have not helped in the spiritual conquest of any new lands. Hazrat Ali, said, "Minds get tired, as do bodies, so treat them with humour." And Abu al-Darda said, "I entertain my heart with something trivial in order to make it stronger in the service of the truth."

Most Sunni Muslims in the subcontinent profess to be the followers of Imam Abu Hanifa's theological school but forget his advice. In a letter to his student Yusuf ibn Khalid as-Samit he wrote: "Show affection to people as much as possible and greet even blameworthy people... When you meet others in a gathering or join them in a mosque and questions are discussed in a way different to your position, do not rush to disagree... But friendly with them and joke with them sometimes and chat with them. Love encourages people to persevere in knowledge."

Abu Hanifa refused to accept appointment as chief judge (qadi) from Al-Mansur, the Abbassi Caliph, and told him that he was not fit for such an appointment. Al-Mansur told him, "You lie, you are fit." Abu Hanifia retorted that in that case, "How can it be lawful for you to appoint someone who is a liar as qadi?"

For disobedience, Abu Hanifia was arrested and received 110 lashes. Before his death he left instructions that he should not be buried in any land misappropriated by Al-Mansur. When the Caliph heard this he exclaimed in exasperation, "Who will save me from Abu Hanifia, both when he was alive and now when he is dead?" Abu Hanifia died a martyr for not having compromised his principles and had the last laugh at Mansur's expense.



#26


Adil Memon

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Importance of obligations

By Khalid Durrani

Inour life we undertake many mutual obligations, expressed or implied. We make promises, we enter into commercial and social contracts including those of marriage. But do we realize the importance of faithfully fulfilling these obligations? Perhaps not.

The result is evident in the form of rapidly deteriorating social and moral values, in discipline and chaos. Surah Al Maaidah (5), Ayat 1, categorically and candidly commands, "You who believe! fulfil all obligations."

Abdullah Yusuf Ali in his commentary on this Ayat has written that this verse is so comprehensive that it forms a paragraph or a chapter by itself. The Arabic word "uqud" (translated as obligations) implies so many things that a whole chapter of commentary can be written on it.

There are mainly two types of obligations. First, there are divine obligations that arise from our spiritual nature and our relation to Allah. Then, there are worldly obligations that govern the very existence of human society. Allah made nature responsive to our needs.

He further sent messengers and teachers for the guidance of our conduct in individual, social and public life. All these gifts create corresponding obligations in our material relationships. If for example, a group or a state enters into a treaty, every individual in that group or state is bound to see that such obligations are faithfully discharged. Living in a civil society, we must respect its tacit conventions, unless they are morally wrong, and in that case we must get out of that society.

There are tacit obligations of hosts and guests, wayfarers and companions, employers and employees, which every man of faith must discharge conscientiously. And, of course, any individual commitments or promises must be honoured and fulfilled with the same sanctity.

Ayat 152 of Surah Al Anaam (16) commands us to ensure fulfilment of commitments of all types. It reads, "...Whenever you speak, speak justly, even if a near relative is concerned; and fulfil the covenant of Allah: Thus does He command you, so that you may remember."

The covenant of Allah must be taken in its wider meaning that encompasses all obligations toward the Almighty and also towards His creatures. The sacred duty of fulfilling all obligations of all kinds, to Muslims and non-Muslims, in public as well as private life, is a cardinal feature of Muslim ethics.

Cases of those who abuse this principle, by failing in their duties but expect the Muslims to do their part, are not to be settled (in case of treaties) by a general denunciation of treaties but by a careful consideration of cases where there has been fidelity and not treachery.

There we are enjoined to give the strictest fidelity as it is a part of righteousness and our duty to Allah. Ayat 4 of Surah At-Tauba (9) explains the above principle in these words, "(But the treaties are) not dissolved with the pagans with whom you have entered into alliance and who have not subsequently failed you, nor aided anyone against you.

So fulfil your engagement with them to the end of their term: for Allah loves the righteous." The importance of truthfulness in word and deed is further mentioned in Ayat 119 of Surah At-Tauba (9), "You who believe! Fear Allah and be with those who are true (in word and deed)."

Ayat 34 of Surah Al-Asra (17) reads, "...and fulfil (every) engagement, for every engagement will be enquired into (on the day of reckoning)." The engagements referred to in this particular Ayat relate to beneficial contracts connected with the orphan's property or promises or undertakings given by the guardian or implied in the terms of his appointment. But the words may also be interpreted in the general sense.

The Holy Quran commands us to be consistent in our words and deeds. Ayaat 221-226 of Surah Al-Shuara (26) say, "Shall I inform you, (o people!), on whom it is that the evil ones descend? They descend on every lying, wicked person... and that they say what they practise not."

At Uhud there was some disobedience, and therefore breach of discipline. People had talked much, but had failed to back up their resolution in words with firmness in action. But on all occasions when men's deeds are not commensurate with their words, their conduct is odious in the sight of Allah, and it is only due to Allah's mercy, if they are saved from disaster.

Ayaat 2-3 of Surah As-Saf (61) read, "O you who believe! Why do you say what you do not practise? Saying what you do not practise is grievously odious in the sight of Allah."

The hypocrite element that exists in any society is a source of weakness and danger to its health and its very existence. The hypocrites of all times appear to be plausible people.

Their words sound fair-spoken, and as truth does not check their tongues, their flattery and deception know no bounds. But all this is on the outside. As they have no sincerity, nothing that they say or do is worth anything.

Ayat 4 of Surah Al-Munafiqoon (63), talking about the hypocrites says, "Pleasing seems their persons when you look at them; and when they talk, you listen to their speech.

Yet they are like the wooden panelling of wall. They imagine every rebuke to be directed against them. They are the enemies, beware of them." Those who fulfil their promises and honour their commitments have been categorized in the Holy Quran, among those who will be honoured with an abode in the gardens of Paradise.

Ayaat 32-35 of Surah al-Maarij (70) say, "And those who fulfil their trusts and covenants, who uphold their testimonies, and those who are mindful of their devotional obligations, they will live in gardens with honour." Again in Surah Al-Dahr (76), such people have been promised protection from the evil of the day of judgment and the reward of eternal happiness and joy.

Ayaat 7-22 of this Surah say, "Those who fulfil their vows and fear the day whose evil shall be defused far and wide, and feed the needy for love of Him, and the orphans and the captives, (saying): "we feed you for the sake of Allah, desiring neither recompense nor thanks.

We fear the dismal day calamitous from our Lord." So Allah will protect them from the evil of that day, and grant them happiness and joy, and reward them for their perseverance..."

Obligation of fulfilling trusts, promises, commitments and covenants, express or implied, is just as sacred in everyday life as it is in special spiritual relationships.

In addition, our life itself and the talents that we are bestowed upon, as well as our wealth and possessions are trusts, of which we must fulfil the duties punctiliously.



#27


Adil Memon

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In search of meaning

By Khalid Chaudhry

It is not uncommon for a person to be assailed by doubts or feelings of confusion during the study or practice of his or her religion. When some misgivings arise, or one feels troubled by certain cogitation which one finds "unacceptable", one sets about earnestly to tackle these.

However, some of us, when faced with a religious precept or practice that we fail to comprehend properly, reject it out of hand and, what is worse, may criticize or even ridicule it. The proper and safe thing to do, particularly when it pertains to some well-established teachings or practices of Islam, would be to consult some books or an enlightened religious scholar.

A couple of articles appearing in newspapers in recent months have raised some interesting, if confusing, questions about certain aspects of Islamic worship.

The first issue that was raised by a Pakistani lady residing abroad pertained to the inability of a woman to go for Haj or umrah (major and minor pilgrimage to Makkah), in spite of a sincere desire to do so, merely because there was no mahram (one's spouse or a close relative with whom marriage is permanently prohibited) to accompany her.

One can understand the frustration and sadness felt by a Muslimah faced with this situation, because Haj is not only obligatory for those whose financial, physical and mental conditions and family obligations permit it, but is also the heartfelt desire of devoted Muslims, and one that is often cherished for years before it is fulfilled. Without being a religious scholar, one can offer the following guidance, based on one's understanding of Islam.




A cardinal principle of our religion is that, "actions will be judged according to intentions." In other words, the reward will depend upon the intention.

This means that if a person had intended to do a good deed, but was thwarted by factors beyond his or her control, the reward would still be admissible for the good intention itself. If one is also able to perform the intended work, there will be an additional reward for that.

According to an aalim (religious scholar) of the Hanafi school that I checked with, it is not compulsory for such a woman to perform Haj even if she meets the other criteria listed above.

However, he added that the Shafi'i school allows the individual to proceed along with a group that has a majority of women in it. Furthermore, if that lady or her mother, sister or brother's wife has nursed a particular man during his childhood, he could accompany her.

But that is not all. There is a saying of the Holy Prophet (Peace be upon him) narrated by Hazrat Ibn Abbas (R.A) according to which any pious offspring who look at their mother and father lovingly will be granted the reward of Haj that has found acceptance with Allah.

What is more, if the son or daughter do so a hundred times, he/she will earn the reward of a hundred (acceptable) pilgrimages. Isn't that wonderful? So, there is really nothing for that lady to worry about.

Another argument that was recently raised is that what is the use of reading the Holy Quran in Arabic if we do not understand what is meant by it. One agrees that it would be much better if we knew the language and could, therefore, grasp the message.

Failing that, translations, which are available in numerous languages, could also serve the purpose. Nevertheless, the benefits of reciting the Book without comprehension must not be depreciated.

Many readers must have noticed how moving the recitation of the Holy Quran is, even when one is listening to somebody else reading from the Book.The beauty of the sound that results from the recitation and correct intonation of the verses can and does make listeners ecstatic.

The same is also true for the person who is reciting it. It has been aptly said, the "Remembrance of God" (zikr) is like breathing deeply in the solitude of high mountains.

The morning air laden with the purity of the eternal snows dilates the breast and heaven enters this space in our heart. What could be a better way to remember Him than through a beautiful recitation of His own words, leading to a virtual union?

The renowned Orientalist and convert to Islam, Frithjof Schuon, has called the Arabic text of the Holy Quran "majestic" and its resonances "almost magical", which exhaust human disquiet, infusing into

the believer silence, serenity and peace.

Behind the literal text is a concrete and active spiritual presence, which goes beyond the words and the mind. He says it is by virtue of this power that certain verses can chase away demons and heal the sick - even when they can't understand Arabic.

Since this is a vital topic and the misunderstanding appears to be particularly widespread amongst those educated in western-oriented institutions, it seems necessary to explain it in some detail.

The recitation of a scripture, like anything else, involves sound and breath. The mystics of all religions are especially aware of the supreme importance of these two.

Breath links the spirit and the body; it is the life current. Our voice is the most living of sounds since its origin is in the breath. From this it follows that when we modulate our breath through sound, specifically with divine words, the impact that it has on our spirit should be obvious, even if we do not comprehend the language. The sound and vibration immediately touch our heart. Thus, our soul gets attuned to God.

The last point of contention is that the khutba (sermon) of the Friday prayers should be delivered in a tongue understood by the worshippers, rather than in Arabic.

Here, it ought to be noted that the talk lasting 30 minutes or so, preceding the khutba in Arabic, be it in Urdu or a regional language, is very much a part of the sermon, and it is obligatory to listen to it.

The imams do this in English in the English-speaking countries. The unchangeable Arabic part is less than ten minutes long and nobody should grudge it. Anyone desirous of knowing its meaning can easily read it somewhere.

Many of the controversies arising in the minds of people are because of a lack of knowledge and, more importantly, a lack of understanding of Islam. It would behove us to engage in a deeper study of religion to be able to perceive its merits, which are real and enormous. Many contemporary converts to Islam have attained a profound understanding of religion and have put this into practice.

Some writers residing in the West have lamented the difficulties faced by them in learning about or practising Islam. They need not lose heart, for, Allah Almighty will surely reward their good intentions. A great deal of missionary work is being done there and Islam is, for good reasons, the fastest spreading religion.

Emma Clarke, a great-granddaughter of Lord Asquith (who was the British premier during the First World War), and more than 14,000 other compatriots from the upper strata of British society have recently acknowledged their conversion to Islam, while many more of their peers are keeping it

confidential. It will certainly become the religion of the 21st century worldwide.



#28


Adil Memon

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Inheritance in Islam

By Dr. Abdul Karim

Islamic economic system is primarily based on justice. It discourages concentration of wealth in a few hands and provides for its diffusion. It prohibits accumulation of wealth by dishonest and devious means. the lawfully acquired wealth is to be used for the benefit of the widest possible circle.












The system of inheritance is an important mechanism and is unique in the range of beneficiaries to include even uncles, aunts, and, in some cases, even living grand parents. Islam encourages to give something even to non-heirs. It ensures that the corpus is not unnecessarily reduced to the disadvantage of the heirs.

Before the advent of Islam, women suffered tremendously and one of the injustices was denial of any share in inheritance of their parents. One such incident was the occasion (shan-i-nazool) for the revelation of Quranic teachings about inheritance.

Jabir bin Abdullah reports, "Sa'd bin Rabee's wife took along with her two daughters to the Holy Prophet and said, 'These are two daughters of S'ad bin Rabee who was with you in the battle of Uhd and was martyred.

Their uncle has taken away all the property, not leaving anything for them. They cannot be married without wealth.' The Holy Prophet (PBUH) said, 'Allah will decide this matter.'

Thus were revealed the Quranic verses about inheritance and he directed their uncle to give to the girls two-thirds and their mother one-eight and to keep the rest.

The Quran says, "For men is a share of that which parents and near relations leave; and for women is a share of that which the parents and near relatives leave, whether it be little or much - a determined share.

And when other relations and orphans and the poor are present at the division of heritage, give them something therefrom and speak to them with word of kindness. And let those fear God, who, if they should leave behind their own weak offspring, would be anxious for them.

Let them, therefore, fear Allah and let them say the right word. Surely, they who devour the property of orphans unjustly only swallow fire into their bellies, and they shall burn in a blazing fire.

"Allah commands you concerning your children; a male shall have as much as the share of two females; but if there are females only, numbering more than two, then they shall have two-thirds of what the deceased leaves; and if there be one, she shall have the half.

And his parents shall have each of them a sixth of the inheritance, if he has a child; but if has no child and his parents be his heirs, then his mother shall have a third; and if he has brothers and sisters, then his mother shall have a sixth, after the payment of any bequests he may have bequeathed, or of debt.

" This fixing of portions is from Allah. Surely, Allah is All-Knowing, Wise. And you shall have half of that which your wives leave, if they have no child; but if they have a child, then you shall have a fourth of

that which they leave, after the payment of any bequests they may have bequeathed, or of debt.

And they shall have a fourth of that which you leave after the payment of any bequests that you may have bequeathed, or of debt. And if there be a man or a woman whose heritage is to be divided and he or she has neither parent nor child, and he or she has a brother or a sister, then each of them shall have a sixth.

But if they be more than that, then they shall be equal sharers in one-third, after the payment of any bequests, which they may have bequeathed, or of debt, without prejudice to the debt. This is an injunction from Allah, and Allah is All-Knowing, Forbearing.

"These are the limits set by Allah; and whoso obeys Allah and His Messenger, He will make him enter Gardens through which streams flow; therein shall they abide; and that is a great triumph. And whoso disobeys Allah and His Messenger, and transgresses His limits, He will make him enter into Fire; therein shall he abide; and he shall have a humiliating punishment." (4:8-15)

"They ask thee for instructions. Say, 'Allah gives His instructions concerning "Kalala.' If a man dies leaving no child and he has a sister, then she shall have half of what he leaves; and he shall inherit her if she has no child.

But if there be two sisters, then they shall have two-thirds of what he leaves. And if the heirs be brethren - both men and women - then the male shall have as much as the portion of two females. Allah explains this to you lest you go astray, and Allah knows all things well." (4:177).

"It is prescribed for you, when death comes to any one of you, if he leaves much wealth, that he make a will to parents and near relatives to act with fairness; it is an obligation on those who fear God.

And he who alters it after he has heard it, the sin thereof shall surely lie on those who alter it. Surely, Allah is All-Hearing, All-Knowing. But whoso apprehends a partiality or a wrong, and makes peace between them, it shall be no sin for him. Surely, Allah is Most Forgiving, Merciful." (2:181-3).

Who can understand the Quran as much as the Holy Prophet (PBUH)? Abu Umama Al-Bahili reports, "I heard Allah's Messenger say during the course of his sermon in the year of the farewell pilgrimage; 'Verily Allah has granted every one who has a right what is due to him. So there can be no will in favour of a heir." "Give equal treatment to your children. Give equal treatment to your sons."

The Holy Prophet has forbidden gift to a heir by a person in his life time, as this would deprive other heirs. Nau'man ibn Bashir relates his father took him to the Holy Prophet and said, "I have gifted one of my slaves to this son of mine."

He inquired, "Have you made a similar gift to every one of your children'? He said, "No." The Holy

Prophet said, "Then take the gift back." One version is that he said, "Be mindful of your obligation to Allah and do justice between your children."

Another version is that he asked Bashir if he had other children beside that one. As he answered in the affirmative, he first asked whether he had given the gift to all of them.

Hearing "No" from him, the Holy Prophet said, "Do not make me a witness, for I will not be witness to a wrong. Would you desire that they should behave equally well towards you?" As Bashir said, "Certainly," the Holy Prophet said, "Then why do not you?" According to another Hadith, the Holy Prophet inquired from Nau'man himself about the slave and directed him to return the slave.

Sa'ad ibn abi Waqas, a fabulously rich companion relates that once he fell seriously ill and when the Holy Prophet came to enquire after his health, he said, "Messenger of Allah, you see how it is with me. I am a man of means and my sole heir is my daughter.

May I give away two-thirds of my property in charity?" The Holy Prophet said, "No" "Then half of it, Messenger of Allah." He said, "No' "Well one-third, Messenger of Allah."

He said, "One-third, and one-third is ample. It is better you should leave your children in easy circumstances rather than in want, reduced to soliciting alms from others."

This set the outside limit for gifts by way of will for non-heir or any other purpose however noble it may be like charity. Hazrat Abu Bakr (RA) was of the view that this should be less than the prescribed outside limit and preferred one-fifth.

He said, "I like one-fifth more than one-fourth and one-fourth more than one-third. Whoso wills one-third, he does not leave any thing for the heirs" "One-fifth is normal, one-fourth is hardship and one-third is permitted by the court."



#29








Adil Memon

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Inter-faith relations

By Haider Zaman

The report about the initiative of some leaders to seek a common path for promoting harmony and tolerance among the followers of various religions could be the most welcome message of the 21st century. We, as Muslims, being the followers of the last monotheist religion which remains intact in all respects, should play a leading role in this noble cause.

No other religion has as much potential for promoting inter-faith harmony as Islam. This is evident from its very name which is neither associated nor interlocked with any person, people or place. And from its very meaning which in the literal sense implies "submission" and in the Quranic sense implies "submission to the Will of Allah" (2:128) (3:85) the Cherisher and Sustainer of all (1:1).

Submission to the will of Allah was the main theme of every monotheist religion by whatever name called (3:19). Islam was, in fact, not prescribed for Muhammad (peace be upon him) alone. As the Quran says, "He laid down the same religion for you as He enjoined on Noah: that which We revealed to you which We enjoined on Ibrahim, Moses and Jesus Christ" (42:13). Thus, depending on the context, the reference to Islam in the Quran, can also be taken as reference to the religions of all the Prophets of Allah.






The Quran being the latest in the series of Divine scriptures confirms all the scriptures that were revealed before it (3:3). It enjoins belief in all the Divine scriptures and Prophets of Allah in the same way as it enjoins belief in itself and Prophet Muhammad (peace be upon him) (2:177).

It further says "those who deny Allah and His Messengers and (those who) wish to separate Allah from His Messengers saying we believe in some and reject others and (those who) wish to take middle course, they are in truth not believers" (4:150,151). It means that when the Quran speaks of belief or faith in Allah, it automatically implies faith in Allah and all His Prophets without any distinction.

This is evident from another Quranic verse which says "whoever among the Muslims, or Jews or Sabaeans or the Christians believes in Allah and the Day of Judgment and does the righteous deeds will have no cause for fear or grief" (5:69).

According to a saying of the Prophet, anyone among the followers of other scriptures who having belief in His own Prophet also believed in him i.e. in Muhammad, will be entitled to double reward (Bokhari). That is why, the Quran specifically refers to the existence of righteous people (3:113,114) and people on the right course (5:65,66) among the followers of other scriptures.

The Quran does not exhibit any kind of hostility or animosity towards other scriptures or monotheist religions, nor does it hold their laws (sharia) in contempt.

Rather it exhorts the followers of other scriptures to follow their own law (sharia) (5:44-47), wishes them to be true to their religions (5:65,66) provides indication about how to promote cooperation and better understanding between Muslims and the followers of other scriptures (29:46) and emphasizes the protection of all places where the name of Allah is taken whether they be mosques, churches, monasteries or synagogues (22:40).

When the Romans, who were Christians, were defeated by the Persians, the Muslims of Makkah got very disappointed as the idolaters started joking with them that in the same way in which the Persians defeated the believers in the Unity of Allah, they (the idolaters) too will defeat the Muslims if they fought with them.

During this period, a few verses of surah Ar-Room of the Quran were revealed which predicted that very soon the Romans will emerge as victors and on that day the Muslims will rejoice (30:3,4). And the Romans did emerge as victors as predicted by the Quran.

The Quran says "To each among you We have prescribed a law and an open way. If Allah willed, He would have made you a single people but His plan is to test you in what He has given you. So strive as in race in all virtues. The goal of you all is to Allah" (5:48).

The verse clearly says that it is Allah's own plan that to each of the people has been given their own

law (sharia) so that He may test them in what has been given to them. Hence, it is not for them to hate, or fight with, each other on account of any differences in their laws (sharia). Their ultimate goal is one and the same i.e. return to Allah, for which they should strive as in race in all virtues.

The Quran further says "O people of the Book, come to common terms as between us and you that we worship none but Allah, that we associate no partner with Him, that we raise not from amongst ourselves lords and patrons other than Allah" (3:64).

Through this verse the Quran invites the followers of all scriptures to develop a common understanding on one point and that is the Unity of Allah. It does not preach any of them to relinquish their religions but exhorts them to have a common understanding on one point, a point that is common to their religions, the Unity of Allah.

There are some verses of the Quran which exhort the Muslims not to take their friends and patrons from among the people of other scriptures (5:51,57). But each of these exhortations pertained to the peculiar situation prevailing at that particular time.

In fact, the conditions at that time were so volatile that the friends of today could be the foes of tomorrow and vice versa. Quranic verses were revealed cautioning the Muslims as to who their friends and foes were at the particular time.

For example, another verse said that nearer to Muslims in love were the Christians (5:82). Hence the verses (5:51,57) should not be taken in the sense that the Muslims were forbidden from taking the followers of other scriptures as their friends for ever or on account of their religions.

The Quran did allow the Muslims to fight with the people of other scriptures but the object was certainly not to force them to accept Islam but was to make them acknowledge the sovereignty of the newly created Muslim state and to pay tax (jizyah) as its citizens (9:29). The first Caliph fought against those of the Muslims who refused to pay zakat.

The charter of Madinah in which the Muslims and Jews were declared as one ummah (Ibn-i-Hisham) could be one living example of cooperation and peaceful co-existence of Muslims and the followers of other scriptures. Besides, the Prophet allowed the members of the Christian delegation of Najran to pray in the mosque.

In his letter addressed to the four Himyarite princes who had accepted Islam, the Prophet particularly stressed that if a Jew or Christian desired to retain his religion he shall be allowed to do so provided he agreed to pay tax (jizyah) (Ibn-i-Ishaque). All the letters addressed by the Prophet to the Christian heads of states and tribes started with due emphasis on the common elements of faith.

In regard to other religions i.e. religions other than the monotheist religions, the Quran also preaches

observance of the same degree of tolerance and forbearance. It does not even allow reviling of idols and such other things or objects which the followers of such religions may be worshipping as their lords or patrons (6:108).

In short, there can be no better lesson of tolerance, harmony and co-existence than the one spelled out by the three verses of the Quran which say "there is no force or compulsion in regard to religion" (2:256)," (telling the Prophet) you are not there to compel them into believing" (50:45) and "(asking the Prophet to tell the unbelievers) for you is your religion and for me is mine" (109:6).



#30


Adil Memon

37th Common

Join Date: May 2005

Location: Islamabad

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Islam: God's gift












By Jafar Wafa

It is a unique distinction of Islam that, unlike Christianity or Buddhism, it is not named after the founder of the religion. Nor the word Muslim restricts the followers of the Islamic faith to a particular race or nationality.

The reason of this uniqueness is not far to seek as 'Islam' and 'Muslim' are God-given words, not coined by humans.

Islam, now a proper noun in Arabic language, was used by the Almighty to specify the religion revealed to His last Prophet, Muhammad (peace be upon him). The word means, in reference to this particular religion, 'surrender unto God'. From this word are derived the proper nouns Muslim (plural Muslimoon or Muslimeen), again used in the Quran to specify the followers of the Prophet. So, prior to their use in the Quran, neither Islam nor its derivatives were commonly spoken or written in Arabic to denote a religion and its followers.

Islam and Muslim (and its plurals) are used in the Quran not only to specify the religion revealed to His last Prophet but also the religion of pre-historic Prophet Noah, and then Prophet Abraham, the patriarch of Syriac Hebrew people, the first Divinely-inspired person who, in the words of historian Arnold Toynbee, "arrived at a particular concept of God which is common to Judaism, Zoroastrianism, Christianity and Islam" ('Study of History'). It will not be out of place to mention here that Montgomery Watt says, alluding to Prophet Abraham's "belief in a living God", that "it is Islam alone that has preserved this reality" ('Muhammad at Madina').

The Almighty Allah, while introducing to mankind the words 'Islam' and its derivatives through His revelations preserved in the Quran, narrates their origin in Al-Baqra, the second Sura (or chapter of the Book) following the seven 'opening' verses (Al-Fatiha). This narrative appearing in Ayaat (or verses) 128-32 of the second Sura is summed up here:

While Abraham and Ismael were raising the foundation of the Kaaba, Abraham prayed: 'Our Lord! make us 'Muslims' (meaning literally: 'submissive to God') and make from our seed a nation of Muslims and raise up in their midst a Prophet from among them who shall recite unto them your revelations and shall instruct them in the Scripture, and in wisdom and shall chasten them and make them grow.' Responding to the prayer, Allah asked him to become a 'Muslim' which he did and the same thing he enjoined upon his sons, acting upon which Jacob told his sons that God had chosen for them the (true) religion and, therefore, they should die not save as Muslims.

Further, in the fourth Sura (Al-Nisa) there is a clarification that it was not for the first time that the

form and substance of Islam as a religion was conveyed to Prophet Muhammad through Divine inspiration. The relevant verses (163-65) of the said Sura can be rendered in English thus: "We inspire thee (Muhammad) as We inspired Noah and the Prophets after him, as We inspired Abraham and Ismael and Isaac and Jacob and the tribes and Jesus and Job and Jonah and Aaron and Solomon and as We imparted unto David the Psalms. And Messengers (or Prophets) We have mentioned to you before and Prophets We have not mentioned to you. And God spoke directly to Moses."

According to Islamic authorities, the third Ayat of the fifth Sura (Al Maidah) announcing the completion of the religion for Muslims and the choice of Al-Islam as their religion was, chronologically, the latest revelation conveyed to the Prophet during his Farewell Pilgrimage while he was addressing the assemblage of thousands at Arafat (Suburb of Makkah) where the whole of Arabia had embraced Islam, shortly before his demise after a brief illness at Madinah. The relevant verse can be translated in English thus: "This day have I perfected your religion for you and completed my favour unto you and have chosen for you as religion Al Islam."

According to verses 161-63 of the sixth Sura (Al-Anaam), believed to have been revealed in the year before the Prophet's migration to Madinah after thirteen years of his effort at Makkah, he was asked by Allah to declare: "My Lord has guided me to a straight path, a right religion, the community (millat) of Abraham, the upright, who is not an idolator."

Prophet Abraham was, like Prophet Muhammad (peace be upon both) born in a family of idolators and like him struggled and suffered hardships in preaching monotheism among his people. Prophet Muhammad was further asked by Allah to declare to the Makkans: "God has no partners. This I am commanded, and I am the first of those (in Makkah) who has become a Muslim."

The theosophical approach of Islam, the respect and veneration of all the Prophets and specially gifted and Divinely-inspired men, based on Quranic pronouncements, like the one quoted hereunder, is generally overlooked by the critics of Islam and, regrettably, not duly emphasised by the Muslim clerics.

The Quran says that "the Prophet (Muhammad) believes in that which has been revealed to him from his Lord, and so do the believers, in that which has been revealed to him from his Lord. Each one believes in Allah, his angels and His Scriptures and his Prophets (messengers) - We make no distinction between any one of His messengers." (Al-Baqra: 285).

The distinction between Messengers is, however, interpreted by Muslim theologians as referring to the chronological sequence of the various Messengers' appearance on the worldly scene. The basis of this view is provided by another Ayat (253 of Al-Baqra) to the effect that God has caused some of His Messengers to excel others - 'some to whom Allah spoke while some of them He exalted in degree'.

The above is the synopsis of the Quranic account of the origin of Islam, and the recognition of the

greatness and important roles of other Messengers of God, as named in the Bible with whom the first listeners of the Quran were fairly familiar, with an unequivocal assertion that God sent His Messengers to other parts of the world as well whose names have not been clearly spelt out for the obvious reason that the Arabs had absolutely no knowledge of them during the period of revelation.

The following excerpt from the Quran inculcates tolerance of other faiths and their true followers who have been promised their due reward for good deeds performed in this world with belief in their Creator and in the final accountability in the next world. The literal translation of the verses, as given in Marmaduke Pickthal's work, is this:

"Those who are Momins (i.e. Muslims who believe in Prophet Muhammad and that which has been revealed unto him) and those who are Jews, and Christians, and Sabaeens - whoever believe in God and the Last day and do good deeds - surely their reward is with their Lord and no fear shall come upon them, nor shall they grieve" (Al-Baqra: Ayat 62). The same message is repeated in Ayat 69 of Al-Maida to reinforce this particular idea or theme.

But this does not detract from the universally-accepted view of the Muslim theologians that Islam - the teachings and practices of Prophet Muhammad and the Scripture revealed to him - supersede all previous Scriptures and teachings of the earlier Prophets. This is supported by numerous verses in the Quran.



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