Marriage & family in Islam
By Prof Mohammed Rafi
ISLAM fully recognises the family’s role in the progress and well-being of society. The Quranic term for the community of Muslims is ‘Ummah’ and is derived from the root word ‘Umm’ which means mother, that is why the role of a woman is of extreme importance in the social fabric of a society that claims to be Islamic.

The concept of marriage, divorce and family life in Islam is different from the one prevalent in other religions. Since the parents’ mutual relationship plays an important part in the development of a child’s personality, the Quran considers a congruent and happy relationship between husband and wife as a pivot of family life. This relationship can be stable only if their attitude and temperament are compatible. Such men and women create a balanced and healthy environment in which their children grow up. In the Quran’s diction this is called ‘Nikah’ which literally means to absorb each other in the same way as raindrops are absorbed by earth. A couple executing this kind of contract is called Zauj’.

Allah directs that no momin (believer) should marry a mushrik woman and neither should a momin woman marry a mushrik man; because such marriages are bound to be incompatible and would drag you to hell in this world, as well as in the hereafter. In contrast, God invites you to heaven with a harmonious marriage (2:221). A valid question relates to the provision of Hoors for men in heaven but no such provision for women. While describing heaven the Quran says,’ Verily the God-Conscious will find themselves in a state secure amid gardens and springs wearing garments of silk and brocade facing one other (in love). Thus shall it be and We shall pair them with companions pure, most beautiful of eye’ (44:51-54).

According to Muhammad Asad, Hoor is a plural of both Ahwar (male) and Hawra (Female). Tabari, Razi and Ibn-e-Kaseer have referred to ‘Hoor’ as ‘pure companions’. The term is not gender specific and is used for both the genders. Therefore heavenly couples would be exemplary specimen of the ideal mixture of thought and deed. It must also be remembered that Zauj (Plural Azwaj) does not mean just wife. It means ‘complement’ that is, one has to be there to complete the other one. The husband complements the wife and the wife complements the husband.

A healthy, peaceful relationship with shared ideas and concepts is possible between two consenting parties only by mutual agreement. That is why the Quran calls Nikah a contract. Your wives have taken a firm covenant from you (4:21). By virtue of this contract a man and a woman pledge to accept the rights and obligations laid down by the Quran. The woman is absolutely free to marry anyone she likes. Man cannot marry a woman against her will (4:19). The Quran discusses this relationship in Surah Nisa 4:24. If the married life does not limit itself to the basic restrictions on which the ‘Nikah’ was established, then it is no longer ‘Nikah’; it degenerates to Safha or a relationship with no result.

The Quran describes mental and physical maturity as the first pre-requisite for marriage, whether male or female. (4:6). Contrary to the prevailing impression, how can minors enter into a solemn pledge and covenant? It is unIslamic to expect minors to give consent for such an important contract. Since Nikah cannot be solemnized in childhood, the question of appointing a guardian does not arise.

The Quran has not laid down any specific ceremony for marriage. There is no mention of any special person who should solemnize Nikah. As a contract, Nikah has to be ratified according to existing laws. It is equally important to proclaim the solemnization of Nikah. A marriage kept secret is not tenderized by the Quran (5:5).

Although there is no greater calumny, prejudice, ignorance and travesty of historical truth than to accuse Islam and its revolutionary Prophet (SAW) of lowering the position of woman. It must be admitted candidly that the present position of Muslim women in Muslim lands, particularly in Pakistan and India, is not her original position under pristine Islam. Her position today in all matters, including marriage, has been largely determined by the feudal heritage of Muslim land-owning upper class, and by the expedient and obscurantist opinions and verdicts of mediaeval Muslim jurisconsults who gave their interpretation of the Quran and the Sunnah under the commands and desires of Muslim despotic kings. It was also the result of the male-dominated milieu, and finally by non-Islamic customs and traditions.

It is noteworthy that the exalted Messenger (SAW) and some of his companions married more than once in times of social and military turbulence. In addition to slain men, there were examples where a woman would embrace Islam and her husband would not. The Quran does not allow a Muslim woman to marry or remain in marital contract with a non-Muslim. That had resulted in a large number of divorced women. So it was a matter of providing shelter and decent life. We must remember that when millions of men were killed in the second World War in Europe, innumerable European scholars and politicians strongly suggested that men of sound financial and emotional health be allowed to keep more than one wife to save society from chaos. The Quran has prescribed one wife at a time as a matter of rule. In case of constancy becoming extremely difficult, a second wife is allowed in her place. (4:20) It does not mean that a man is free to divorce his wife anytime he likes and bring another in her place. The Islamic government may allow a man to marry more than one woman only in exceptional circumstances. There are two essential conditions under which it can be allowed. Firstly, the man doing so can do justice to his wives; secondly, he is capable of supporting a large family. If any of these two conditions cannot be fulfilled, the second marriage is not allowed.

‘If ever such circumstances occur that in society men are lost and widows and orphans increase, especially women without husbands (4:127) and an equitable and just solution cannot be found.; under such circumstances it is allowed for the sake of protection of these widows and orphans, that you can marry out of these women, whom you like (those who are willing to marry you (4:19). For this purpose exception is given in the principle of ‘one wife’ at a time. In such an event, as the circumstances require and society demands, two or three or four wives at a time, can be taken in marriage. But if you feel that in doing so, you shall not be able to keep the scales of justice balanced amongst the different family members, then one man and one wife shall remain the law’ (4:3).

Trying to justify polygamy under the cover of this verse in ordinary circumstances and without specific conditions is nothing but open defiance of Quranic injunctions. If you ask somebody, he would say that he took a second wife because he was childless, as if God had enjoined upon him to increase the tribe of Adam and then come to Him failing which he would be sent to hell. On the contrary God Himself has said that children are born according to the laws of nature; some get boys and some girls, and some remain childless (42:50). Some give the excuse that because their wives were perpetually ill, they married again. According to their companionship, married life means that as long as your partner is healthy you keep her and the moment she becomes sick throw her out.

There is another misconception about marriage. The Quran addresses the Islamic society by saying: ‘Make proper arrangements for the marriage of those men and women who have not got adequate facilities for marriage’. To get married is not an injunction. Those who have to lead an unmarried life for whom the means to get married are not available, should control their passions. ‘Those who prefer a celibate life or have not the resources for marriage should exercise self control’ (24:33). The rules, regulations and traditions of marriage and family life, as they are practised today, are definitely not Islamic and it becomes very difficult to explain these practices to non-Muslims especially in the 21st Century when Islam is being targeted as enemy number one by the West.

Justice in Islam
By Sidrah Unis

MOST of the recent western legal concepts such as supremacy of law, equality before law, judicial independence and impartiality, juristic personality, legal representation, presumption of innocence, etc, were never alien to Islam.

Muslims can take just pride in the fact that from the beginning their judicial system was placed on lines that in substance are no different from those of the best systems of today. Here is a brief look at some of the main features of administration of justice in Islam.

1. Supremacy of law: In Islamic legal system, no ruler and no official can claim to be above the law. No acts, procedures, and decisions of any authority, howsoever high it may be, can be valid and binding as to the people they affect, save to the extent they are in consonance with the law.

2. Equality before law: The Quran and the Sunnah, which are the primary sources of Islamic law, put great emphasis on equality. Consequently, in Islamic legal system there cannot be one law for the ruler and one for the subject; one for the powerful and one for the weak; one for the rich and one for the poor. Government authorities enjoy no special privileges or immunities from the application of law. Even the Prophet of Islam did not consider himself or his family above the law. Instead of claiming any immunity from the law, he laid down the rule that even the head of the state may be challenged, in both official and private capacity, in the court.

The following statement of the Prophet (PBUH) which he made while deciding the case of a noble woman who had committed theft, demonstrates it all: “Verily those who were before you were destroyed because when a noble man from among them committed theft, they passed no sentence on him. By Allah, had Fatima, the daughter of Muhammad, committed theft, I would have cut off her hand.”

Also, during the course of his last sermon, the Prophet publicly offered to the community that if he owed anything to anyone, or had done any harm to anyone’s life or property, he was available to answer for it.

3. Judicial impartiality: The Quran says: “Surely We have revealed the Book to thee with truth that thou may judge between people by means of what Allah has taught thee. And be not one pleading the cause of the dishonest.” (4: 105)

It is agreed that the occasion of the revelation of the above-given verse was a dispute between a Jew and a Muslim, in which the Prophet decided against the Muslim. The Muslim, supported by his tribe, had falsely accused the Jew of theft. In a time when help was sorely needed for the defence of Islam, a verdict against a man supported by his tribe meant the loss of that tribe. But such considerations did not carry any weight with the Prophet and he cleared the Jew of the charge. Thus, the verse lays down that dishonesty must be punished, and the balance of justice must be held equal between friends and foes and between Muslims and non-Muslims.

The Prophet was known for his fair and impartial administration of justice. Along with Muslims, non-Muslims would also come to him for settlement of their disputes and he would adjudicate in accordance with their laws. He strictly observed the Quranic instructions regarding equality before law, and never made any distinction between litigants on the basis of religion or relations.

The Quran says: “O you who believe, be maintainers of justice, bearers of witness for Allah, even though it be against your own selves or (your) parents or near relatives — whether he be rich or poor... And if you distort or turn away (from truth), surely Allah is ever Aware of what you do.” (4:135) “O you who believe, be upright for Allah, bearers of witness with justice; and not let hatred of a people incite you not to act equitably. Be just; that is nearer to observance of duty. And keep your duty to Allah. Surely Allah is aware of what you do.” (5:8)

The extent to which impartiality is expected of a judge is also well illustrated in the story concerning Caliph Umar. He once had a lawsuit against a Jew. When both parties went before the judge, the latter rose in his seat out of deference to Umar. Umar looked upon this act of deference to one party as an unpardonable judicial weakness.

4. Judicial independence: In Islamic legal system, judiciary is independent of executive control. Judges can perform their functions without any interference and none can influence the course of justice with his authority or wealth. The following portion of a letter that was written by Caliph Ali to one of his governors, excellently explains the notion of independence of judiciary in Islam:

“Select for your Chief Judge one from the people who by far is the best among them; one who is not obsessed with domestic worries; one who cannot be intimidated; one who does not err too often; one who does not turn back from the right path once he finds it; one who is not self centred or avaricious; one who will not decide before knowing full facts; one who will weigh with care every attendant doubt and pronounce a clear verdict after taking everything into full consideration; one who will not grow restive over the arguments of advocates; one who will examine with patience every new disclosure of facts; one who will be strictly impartial in his decision; one whom flattery cannot mislead; one who does not exult over his position.

“But it is not easy to find such men... Once you have selected the right man for the office, pay him handsomely enough to let him live in comfort and in keeping with his position, enough to keep him above temptations. Give him a position in your court so high that none can even dream of coveting it, and so high that neither backbiting nor intrigue can touch him.”

Since law, in Islam, stands at the apex of social organisation, those who administer the law must likewise be elevated and kept free of all executive control.

5. Free administration of justice: In Islamic legal system, justice is administered free of cost. All citizens, regardless of their financial status, can get justice without incurring any expenses in the form of court fee, stamp duty, etc.

Conclusion: In Islam, the concept of justice is more comprehensive, vital, and sacred than in any other system of life. It is one of the fundamental objectives of the Islamic state to provide justice. Not only justice is considered to be a trust, a sacred responsibility, which is to be performed in conformity with the provisions of the Quran and the Sunnah; but the dispensation of justice also constitutes one of the most important acts of devotion.

JURISTS have defined justice and equality as keeping a thing in its right place, or keeping the balance. It is this which keeps the sky and the earth in their right places. If today justice were to be excluded from this world, there would be such a deluge of cruelty and brutality as would sweep off even our foundations.
The life of nations depends upon justice. This is a very important and valuable right which Islam has given to man.
The Holy Quran has laid down: “Do not let your hatred of a people incite you to aggression” (5:2) “And do not let ill-will towards any folk incite you so that you swerve from dealing justly. Be just; that is nearest to heedfulness.”(5:8) Stressing this point the Quran again says: “You who believe stand steadfast before God as witness for (truth and) fair play” (4:135). This makes the point clear that Muslims have to be just not only with ordinary human beings but even with their enemies.
Justice and equality were the two main factors for expansion of the Islamic state from Arabia to Spain and from there to India. Some Christians and Hindus say that Islam was spread at the point of the sword. But the sword the Muslims had in their hands was justice. Take any book of history you will find this event recorded therein. When Abu Obaida, the Muslim supreme commander of Syria, had to evacuate the Syrian town of Hims, in the face of a sudden attack by a superior Roman force, he summoned the padres and the elite of the town and said to them:
“We received revenue from you, so that we may spend it on your defence and betterment. But we cannot do it any longer, as we have to evacuate this town under duress. Therefore take back the seven hundred thousand dirhams you paid to us as revenue and tribute.” On seeing this astounding and unparalleled justice of their Muslim rulers, the Chief Padre said: “No deed of justice and equality can excel this unrivalled masterpiece of yours. By Holy Jesus, I give you my pledge that if ever we are at liberty to choose our rulers, we shall choose you Muslims and none other.”
After the conquest of Khyber, a treaty was made between the people of Khyber and our Holy Prophet (PBUH), according to which half of the annual produce was to be sent to the Bait-ul-Maal — the Muslim exchequer. In one year Abdullah-bin-Rawaha was sent to get the stipulated share. He divided all the grains into two equal heaps and permitted the people of Khybar first to choose either for themselves. The people collected large quantity of gold ornaments to bribe him. At this Abdullah-bin-Rawaha said, “You people have enraged me by offering this bribe. But remember, I shall not give up justice even in rage.” This greatness of the Muslim officer’s character had such an effect on the Jews of Khyber that one of them said with real conviction in his voice, “By God, the sky and the earth exist due to this justice of yours.”
Thousand of such remarkable events of justice and equality are recorded in our history. It was this deep sense of true justice and equality on the part of our forefathers which won the hearts of Jews and Christians of Egypt and Syria, and the worshippers of fire of Iraq and Iran. We are the upholders of the Quran. We have to set such a glorious example of the traditional Muslim justice, equality, mercy and kindness that the non-Muslims will be forced to sing our praises. We are commanded to be just and kind with others. Quran says: “Lo! God enjoineth on you to be just and kind.” [16:90]
At another place Quran says: “O ye who believe! Stand out firmly for God, as witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just, that it is next to piety.”[5:91]
“O ye who believe! Stand out firmly on justice and follow not the lusts of your heart.” [4:135]
Justice and equality to which Islam invites its followers is not limited only to the people of a particular country, tribe, nation or race, or the Muslim community as a whole. It is meant for all the human beings of the world. Muslims, therefore, cannot be unjust to anyone. Their permanent habit and character should be such that no man should ever fear injustice at their hands, and they should treat every human being everywhere with justice and fairness.
The Prophet (PBUH) has said that: “The life and blood of Muslims are equally precious” (Abu Dawud; Ibn Maja). In another Hadith he has said: “The protection given by all Muslims is equal. Even an ordinary man of them can grant protection to any man.” (Al-Bukhari; Muslim; Abu Dawud) In another more detailed Tradition of the Prophet, it has been said that those who accept the Oneness of God, believe in the Prophethood of His Messenger, give up primitive prejudices and join the Muslim community and brotherhood, “then they have the same rights and obligations as other Muslims have” (Bukhari).
Thus there is absolute equality between the new converts to Islam and the old followers of the faith. On an occasion, a woman belonging to a high and noble family was arrested in connection with a theft. The case was brought to the Prophet and it was recommended that she may be spared the punishment theft. The Prophet replied: “The nations that lived before you were destroyed by God because they punished the common men for their offences and let their dignitaries go unpunished for their crimes; I swear by Him (God) who holds my life in His hand that even if Fatima, the daughter of Muhammad, had committed this crime then I would have amputated her hand.”
Islam gives its citizens the right of justice and complete equality in the eyes of the law. As far as the Muslims are concerned, there are clear instructions in the Holy Quran and Hadith that in their rights and obligations they are all equal: “The believers are brothers (to each other)” (49:10).
The Prophet (PBUH) has said that: “The life and blood of Muslims are equally precious” (Abu Dawud; Ibn Maja). In another Hadith he has said: “The protection given by all Muslims is equal. Even an ordinary man of them can grant protection to any man.” (Al-Bukhari; Muslim; Abu Dawud)
This religious brotherhood and the uniformity of their rights and obligations is the foundation of justice and equality in the Islamic society, the society in which the rights and obligations of any person are neither greater nor lesser in any way than the rights and obligations of other people.

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ان تازہ خداؤں میں وطن سب سے بڑا ہے--------------جو پیرہن اس کا ہے وہ مذہب کا کفن ہے
یہ بت کہ تراشیدۂ تہذیبِ نوی ہے--------------------غارت گرِ کاشانۂ دینِ نبوی ہے
اقبال

CULTURAL diversity, like flux, is the law of human life. Diversity is something that characterizes everything that exists in this world — both animate and inanimate. More particularly, it is built in everything that breathes — plants, animals, and homo sapiens. Indeed, diversity characterizes individuals, groups, nations, cultures, and civilizations.
In a word, it is a pluralist world we live in. More specifically, it was pluralistic yesterday, it is pluralistic today, and it would continue to be pluralistic tomorrow, despite what Huntington envisages and proposes for a new world order in the coming decades.
In the current debate on Islam and Islamic civilization, Islam, incredibly though, has often been perceived and presented as envisaging a cosmos which calls for an unalloyed monistic society, with built-in fanaticism and zero-sum tolerance. This perception is inherently erroneous, ab initio and ipso facto, though. In sum, it stems primarily from a gross ignorance of the basic Islamic doctrines, if not from a jaundiced interpretation of these doctrines. For, even a cursory reading of the Quranic text indicates that pluralism has been averred again and again. Consider, for instance, the following verses:
Mankind! We created / You from a single (pair) / Of a male and a female / And made you into / Nations and tribes, that / Ye may know each other / (Not that ye may despise (Each other). (Surah 49, al-Hajurat: 13)
We sent not an apostle / Except (to teach) in the language / Of his (own) people, in order / To make (things) clear to them. / Now God leaves straying / Those whom He pleases / And guides whom He please: / And He is Exalted in Power, / Full of Wisdom. (Surah 14, al-Ibrahim: 4)
Those who believe and those who are the Jews and / The Christians and the Sabians — whoever believes / In God and the Last Day and does good works — / They have their reward with God, and no fear / shall come on them nor shall they grieve. (Surah V, al-Maida: 72)
The principle of pluralism, which and other surahs affirm finds fulsome expression in a statement as the climax to Surah al-Kafirun: Say: O ye / That reject Faith / Worship not that / Which ye worship, / Nor will ye worship / That which I worship / And I will not worship / That which ye have been / Wont to worship / Nor will ye worship / That which I worship / To you be your Way, / And to me mine. (Surah 109, al-Kafirun: 1-6)
Such affirmation in religious freedom is the hallmark of Islam alone. More remarkable, no other religious text affirms this principle so explicitly as the Qur’an does.
Not only in principle, but in practice as well, Islam sanctified pluralism and cultural diversity. This principle, for instance, was recognized and practised in the first Islamic state, founded in Madinah in 622/623, by the Prophet (PBUH) himself, soon after the hijrah (622). The foundational document, on which this state was raised, was the Misaq al-Madinah or the Covenant of Madinah, 622/623. And for the governance of the multi-racial, multi-lingual, multi-cultural, and multi-religious Madinah, the Misaq sanctified the principle of religious, racial, cultural and linguistic pluralism.
Besides the immigrant Qurayshite Muslims, Madinah was then inhabited by the prominent Arab tribes of Aws and Khazraj (which had, by and large, been converted to Islam over time) and several Jewish tribes (including that of the more important Banu’Awf). This Misaq, often referred to as the first written “charter of rights and duties”, guarantees the rights of different entities — racial, religious, cultural, and linguistic — as never before, and they were, moreover, considered as integral parts of the Islamic-orientated civil society. Article 2 of the Misaq pronounces the Qurayshite and the Medinite Muslims as constituting “a political unit (ummah) as distinct from all the people (of the world),” and Article 25 lays down that “the Jews of the Banu ‘Awf shall be considered as a community (ummah) along with the Believers, for the Jews being their religion and for the Muslims their religion...” The subsequent articles (26-35), and 46) include other Jewish tribes within the Ummah canopy.
Thus, pluralism came to constitute, as it were, an integral part of the foundational groundwork of the first Islamic state. And the society Islam had sought to establish since its inception was an equitable and tolerant one i.e., a society which is absolutely free from the cantankerous evils of creeping prejudice and invidious discrimination, and which does not debar anyone from his entitlement to a fair deal on the basis of his race, language, culture, and religion. Thus, fourteen hundred years ago, Islam had set its face against the extermination of minorities through ethnic cleansing as witnessed in the blood-drenched twentieth century in Bosnia, Kosovo, and Kashmir.
What is more remarkable about Muslim societies and the Muslim principles of governance is that not only during the era of classic Islam but long after it the overriding principle of racial, religious, cultural and linguistic pluralism was more or less operative in Muslim lands. Thus, for instance, the Muslim rulers in India, both the Delhi Sultans (1206-1526) and the Great Mughals (1526-1707), followed an ‘open-door’ policy, a policy that was receptive to other influences in the widest political and social sense of the term.
No one for that matter was barred on the basis of race and religion from seeking opportunity in the land, and earning the reward of talent and merit. Even Europeans who came to India in increasing numbers during the 16th and 17th centuries found the climate congenial to a recognition of their talents and to reaping the fruits of their labours: some, like the jeweller Tavernier, traded; some, like the French doctor Bernier, practised their professions; and still others served the Mughal government as artillery men or as ordinary soldiers.
Thus, Islam had affirmed, and Muslim society had largely practised, the hallowed principle of pluralism and cultural diversity. Indeed, Islam in its doctrines and Muslim societies in history present an anti-thesis of the horrendous picture of Islam painted by the latter-day western polemicists, propagandists, and jaundiced observers.
Now, a word about inter-cultural dialogue. There are, at least, two ahadis which, impliedly, call for such a dialogue — the oft-quoted hadith, “Seek ye knowledge from China”, for one. It literally meant that a Muslim was decreed to seek knowledge, even if he had to travel all the way to China (just imagine what all it meant to travel to China in the seventh century!). And how could one seek knowledge without engaging in inter-cultural dialogue?
The Prophet (PBUH) had also decreed that “the word of wisdom is the cherished object of the believer; wherever he finds it, he has a greater title to it” (in Maaja/Tirmizi). Now what do these ahadis imply? They imply a recognition — not only of the existence of civilizations other than that of the Muslims but also that these civilizations posit something which is in the interest of common good and which Muslims can conveniently borrow and adapt for their own progress and prosperity. And since you wouldn’t borrow and adapt elements from a civilization which you really don’t consider worthwhile and worthy of esteem, it also means a recognition of the cardinal fact that the world comprises several civilizations worthy of note and esteem.
In other words, it’s a pluralist world in terms of societies and civilizations. And it is because of such positive and progressive teachings that the Muslims in the classical period, though masters of half the then known world — by 712 AD they were the sovereign power from Spain on the one hand to Sindh on the other — they had developed the tradition of acquiring knowledge from the “civilized” people whom they had come in contact with, though through conquest.
As a corollary, the Muslims did not myopically confine themselves to Arabic, their mother tongue, alone but avidly learnt the languages of the people whom they had worsted in the field of battle, because these languages were then the repository of the state of the art in various sciences. Once this was accomplished, Muslims moved on to the next major step of translating the works in these languages that had contributed to the arts and the sciences, into Arabic, and of borrowing, adapting and assimilating elements from the Greek, Syriac, Iranian and Indian civilizations.
Because of this exercise, the Muslims shone forth in various branches of knowledge and in the arts, and contributed substantially and significantly to the onward march of humanity. This they did from the eighth to the 13th century i.e., till about the fall of Baghdad to Halaku’s hordes in 1258. They had, thus, stood as the pioneers and the minarets in various fields for some five centuries, with Ibn Khaldun from the Maghreb being the last outstanding figure in the 14th century. The fall of Baghdad marked the decline and downfall of the Islamic/Muslim civilization, and for over seven centuries now the Muslims have yet to turn the tide of history.
And since Baghdad they have swerved from the inductive method which the Quran commends at several places, and have turned their back on the erstwhile trend of borrowing, assimilating and adapting elements from other civilizations. In the ultimate analysis, this represents the core cause of their present backwardness. And if only because of an inferiority complex vis-a-vis, especially, the western civilization, they had unwittingly opted for the readily available easy choice of receding into a newly devised hard-crusted shell, and refused to give due recognition to other civilizations for what they are worth. In the process, the tradition of inter-cultural dialogue got irretrievably eroded.

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ان تازہ خداؤں میں وطن سب سے بڑا ہے--------------جو پیرہن اس کا ہے وہ مذہب کا کفن ہے
یہ بت کہ تراشیدۂ تہذیبِ نوی ہے--------------------غارت گرِ کاشانۂ دینِ نبوی ہے
اقبال

Need to follow true Islam
By S.G. Jilanee


“IF you have any tears, prepare to shed them, now,” said Mark Antony to the Romans over the corpse of Julius Caesar. The predicament Muslims today are facing at the demise of their self-esteem is far more poignant. The faith that, with its magic had, once upon a time, tamed wild and rough people into polite, soft-speaking humans; welded warring tribes into a selfless fraternity; turned slaves into masters and desert nomads into rulers, seems to have lost not only its fire but even its warmth.

Allah had hailed Muslims as “the best community” (3:110). They should have, therefore, been the ones to hold their heads high and put their chests out not just as the recipients of His final Message, but especially because that Message is preserved intact, in its original purity. The Prophet (PBUH) was a historical person. Each and every event of his life has been faithfully chronicled by unimpeachable sources. Every word of the Divine Revelation was both memorised by more persons than one and promptly written down. Their Book is the Mother of all Books — ummul kitab.

Islam is not peace only in name. It bends farther backwards than any other religion in pursuing peace and avoiding conflict. No other religion declares that taking an innocent life is like killing the entire humanity and vice versa (5:32). None offers anything comparable to the Peace of Hudaibiya or the Covenant of Medina. None can produce an injunction like “stand out firmly for justice, as witnesses to Allah, even as against yourself, or your parents, or your kin ..” (4:133).

Talk of meekness? Which religion tempers its sanction for retaliation with strict prohibition against any excess? Which commands its followers to revere all prophets from Adam (A.S.) to Muhammad (S.A.W.) as Messengers of Allah, “making no distinction between one and another” (2:285). Which lays down, “Revile not ye those whom they call upon besides Allah, lest they out of spite, revile Allah in their ignorance. (6:108)?

It is therefore a miracle to find some reputed scholars from the “other” camp, coming to Islam’s defence with a vigour that many Muslims should envy. One such is Richard Bonny, an eminent Christian scholar, who, after an exhaustive study of the subject of jihad, highlights its noble spirit by contrasting it particularly with the outright massacre permitted in the Jewish herem.

Robert Winston, a practising, hard core Jew and a renowned scientist, is another. As if improving upon Bonney he says, “jihad is certainly not ‘holy war’ to convert non-believers. This is a stereotype which was promulgated by Christian crusaders... while Muslims encourage conversion it is never regarded as acceptable to force a person to accept Muhammad’s message”

To emphasise that Islam requires believers to be patient with non-believers rather than put them to the sword as many non-Muslim writers allege, Winston quotes 73:10: “Bear with patience what they say, and when they leave give a courteous farewell,” and 86:17: “Deal gently with un-believers; give them enough time [to change their minds]” This is refreshing departure from “There is no compulsion in religion (2:256)” that Muslims invariably quote.

“Islam is no more a warlike faith”, says Winston. “Although the word Islam means ‘surrender,’ it actually has the same root as shalom in Hebrew, meaning ‘peace.’” Discussing the basic features of (armed) jihad he concludes, “Consequently, it is a profound misrepresentation to believe that jihad covers wars of aggression, border disputes, the intention to colonise, or acts of terrorism or indiscriminate bombing.”

Sharia is another bee in the non-Muslims’ bonnet. And Muslims seem unable to face up to the charges levelled particularly against some of the penalties under sharia. Here, too, Robert Winston offers a robust defence for the punishments for theft and adultery and the requirement that the sentences be carried out in public.

On the amputation issue he quotes the New Testament (Mark 9:43) where Jesus says, ‘If your hand causes you to sin, cut it off. It is better to enter life maimed, than with two hands go to hell ..’

Similarly he points out that the preconditions prescribed to prove the crime of adultery make it practically impossible to execute the punishment. And, finally, explaining the requirement that a legal sentence of punishment be carried out publicly, he says, “This is not done to please a bloodthirsty or sadistic people but to ensure that justice is seen to be done and that punishment does not exceed what has been prescribed.”

The Jews too have their universities and educational institutions for orthodox teaching. The Hasidic Jews wear a particular kind of dress that seems outlandish to the modern eye. Yet they are not denounced as obscurantist or backward. When a ranking rabbi declines to shake the hand of Mrs. Laura Bush there are no frowns.

What then is the secret of the Judeo-Christians’ self-confidence and the Muslims’ self-consciousness? Why do Muslims wear a crestfallen, guilty look? Writers invariably attribute their decadence to their loss of interest in the pursuit of inquiry and in learning other disciplines. The madressah exemplifies it best. It was a noble institution from which the West adopted the practice of graduation ceremonies with the tassels and the robes. Today it produces batches of zombies, to be hired only to lead prayers, salmons marriages or perform the last rites for the dead.

But lack of knowledge in other disciplines is not the only factor. Another equally critical shortcoming is the lack of knowledge about other religions. To fight your enemy you must know what weapons he uses. The graduates of the theological universities of the Jews and Christians are not only abreast of the latest in other disciplines; they also delve into the Quran and hadith even if to twist their meaning.

It should be clearly understood that Islam and Quran do not depend for their protection and glory on anyone. Allah has declared: “Without a question We have sent down the Message and We will assuredly guard it.” (Hijr: 9). If, therefore, Muslims opt to deviate from the straight path, they would not at all harm Him or Islam but invite doom for themselves. The truth of this statement is evident from the situation Muslims are facing today. The only way for us to avoid being kicked about is to resuscitate our self-esteem by investigating where we went wrong and rediscovering the magic that had shot Muslims to the highest pinnacles of fame in the past.

TODAY when a new world order is being forced on the world, humanity in general and Muslims in particular, we need to look up to and practically follow the message given to us by the Holy Prophet Muhammad (SAW). Mere processions, celebrations and hollow expressions of devotion will not lead the Muslims out of the abyss of darkness, dismay, disappointment and humiliation onto the road to dignity, honour, respectability and authority.

Numerous books have been written about the benefactor of humanity by Muslims and Non-Muslims. While the West is often criticised by the Muslims for being disrespectful to the Prophet, there have been great philosophers, thinkers, poets and leaders who have not only eulogised Muhammad (SAW), but have presented him as a model for humanity. Excerpts from the writings of these great thinkers show that Muhammad’s ideal character is universal and for all times.

The Encyclopaedia Britannica under the article on the Quran mentions “Of all the religious personalities of the world, Muhammad was the most successful.”
“A silent great man, he was one of those who cannot but be in earnest: Whom Nature herself has appointed to be sincere. The word of such a man is a voice direct from Nature’ sown heart. No other man has founded a strong and enduring monotheistic religion” (Thomas Carlyle “On Heroes. Hero Worship and the Heroic in History”). “Philosopher, orator, apostle, legislator, warrior, conqueror of ideas, the restorer of rational belief, and the preacher of a religion without images. As regards all standards by which human greatness may be measured, we may well ask: Is there any man greater than him?” (Alphonse La-Martine ‘Histories De La Tourquie’).

Referring to the ignorance of the western world about Muhammad’s devotion to God and righteousness of conduct, G. Lindsay Johnson (The Two Worlds) says: “The ignorance displayed by most Christians regarding Islam is appalling. Muhammad alone, among the nations at that time, believed in One God. He insisted on righteousness as the source of conduct, and of respect to all other peoples, and of justice and mercy to and moderation in all things and to hold in great respect learning of every kind.”

Prof. K.S. Rama Krishna Rao (Muhammad — the Prophet of Islam) says “In the person of the Prophet of Islam we see the rarest phenomenon on earth walking in flesh and blood i.e. the union of the theorists, the organiser and the leader in one man!” Throughout history religious scholars and historians have given importance to miracles. Superstitions and misplaced conceptions of faith had made miracles a prophetic necessity. The same was demanded of Muhammad (SAW). This had made him despondent and on such occasions the Divine Revelation counselled him to remain firm and not give way to despair. He occasionally grew impatient and felt frustrated when he often came across people who were completely unresponsive to his words.

The Quran guided him to be patient, forgiving and tolerant, “Haply you will kill yourself with grief if they do not believe in the message” (18:6). The Quran also reminded him that the purpose of Divine Revelation (Wahi) is not to compel man, but to make him aware of the vices and virtues of life. It imparts the requisite knowledge to man, who is then free to act upon it or not. “Say it is the truth from Allah then whosoever will let him believe and whosoever will let him reject” (18:29). Muhammad SAW would always tell the people that Allah wants them to serve and accept the truth through understanding and not dogmatically and irrationally.

To act as a perfect model for humanity, the Prophet had to pass every phase of life. According to Washington Irving “His military triumphs awakened no pride or vainglory as they would have done had they been affected for selfish purposes. As to the temporal rule which grew up in his hands, he used it without ostentation. So he took no step to perpetuate it in his family.”

Arnold Toynbee (The World and the West) says: “The solution to all international conflicts lies only in embracing Islam en masse because Islam is the only religion that can transcend nationalism. I will hope for the day when all humanity will break this idol and unite as the children of God.” According to Goethe: “The message of Muhammad is flowing towards its noble destination like a pure, fresh and transparent rivulet.” Dr. E.B. Hocking (The Universal Faith) Says,” All religions save the word of Muhammad are broken boats. They cannot take humanity to the shore of serenity.”

He emphasised that the measure of greatness lay in virtuous deeds and piety. The new world order recognises the survival of the fittest and most powerful. Muhammad’s message puts forth the principle of the survival of the most beneficial to mankind.

Islam disapproves asceticism and it was for this reason that Muhammad held the use of the delicacies and enjoyments of life lawful. He always said that he had no treasures, nor did he claim to know the secrets of the future (18:110). The Arabs were a superstitious people like most of the Muslims today. Had Muhammad so wished he could have claimed any supernatural power for himself. Many incidents occurred in his lifetime when people would have ascribed divine powers to him; but he rejected all such suggestions by a plain denial. According to M.H. Hyndman (The Awakening of Asia): “Muhammad never assigned himself a status of more than a common man and a messenger of God. He was a man of spotless character who always had confidence in himself and in God’s help.” Bernard Shaw (The Genuine Islam) says,” Islam is the only religion in the world that will remain eternally practicable with changing times. I believe that if today an autocrat of Muhammad’s calibre assumes world leadership, he could solve all problems facing humanity. I predict that tomorrow’s Europe will embrace Islam.”

Today when there is need for an inter-faith dialogue, it must be remembered that Prophet Muhammad was most intimately aware of Jewish and Christian beliefs and practices. The Jewish and Christians communities were spread all over Arabia. He shared their belief in the supremacy of one God Who had spoken to Moses, Jesus and Abraham. He revered all the heroes of Jewish history, all the Old Testament prophets as King David and Solomon with the same passion — if not more — as shown by any Jew. Throughout his life he treated the followers of these religions with great affection. The Quran goes out of its way to honour both Jesus and his Mother, Mary (Miriam), gets more of a mention in the Quran than any of the four canonical Gospels.
In Madina, Muhammad ennobled and enlarged the laws of Moses and brought down upon earth the kingdom of heaven promised by Jesus. He produced a state populated and worked by men without any vice; men who needed no police force to keep them in order, who had no prejudice of class, race or colour left in them. Men amongst whom was no distinction between rulers and the ruled. For the first time in history, hereditary right to rule gave place to a right by consultation and election, and, no matter whosoever was appointed governor or on governing body, was only there to see that the Divine injunctions were faithfully followed and implemented.

The gist of Muhammad’s prophetic message lies in the words of Jaffar Bin Abu Talib in the court of the Abyssinian King Negus (Nejashi): “We were an ignorant and misled people. We worshipped images and idols, ate dead bodies, were lewd and ill-treated our neighbours. We had long been in this condition when God sent a Prophet to us amongst our own people whose noble birth, truthfulness, honesty and righteousness were well known to us. He ordered us to obey God alone and not to make anyone His equal. He commanded us to speak the truth, to give back safe and whole what is entrusted to us by others to be affectionate to our relations and kind to our neighbours, to shun wicked acts, licentiousness and bloody quarrels. He told us not to bear false witness, nor deprive the orphans of their property. He also told us to be kind to women. We have taken his advice and admonitions to heart and have followed all the orders of God.”

As Muslims we should assess our lives in the light of what Muhammad (SAW) preached and practised. As Hazrat Aisha (RA) said he was the walking example of how the Quran should be practically followed.

He would accept invitations to wedding feasts, visit the sick and accompany a funeral procession. He would go to the house of poor to console the afflicted and to comfort the heart-broken. He would go alone among his enemies unguarded and without the least show of pride. He excelled in hospitality. He shared his food, even in times of scarcity, with others he was eloquent without circumlocution; and when he spoke he spoke with emphasis and deliberation and no one could ever forget what he said. He liked perfume and disliked strong offensive smells.

He honoured the well-behaved and pardoned those who apologised. He never uttered any thing but the truth; lawful games he would witness and never a moment passed without his doing something important for God. He never cursed anyone and when maltreated he never took revenge save when God was reviled. His habit was to be the first to greet whomsoever he met. He was very fond of children and would stop them in the streets and pat their cheeks. These are but only a few examples of the benefactor of humanity.

In the present day scenario we should refute the accusations and doubts that non-Muslims cast on his life and achievements and erase the hostilities that have arisen due to ignorance and lack of knowledge about him. “The sayings of Muhammad are a treasure of wisdom not only for Muslims, but for all mankind” (M.K. Gandhi ‘Preface to the sayings of Muhammad’ by Suharwardy). He was the only messenger who himself worked out all the principles he taught to others. History fails to show any personality where we find the assemblage of all the virtues that constituted an evolved humanity.

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ان تازہ خداؤں میں وطن سب سے بڑا ہے--------------جو پیرہن اس کا ہے وہ مذہب کا کفن ہے
یہ بت کہ تراشیدۂ تہذیبِ نوی ہے--------------------غارت گرِ کاشانۂ دینِ نبوی ہے
اقبال

Islam’s accent on justice

By Haider Zaman


DOING of justice is one of the key features of the Quranic teachings. It has been specifically termed as akin to piety (5:8). Its importance and practice have been emphasised in several ways. One is when the Quran directly enjoins the believers to do justice and refrain from doing injustice (16:90).

The other is when the Quran says that Allah loves those who do justice (5:42) and warns those who carry the burden of the sins of inequities (injustices) (20:111) with a categorical declaration that for unjust there will be no helpers. The third is when the Quran enjoins the believers to be firm and foremost in doing justice for the sake of Allah (4:135). Normally whatever a person does, he does it for his own sake. But through this verse the Quran enjoins the believers to do justice for the sake of Allah which shows how important doing of justice is.

There are three factors that invariably take one away from the path of justice. One is lust, the other is affiliation or relationships and the third is enmity. The Quran expressly exhorts believers not to be influenced by these factors. It says: “We said O David we have made you vicegerent in the earth, therefore judge aright among the people and do not follow lust for it will take you away from the Way of Allah” (38:26).

The Quran enjoins the believers to do justice even if it may be harmful to themselves, or to their parents or to their relatives and irrespective of the fact that the party concerned is rich or poor (4:135). It means that they have to do justice uninfluenced by self-interest or any other affiliation or motive. The Quran further exhorts the believers to be so steadfast in doing justice that their enmity with some people does not turn them away from the path of justice (5:8). In other words, they have to be just even to enemies.

The Quran not only highlights the importance of justice but also tells us how to do justice when it says “we sent our messengers with clear signs and sent down with them the Book and the balance so that the people stand by justice” (57:25). The verse, in fact, tells us that Allah sent His Messengers and with them the Books to enlighten the people, among other things, on the importance of balance so that they learn how to do justice.

The word “balance” implies the maintenance of equilibrium. In the sphere of human activities when the norms of balance are applied in the exercise of discretion, whether in relation to one’s self or in relation to others, or in the exercise of authority or in the delivery of judgment or decision in regard to others in general and their rights and obligations in particular, it is called justice.

Dispensation of justice assumes particular significance when it is in regard to the determination of the rights or obligations, or the guilt or innocence of others. The modern jurisprudence has identified three principles commonly known as the principles of natural justice the observance of which could be sine qua non to the doing of justice. One is that no one shall be condemned unheard. The other is that justice shall not only be done but shall manifestly seem to be done. The third is that no one shall be a judge in his own cause. All these principles are in the observance of the norms of balance as enjoined by the Quran.

The first and foremost requirement of observing the norms of balance could be that every allegation must be met by an appropriate explanation. The person alleged to have done something wrong, or to have failed to discharge an obligation, must have an opportunity to explain his position in respect of the allegation. Without such opportunity it will not be possible to observe the norms of balance. The decision of David in the dispute between the two brothers over the ownership of an ewe (38:22,23) could be the best example.

Although the decision of David was manifestly right but in spite of that he fell down prostrate and sought Allah’s forgiveness after giving the decision, the only plausible explanation of which could be that it occurred to him that he gave his decision without hearing the other party. The principle that could be deduced from this story would be that no one shall be condemned unheard even if he is manifestly wrong.

The other requirement of observing the norms of balance could be that the person giving decision in the dispute between the parties gives equal opportunities to the parties to present, plead and defend their claims and positions, as the case may be, weighs the evidence adduced and the arguments and counter arguments put forward on even scales, gives due consideration to the contentions raised and pleas by the parties and delivers judgment on merit, uninfluenced by any extraneous consideration. This, in other words, implies that justice shall not only be done but shall manifestly seem to be done.

The third requirement of observing the norms of balance could be that the person giving the decision in a dispute involving the rights and obligations of others is unbiased and has no personal interest in the case. Balance is disturbed when the person giving the decision is biased or becomes a judge in his own cause. This is the third principle of natural justice deducible from the observance of the norms of balance as enjoined by the Quran.

An excellent example of the observance of the norms of balance cited by the Quran, could be when the standing crop in the farm of a person was destroyed by the sheep of another person. The matter came up for decision before David who ruled that all of the sheep should be given to the owner of the farm. Solomon came to know about the decision who said, if he were to decide the matter he would have given a different decision.

When David heard about it, he called his son Solomon and asked him what decision would he have given in the matter. Solomon said his decision would have been to give the sheep in the charge of the owner of the farm so that he could make use of them and the owner of the sheep would have been asked to sow seed in the farm and raise another crop. When the crop reached the same stage, in which it was when destroyed, the farm had to be given to its owner and the sheep returned to their owner. David agreed and pronounced the same decision.

The earlier decision of David, as may be seen, was not balanced. The compensation awarded was out of proportion to the loss caused. The loss was of the produce of the property, the corpus of the property was not destroyed. The decision of Solomon was balanced. The owner of the farm was compensated in proportion to the damage caused. The owner of the farm suffered the loss of crop and had nothing to live on till the fresh crop was grown. He got the crop in the same condition in which it was when destroyed. For the intervening period he was compensated by the use of the sheep for his livelihood. The loss suffered by the owner of the sheep was not more than what was necessary for making up the loss caused. That’s why the Quran says Solomon was inspired by Allah with the (right) understanding of the matter (21:79).

The doing of justice, whether in matters involving the rights and obligations of parties or the liability of persons, civil or criminal, largely depends on evidence. It is because of this reason that the Quran lays special emphasis on the production of proper and relevant evidence. As it says “cover not truth with falsehood, nor conceal the truth you know it” (2:42). It says again “and never conceal evidence for he who conceals it, has a sinful heart” (2:283) and to be staunch and firm in giving evidence (4:135).

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My ALLAH it is enough for my respect that I m "Your" person & it is enough for my pride that "You" are my GOD."You" are exactly the way I desire.Thus please mould me the way "You" desire.

By Jafar Wafa

To know the future has been the greatest urge of mankind, and its inability to peer into the future, perhaps, one of its biggest regrets.

In Biblical times, a prophet was supposed to foretell the future and warn his people of the impending calamity. The Hebrew word for Prophet is ‘nabi’, meaning a seer and warner. Even in ancient Arabia, before the advent of Islam, it were the ‘Kaahins’, who professed to have access to the unknown future and who had set up their own places of worship, held sway over the minds of the people.

But no one except those who were ‘inspired’ by Allah, in other words, the Prophets, whose sources of information, observation and experience are not restricted to the five senses could actually see the future like an eye witness. The Prophets of God have recourse to the spiritual, or angelic, medium. Only the pious and saintly persons, called Auliaullah (literally, ‘Lovers of God’) are supposed to partially share this facility with the Divinely-inspired Prophets. Not the ordinary folk.

Prophet Muhammad (peace be upon him) is reported to have narrated to his pious companions on various occasions the shape of things to come, as he visualised them as the Final Prophet. Every one will concede that the Prophet of Islam has an extraordinary place in the history of making, having been ranked as the topmost person out of “the hundred” considered by Hart, a non-Muslim. His prophecies as narrated to his companions, on various occasions, some on the basis of direct revelation from the Almighty and some on indirect indications received from above, have an aura of absolute truth for Muslims, if not for others, and have to be taken note of.

It will be enlightening for the readers if some of the Prophetic prophecies, which have political, or historical, significance, are described briefly:

The Prophet had given glad tidings to his small band of followers in Madina, while trenches were being dug on the peripheries of the city to obstruct the Makkan horsemen who were about to ride into the city with weapons of war. It was on this occasion, when their existence was even at stake, he pronounced loudly that he had received clear indications that these very Muslims would, shortly, become a force to reckon with and that, in the near future, the Roman and the Persian empires, the two superpowers of the day, would be run over by them and Egypt would also be conquered and annexed by them and later, they will have to even face the Mongols who will be distinct because of their “oblique, narrow eyes and broad faces”.

How the Arabs rose from strength to strength and conquered the whole of the Middle East and North Africa by liquidating the Roman and Persian empires and peacefully penetrating in Asia Minor is history.

This prophecy about liquidation of the two superpowers of the 7th century A.D. materialised when Syria and Iraq were conquered during Hazrat Umar’s rule and, as foretold, that “Arabs of Madina will migrate there en masse” (Muslim’s compilation of Traditions), these two countries are now inhabited, almost entirely, by Arabs.

Similarly, as recorded by Muslim, on the authority of Hazrat Abu Zar Ghifari, that the Holy Prophet had told him that Egypt will be conquered by Muslims during his (Ghifari’s) life time, who not only lived to see this event to happen but also had the opportunity of visiting Egypt. Similarly, the books of Traditions refer to the Holy Prophet having predicted the conquest of Khuzistan, Kirman, Jerusalem and Constantinople all of which came true.

The Holy Prophet had hinted, without specifying the period, (Muslim: Bab-e-Fitan) that there would be “bloody battles” in Syria between Christians and Muslims. This has already happened if it is taken to mean the earth-shaking Crusades which began in 1099 A.D. and ended with the re-conquest of Jerusalem by Saladin (Salahuddin Ayubi) in 1244 A.D.

While the Crusades ended in early 13th century, the hordes of Mongolian Tartars appeared on the scene as a pestilence. This important historical event too was foretold by the Prophet, having been reported in various ways by various narrators of Traditions. The concise version in Bukhari’s Babe-Alaamat can be rendered in English thus: “The world will not approach its end until Muslims fight non-Arab (Ajami) Turks (meaning Tartars) whose faces would be reddish and flat with snub noses, and small eyes, and whose garments would be of hairy hides, and such would be their socks and footwear”.

Although the Prophet had not seen these Mongols in his life time, as they emerged from their seclusion in 13th century, or six centuries after the Prophet’s death, their description is like an eye-witness account. They plundered the flowers of Muslim civilisation at Samarkand and Bukhara, and, led by Halaku, sacked Baghdad in 1258 A.D.

Two prophecies which relate to the current period of history are of grave implications. They are as under:-

There will be “a memorable and decisive war in Syria between Muslims and Jews”. This particular prediction appeared to be strange in the Prophet’s time, and even centuries later, as there was no Jewish state and no Jewish army till the infamous Balfour Declaration granted the land of the Arabs to the Jewish diaspora which led to the creation of what is now Israel, located in a small part of what was known as Syria in the Prophet’s time.

When, numerically, Muslims will be counted as a big nation (as opposed to their small population during the Prophet’s time), other nations of the world “would coalesce and join each other just as hungry persons rush and jostle with each other when they see a basketful of eatables”. Such a grand coalition will attack Muslims. Who at that time, despite their sizable numbers will have neither pride nor prestige left because of their hankering after worldly gains. The above two predictions have been quoted by Syed Sulaiman Nadvi in Seeratun Nabi Vol, 3 and are based on reliable traditions.

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The sign of an infidel is that he is lost in the world,
The sign of the believer is that the world is lost in him

TODAY the greatest problem which Islam is facing is its presumed linkage with terrorism. It is very disturbing to note that an impression is there among western nations and countries that Islam is a militant religion and it was spread by sword and still its religious theory is based on fundamentalism and on so-called terrorism.

Islam is misrepresented by western media in this regard. It is very ironical that western pundits linked the most peaceful religion of the world with terrorism and violence. They always projected Muslims as aggressors, tyrants and despots who trampled the human rights under their feet.

As far as Islam is concerned, it’s a religion which promotes peace and condemns terrorism. It is a tolerant religion and there is no room for terrorism and violence. Islam is a religion that has held terrorism as inadmissible from the outset. Islam has been an upholder of peace, not terrorism, from day one. Islam desires peace to prevail in the world. The Quran calls the ways of Islam as the paths of Peace (5:16).

It is mere ignorance of Islamic teachings that leads the West to promote propaganda against Islam and against its stand on peace. Islam has always projected universal peace for humanity, peace which is to be observed and respected in all circumstances, irrespective of whether a person lives in or outside the territory of the Islamic state and whether he is at peace or war with the state. Human blood is sacred and may not be spilled without justification; it is not permissible to oppress women, children, old people, the sick or the wounded; a woman’s honour and chastity must be respected in all circumstances, the naked clothes, the wounded or diseased treated medically, and the hungry must be fed.

Islam is a religion which teaches non-violence. According to the Qur’an, God does not love ‘fasad’ and violence. What is meant here by ‘fasad’ is clearly expressed in Quran. Basically, fasad is that action which results in disruption of the social system, causing huge losses in terms of lives and property. We can say with certainty that God abhors violent activity being indulged in human society, as a result of which people have to pay the price with their possessions and lives. This is supported by other statements in the Qur’an. For instance, we are told in the Qur’an that peace is one of God’s names (59:23).

At no place Islam promotes the killing of the innocent and allow the destruction of public and private property. At no point Islam preaches to disturb the social order of the society by promoting violence and terrorism. In fact contrary to this, Islam is a religion of peace and protection of life, property and social order is one of the rights of individual, Islam wants to establish at all costs. To start with let’s take a look on Islamic teachings regarding right to life. The right to life in Islam is so much protected and emphasises that no one has the right to violate any one’s right to life in this regard. The Holy Quran says, “Do not kill a soul, which Allah had made sacred except through the due process of law.” (6:151).

In another verse Allah Says, “Nor take life which Allah had made sacred except for just cause.” (17:33). The Holy Quran says, “If anyone slew a person unless it is for murder or for spreading mischief in the land, it would be as he had slewed the whole humanity.”(5:32)

Prophet Mohammad (PBUH) is reported to have said, “One who kills a man under covenant (a non-Muslim citizen of an Islamic state) will not even smell the fragrance of paradise.” (Sahi Bukhari)

Even in a state of war, Muslims are not allowed to kill the opponent in a barbaric manner. Prophet Mohammad (PBUH) said on ghazwa that “if you want to kill, kill by a fair way.” Islam not only secures the life of its people but also guarantees the protection of their property. Such a guarantee of protection of life is laid on the lawful property gained through reliable sources. Prophet Mohammad in his farewell address, said, “Your lives and property are forbidden to one another and to you until you meet your Lord on the Day of Judgment.”(Sahi Muslim).

During the caliphate of Hazrat Umar “a Syrian cultivator complained that the army had trampled down his crops, and the caliph at once ordered for the payment of the ten thousand dirhams to him as compensation out of the Baitul Mal.”

The Holy Quran places great emphasis on just dealings so that every one gets his due rights related to property and honour. It says: “O ye who believe stand out firmly for Allah as witness, to fair dealing and let not the hatred of others to you make you swerve, to do wrong and depart from Justice. Be just, that is next to piety, and fear Allah. “For Allah is well acquainted with all that you do.” (5:8)

Islam promotes social harmony and justice. Violent and terrorist activities breed hatred in society, while non-violent activities elicit love. Terrorism is the way of destruction while peace is the way of construction. In an atmosphere of violence, it is enmity which flourishes, while in an atmosphere of peace, it is friendship which flourishes. The method of violence gives way to negative values while the method of non-violence is marked by positive values. According to the teachings of Islam human beings are to be respected, despite their differences.

Even where antagonism is displayed, we have to adopt the way of avoiding conflict and continue to show peaceful behaviour. The Quran and other divine scriptures testify that peace is the core message of Islam. Let us all strive then to establish peace in the world, for that is the bedrock on which all human progress rests. In order to preserve the peace, established by nature, from disruption, importance should be given to the injunctions which have been laid down by the Quran and Sunnah.

http://www.dawn.com/2006/06/02/op.htm

Regards...

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- Some men give up their designs when they have almost reached the goal; while others, on the contrary, obtain a victory by exerting, at the last moment, more vigorous efforts than before!!
Polybius

By Dr Abdul Karim

THIS is the age of economics and a concept of economic man has been developed to typify the behaviour of a rational person in a capitalistic society. Capitalism rests on the economic trinity of individualism, materialism and utility maximisation.

The economic man is thus is self-centred and self-interested, always seeking utility maximisation as a consumer and profit maximisation as a producer. His rare manifestation of truism is nothing but enlightened self-interest, as he cannot hope to pursue his material goals in a chaotic disorderly environment.

As a rational being, he is always calculating cost and benefit with computer speed and only net gain dictates his decisions. The worldly life is the end-all and be-all for him and he is generally an agnostic, if not an atheist, and his time horizon is very short, at the most, restricted to his own life cycle, therefore, invariably preferring the present.

In sharp contrast, Islamic man has absolute faith in the existence of God and the Day of Judgment when he will be accountable to Him after death for all his deeds, big or small, and even thoughts. He realises the purpose of his creation, as viceregent of Allah on earth, and, therefore, does not live for himself. His prayer, sacrifice, life and death are for the Lord of the worlds. (6:63)

He is to discharge the Divine Trust accepted by him and carry out his responsibilities as viceregent of Allah on earth. His behaviour is always motivated for seeking the pleasure of Allah, to the point where Allah is well pleased with him and he is well pleased with Allah. His conduct, therefore, reflects the basic attributes of Allah — graciousness, mercy and justice. To this end, he casts himself in a special mould whereby he discharges his obligations to Allah, fellow beings and himself.

He leads a normal life catering to the basic needs of flesh and soul. He seeks no less good in the life on earth than that in the Hereafter. However, the short life on earth is not his principal concern, nor the ultimate of his knowledge, but the next one, which is eternal.

Even so, he leads a full worldly life within the parameters prescribed by Allah and the Holy Prophet (PBUH). His time preference is just the reverse of the economic man and worldly life is a preparation for the next one. Without ignoring himself, he is always deeply concerned with the welfare of others. In that, he not only avoids doing harm to others, in itself an act of virtue, but also actively promotes their interests and vies with others in this.

He is neither greedy nor selfish and engages in extensive charity within his means for Allah’s pleasure and not for any reward or thanks. He does this openly as well as secretly so much so that his right hand would not know what his left hand has given. He is totally devoid of ill-will and rancour, but full of goodwill for all. He is not bloated with pride and never looks down upon others, however humble they may be. Love for the sake of Allah and hatred for the sake of Allah plays down his emotions, which at times can be irrational and quite fickle. This gives him a permanent and secure basis for his consistent, constant and spontaneous good behaviour.

His conduct towards others is governed by the minimum requirement of justice. Thereafter, he tries to be benevolent and then be absolutely selfless and spontaneous, as if dealing with close kindred. He retains his individual identity but does not impose himself on others and harmonises it with society by building his relations with others on affinity, ignoring differences.

He has strong family ties, starting with his own family based on legal marriage, as a religious duty, the basic purpose of which is procreation in all its purity, adultery being strictly forbidden. In the family, parents have a special place, especially when they grow old. He is kind towards his wife and equally solicitous for proper upbringing of his children, as one of his primary responsibilities. His other relatives receive his favours prior to neighbours and others. He is very much concerned about looking after the orphans, weak, poor and naive.

The Islamic man is extremely hardworking, steadfast and patient to carry out the onerous spiritual and physical responsibilities, compulsory as well as supererogatory. However, he does not rely exclusively on his effort alone and takes it as a necessary condition but seeks Divine help as the condition to make it successful. This he does through supplication to Allah, and that also helps him establish communion with Him. He places his trust in Allah alone for the ultimate outcome of his endeavour.

He is intelligent and reflective to see relationship between various elements of the universe and take full advantage of Allah’s bounties. This makes him an avid seeker of knowledge, from cradle to grave. He always prays to Allah to add to his knowledge.

The Islamic man is balanced and moderate, does not allow himself to be swayed to the extremes, plays down his personal likes and dislikes, is kind and ever inclined to forgive and forget if this leads to good, approaches every thing with wisdom as well as in the most appropriate manner and sticks to the golden rule of following the middle course. He resists evil inclinations and avoids vain activity to conserve his energy and resources for beneficence. For this, he shuns bad companions and seeks the good company of the righteous.

On the Day of Judgment, the Islamic man will be accountable for, among other things, how he earned his living and how he spent it. A comprehensive integrated economic system has been provided by Allah to govern human economic activity, which, though sent down at a time when economic life was quite primitive, was far ahead of time and meets the essential needs of the modern complex society.

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The sign of an infidel is that he is lost in the world,
The sign of the believer is that the world is lost in him