Values laid down by Islam
By Haider Zaman

ACCORDING to a recent news report, the Muslim Imams of Europe have pledged to work hard to prove that Islam is compatible with western values of democracy and human rights. But what should have been pledged to prove is not that Islam is compatible with the western values of democracy and human rights but rather the very genesis of these values lies in the Islamic faith and teachings.

The people’s right to choose their ruler is implicit in the Quranic verse which enjoins the believers to give “trusts” into the care of those who are worthy of trust (4:58). The word “trust” in this verse is to be understood in the same sense as explained by the Holy Prophet (peace be upon him) when some one asked him as to when the Day of Judgment will come. He replied “when people start violating trusts, you should wait for the Day of Judgment.” “What does that imply” the man further asked. “It means when responsibilities are entrusted to those who are not worthy of it” the Prophet replied (Muslim).

The responsibilities referred to in this saying have an obvious reference to the responsibilities of the state. It is the responsibilities of the state which involve greater degree of trust and confidence. The mismanagement in this sphere can have wide-ranging unpleasant consequences. Therefore, when the verse enjoins the believers to entrust the responsibilities of the state to those who are worthy of trust, it obviously implies that the people should have a say in choosing the person to whom such responsibilities should be entrusted.

The Prophet of Islam had not nominated any one to be his successor although there was a general practice of doing so in those days. It means that he left it to the believers to choose their ruler. The way the first four Caliphs were chosen after the demise of the Prophet is reflective of all democratic norms that could be possibly adhered to in the objective conditions prevailing at that time.

Hazrat Abu Bakr, in his address to the people after his elevation as Caliph inter alia said “now that I am elevated as ruler over you, though not the best among you”, which clearly implied that he attributed his elevation not to his status or qualities but to the choice and consent of the people. He further said “if I do good, support me; if I err set me right” which meant that he solicited support of the people not on the basis of threats or coercion but on the basis of his performance. At the same time he exhorted the people to criticise him if he erred which in the modern terminology is called the freedom of speech and expression, a universally accepted value of democracy.

The Quran specifically exhorted the Prophet to consult his companions in the conduct of affairs (3:159). In another Quranic verse, the people who do their work through consultation have been termed as the people being rightly guided (42:38). Consultation, it may be added, is an indispensable norm of democracy on which the Quran lays so much emphasis. Accountability is another democratic norm which was reflected in the saying of the Prophet that any one who was appointed to a public office had to render an account of every thing, big or small (Muslim). Hazrat Umar said that he would be accountable even for the death of a hungry dog on the bank of river Euphrates.

Tolerance is yet another universally accepted democratic norm on which the Quran lays great emphasis as it says “and bear with patient constancy whatever betide thee; for this is fairness (of purpose) in (the conduct of) affairs” (31:17). Another Quranic verse says that Allah is with those who exercise patience (2:153). Patience is a clear manifestation of tolerance.

Thus most of the values and norms which are now called as the core values of democracy were spelled out by the Holy Quran 1,400 years ago. According to Professor Brifault “the ideal of freedom for all human beings, of human brotherhood, of the equality of all men before law, of democratic government by consultation and universal suffrage, the ideals that inspired the French revolution and the declaration of rights, that guided the framing of the American constitution and influenced the struggle for independence in the Latin American states, were not the invention of the West. They find their ultimate inspiration and source in the Holy Quran” (Making of Humanity).

No one can deny that the concept of equality is the very foundation on which the whole superstructure of democratic values and human rights is built. And it is also a fact that the whole world was still in dark about this concept when the Quran not only laid stress on it but also advocated its acceptance and practice. This is evident from the Quranic verse (49:13) and its explanation by the Prophet in his sermon on the occasion of his last pilgrimage when he said.

“Allah says, O mankind! We created you from a single male and female couple and then divided you into nations and tribes so that you may recognise one another. Verily the most honourable among you in the sight of Allah is he who is the most righteous of you. In the light of this Quranic verse, no Arab has any superiority over a non-Arab nor any non-Arab has any superiority over an Arab. Neither black is superior to white nor white is superior to black. Of course, if there is any criterion of superiority it is righteousness.”

It was the above quoted declaration that gave severe blow to the false notions and self made barriers of race, blood and colour besetting the human society for ages. This was also the main reason for the acceptability of Islam to people among all the nations and tribes of the world. According to Toynbee, well known British historian, there was hardly any race in the world from which people did not accept Islam and in the process became one Ummah. According to Professor Gibb “no other society has such a record of success in uniting in an equality of status, of opportunity and endure, so many and so various races of humanity.”

The practical example of equality was manifest in the directive of Hazrat Umar to the Governor of Kufa through which he was specifically advised to treat the people equally in his presence, in his company and in his decisions so that the weak despaired not of justice and the strong had no hope of any favour.

The Quranic verse which declares that all human beings are equal at the same time provides a clear pointer to the need for giving equal opportunities, a universally accepted human right, in certain aspects of life. The criterion of honour in the sight of Allah, according to the verse, namely, righteousness could be within the reach of every one who sincerely wants to become righteous. The Quranic verse which says there is no compulsion in religion (2:256) and the verse which told the Prophet that it was not his job to compel people to accept the truth of what he preached (50:45) are indicative of the fact that Islam does favour full freedom in the matter of following religion of one’s choice.

All other rights, falling in the category of human rights, have been spelled out by the Quran and Sunnah in such a way that what could be the obligation of one in relation to others should be the right of others. The Quran enjoins the believers to do justice to every one without any discrimination (4:135) (5:8) which means that it should be the right of every one to be dealt with justly and fairly.

Likewise, the Quran exhorts the believers not to eagerly desire what rightfully belongs to others (4:32), not to withhold from others that which is due to them (11:85), to render financial help to the needy (2:219), to treat others the way you would like yourself to be treated (2:219), to treat others the way you would like yourself to be treated (2:267), to help each other in all that is good (5:2) to return the same or even better greetings when greeted (4:86) and not to enter other’s house without permission (24:27, 28).

By Jafar Wafa


ACCORDING to the Holy Quran, righteous persons’ supplication to God is: “Our Lord! give us in the world that which is good and (also) in the Hereafter that which is good and save us from the torment of Fire” (2:201).

What is good in the Hereafter is apparent — safety from Hell. In other words, abode in Heaven, the place of eternal pleasure, the greatest bliss being the facility of having a glimpse of the Creator.

What is good in the world is open to speculation health, wealth, happy family, prosperous business, accelerated promotions in profession and so on. In sum, all those pleasures and pastimes which the religious laws permit.

But according to Prophet Moses, as mentioned in the Quran, the greatest favour of God on his people (the Israelites) was that “He placed among them Prophets and made them Kings” (5:20). From this, one can deduce that the greatest good in the world is one’s right choice of religion coupled with citizenship of a politically independent, self governing state. And this greatest good is a favour from “Allah, the Sovereign, who gives sovereignty to whom He wills and withdraws sovereignty from whom He wills” (3:26).

But, although Allah is sole Arbiter He has given enough indication of the criterion for awarding sovereignty to people on earth. The Quran says: “We (the Almighty) have already written in the Psalms (of David) that the righteous will inherit the earth” (21:105).

To understand the implication of the above Ayat, one has to recall the history of Islam’s evolution from a simple article of faith — ‘There is no worshipful being except Allah’ — to a comprehensive Law (Shariah), governing the thoughts and actions of the ‘believers’, prescribing the rule of prayer and piety, regulating the affairs of individuals and society with the ultimate aim of establishing a Divinely-guided government that enforces what is good and permissible and forbids what is bad and abominable in the light of ‘revealed’ knowledge.

The fact is that Islam became a state the very day it became a full-fledged religion. Its mosque was the place of worship and it housed as well the consultative and administrative organs of the state. This belies the false notion propagated by its detractors that when the Holy Prophet realised that his preachings had attracted the whole-hearted support of well-heeled converts, he thought of setting up a state.

Had that been the case, he would have set up a state of his choice, headed by himself, right in the early phase of his Apostleship, when the non-believing Chieftains of Quresh had offered him the crown of Makkah only if he stopped railing against their icons and idols which they had installed in the Kaaba for worship. Such an offer stipulating the Prophet’s personal sovereignty was spurned by him because his mission was to establish sovereignty of Allah the Almighty, not only in his native city but on as large a part of the wide world as possible in his life-time and later.

Islam did not recognize, from the very outset, the dual sovereignty of God in Heaven and Caesar on earth. Its slogan was that “He it is Who in heaven is Allah and in the earth Allah” (43:84). Its immediate aim was to banish the deities from temples and mighty secular potentates from their palaces and to see that it is only Allah Who is sovereign in heaven and in earth.

It was never the intention to set up imperial courts presided over by dynastic kings on the lines of contemporary Sassanid and Byzantine empires. On the contrary, the objective was to bring about a social and political revolution and implement the God-given programme of moral and ethical reformation on a global scale, applying force, if unavoidable. Such a situation was clearly visualised and the small band of Muslims in the Prophet’s time were made aware of it by the Almighty through an early era revelation addressed to them: ‘Allah knows that there are ailing folks among you, while others go about in search of God’s bounty (i.e. means of livelihood) and yet others who are engaged in fighting for the cause of Allah” (73:20).

And, as predicted in the above verse of the Quran, it is a historical fact that, to overcome the opposition from well-armed and well-entrenched potentates and their people, who saw their doom and destruction in the revolutionary message of Islam, the ‘believers’ had to take up arms for the sacred cause, which was nothing else than establishing Allah’s sovereignty by dislodging the human demi-gods from their thrones.

Giving sovereignty to the masses meant creating mass awareness of the dictum that all are equal before the law. This is the most important and lasting contribution of Islam to political thought as this dictum is valid for all times to come; and, anyone acting against it, has to be opposed by the vast majority of public opinion at all times and climes.

No one should suffer from the misgiving that this equality already prevailed in the tribal society of the Prophet’s homeland and it was not Islam’s innovation. This is a false notion having no factual basis. In fact, the same kind of feudal order as in adjacent Yemen and Iraq prevailed in ‘settled’ areas of Arabia, leaving out those tribal belts where bedouins and nomadic tribes had their own social systems.

There were in Arabia of the Prophet’s time three states — Lakhmi, Humairi and Ghassani — each a mini-‘empire’. Even in the tribal belts where elders and chieftains were elected by the tribesmen, the former enjoyed special rights and privileges like greater share in the spoils of the tribal feuds, and owning exclusive pastures where the common folk could not take their cattle for grazing.

The Prophet (peace be upon him) outlawed all such discriminatory rights and privileges of the tribal chiefs and restored the sovereignty of the common folk.

By Sidrah Unis

ISLAM, which literally means ‘submission’, establishes and promotes peaceful co-existence. Unfortunately, it has been misconstrued by the West as a religion spread by sword that promotes extremism and intolerance towards other religions. These views are not only based on the ignorance of Islamic teachings and principles, but also on the outrageous conduct of certain Muslim groups and factions.

Islam has universality as it recognises and respects all prophets and messengers who came before Prophet Muhammad: “And Allah has ordained for you... which He ordained Nuh (Noah) and that which We... ordained for Ibrahim (Abraham), Musa (Moses) and Isa (Jesus) saying you should establish religion...” (42:13).

Religious tolerance has been incorporated at the heart of the Quran. The teachings of the Torah of Moses and the Gospel of Jesus have been mentioned in the Quran itself: “And We have sent down to you (O Muhammad) the Book (this Quran) in truth, confirming the Scripture that came before it...” (5: 48).

Islam not only supports but in fact heralds freedom of thought and religion. It has been laid down very clearly in the Quran that Islamic faith shall not be imposed on those who are reluctant or not willing to adopt the same: “There is no compulsion in religion.” (2: 256) “...Your duty (O Muhammad) is only to convey the message in a clear way.” (16:82) “Had Allah willed, they would not have taken others besides Him in worship.” (6:107).

Freedom of worship has been duly provided and all places of worship have been declared sacred: “...Had it not been that Allah checks one set of people by means of another, monasteries, churches, synagogues, and mosques, wherein the Name of Allah is mentioned much would surely, have been pulled down.” (22:40) Muslims are strictly forbidden from slighting the religion of non-Muslims: “And insult not those whom they (disbelievers) worship besides Allah...” (6:108).

Islam lays down that justice should be provided to both Muslims and non-Muslims without any form of discrimination whatsoever: “...When you judge between men, you judge with justice...” (4: 58) “...Stand out firmly for Allah as just witnesses, and let not the enmity and hatred of others make you avoid justice...” (5:8).

Muslims have been instructed to deal with non-Muslims in a just and kind manner: “Allah does not forbid you to deal justly and kindly with those who fought not against you on account of your religion... it is only... those who fought against you on account of religion... Allah forbids you to befriend them...” (60: 8,9).

It has been laid down that all disputes that may arise between Muslims and non-Muslims should be settled through peaceful dialogue and consultation. Regardless of irrationality or show of hostility on the part of the non-Muslims, Muslims have been instructed to be kind, gracious and reasonable and make an effort to settle the dispute in a peaceful manner: “...Allah orders the faithful believers to be patient at the time of anger and to excuse those who treat them badly...” (41:34).

Muslims have been forbidden from helping their brotherhood against non-Muslims with whom they have an agreement of peaceful relations: “...But if they seek your help in religion, it is your duty to help them except against a people with whom you have a treaty of mutual alliance...” (8:72).

Non-Muslims residing in a Muslim state are protected persons. Their life, liberty, and property are protected from all forms of infringement by the Muslim state. The Prophet once said: “Beware on the Day of Judgment; I shall myself be the complainant against the one who wrongs a non-Muslim citizen of a Muslim state or lays on him a responsibility greater than he can bear or deprives him of anything that belongs to him.”

Islam preaches religious tolerance and the same was practised by the Prophet and the Caliphs of Islam after him. The Prophet had to face extreme adversity and hostility from the disbelievers when he was spreading the message of Islam but he forgave them. When the Prophet migrated to Madina and became the leader of the Muslims, the first thing he did was to conclude a treaty between Muslims and Jews and Christians residing there whereby they were all granted the same rights which Muslims themselves enjoyed and were granted full religious freedom. When a Christian delegation from Najran came to Madina, the Prophet received them in his mosque and they were invited to offer their prayers inside it. The Muslims along with the Prophet prayed on one side of the mosque and the delegation prayed on its other side.

The followers of the Holy Prophet (Peace be upon him) followed his example. When Umar, the Second Caliph, liberated Jerusalem from the Romans’ occupation, he agreed to the conditions laid down before him by the Christian inhabitants of that city. At the time of prayer he refused to offer his prayers in the church there for fear that Muslims may misinterpret his action and forcibly convert churches into mosques at a later point in time.

Once a Christian woman complained to Caliph Umar that the governor had taken her house in order to add more land to an adjoining plot for the construction of a mosque. Although she was offered a large amount of money as a compensation, the Caliph on hearing her complaint ordered that the construction of the mosque be stopped and her house be restored to her in its original condition.

Muslim history is not only free from mistreatment of non-Muslims by Muslims but the latter has also protected the former from other hostile factions. It is an established fact that it was in Muslim Spain that Jews enjoyed absolute respect and security while they were ill-treated in other parts of Europe. After the fall of Muslim Spain, Jews found sanctuary in another Muslim realm, the Ottoman Empire.

In India, Muslim rulers would make generous and regular donations to the temples and sacred places of Hindus and other non-Muslims. Thus it can be said with conviction that Islam is indeed a religion which endorses harmonious interaction and tolerance coupled with religious freedom between Muslims and non-Muslims: “O Mankind! We have created you from a male and a female, and made you into nations and tribes, that you know one another.” (49:13).

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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

By Prof Mohammad Rafi

THE Holy Quran stresses that only those activities have intrinsic worth which are beneficial to mankind (13:17). This is the only reliable criterion for judging man’s activities. Throughout the ages, the evolutionary process has resulted in environmental friendly conditions for survival of the different species and heavenly bodies.

The physical world, too, through the same process has become a place fit for man to live in. Had the earth grown hotter, man would have long ago made his exit. Man’s efforts to understand and control nature have been richly rewarded. It is incumbent upon every human to strive (Jihad) and contribute positively towards human development.

Man’s first crude attempt to control physical nature took the form of magic and witchcraft. Later, man relied on his intellect to understand and control nature. However, the ancient belief that nature was unfriendly and alien to man lingered on and influenced great thinkers like Plato who considered the physical world with utter contempt as a mere shadow of Reality.

Even the mystics regard the physical world as essentially evil and seek salvation by avoiding contact with it. They prefer meditation and contemplation in seclusion. Absorbed in himself, he is indifferent to social problems as he is to nature. It never occurs to him that by understanding nature and learning to control its forces, he could make for better progress in self-realisation and self-development.

The Quran puts man in a meaningful relationship with nature. Unlike Hardy and Schopenhauer, who gave a gloomy and pessimistic view of nature, the Quran presents nature as friendly to man, responsive to his intellect and sympathetic to his endeavours. Both man and nature have been created by God and there is no conflict between them. Man can develop only with the help of nature provided he acquires knowledge of nature and utilises it for the achievement of his moral ends in the light of the Divine Guidance.

The knowledge he acquires can help him bend nature to his service. This truth the Quran has expressed in a metaphorical language that the Malaika (forces of nature) prostrated themselves before Adam (Man) (2:34). It further says that “God has pressed into the service of man the Sun and the Moon to perform their courses and He has pressed the night and day into His service.” (14:33). “And He had of service unto you (humans) whatsoever is in the heavens and whatsoever is in the earth; it is all from Him. Herein are signs for people who reflect” (45:13).

The physical world or nature is governed by unalterable laws. The destiny of man lies not in turning away from nature, but in making it obey his will. The world, according to the Quran, is not a Maya or shadow. “And we created not the heaven and the earth and all that is between them in vain “(38:27). “Allah created the heavens and the earth with Haqq (Truth) (29:44).

To subjugate nature, knowledge is essential. The Quran exhorts man to use his senses and observe nature wisely. Those who do not make proper use of their senses and intelligence sink to the animal level. “Many of the people live a life dooms them to hell” (7:179). The reason for this is that “they have hearts wherewith they understand not and have ears wherewith they hear not and have eyes wherewith they see not “(7:179). In sharp contrast to such people are those who ponder over God’s creation, for they know that “in the creation of the heavens and the earth and the alternation of night and day are surely signs for men of understanding” (3:189).

They are the men “Who keep in their mind (the Laws of) Allah standing and sitting and reclining and reflect on the creation of the heavens and the earth” (3:190). When they observe, study and reflect on the grandeur of nature, they are deeply moved and exclaim, “Our Rabb (nourisher) thou hast not created this in vain” (7:190). The understanding of nature is a continuous process. Nature is full of countless facts and realities. Man, through his efforts and knowledge, unfolds these mysteries and discovers realities which benefit him. He does not invent but discovers. At times he feels that many things are out of his reach and incomprehensible at the present level of his knowledge. With the passage of time, he will surely discover more about nature.

In seeking knowledge, the believers are spurred on by their faith and belief. ‘Iman’ in God may not follow from purely logical arguments; it springs from the direct experience of order, harmony, beauty and balance in nature. The Quran says that these are the visible signs of the invisible Being. “Then in what besides Allah and His signs will they believe? “(45:6).

By insisting that nature provides a pathway to God, the Quran concedes the validity of the so-called ‘natural religion’. It adds, however, that faith induced by contemplation of nature should be reinforced by Revelation. The Quran applies the term “knowledge” neither to something which mere intellect produces, nor to the sense-data collectively but to the product of the interaction of the scenes and the intellect.

Regarding the men of knowledge (ulema), it is clear that they are the ones who have acquired knowledge of nature and the natural phenomena, that is why they are the men whom we call scientists. “Have you not seen that Allah causeth water to fall from the sky and produces therewith fruits of diverse hues ... and of men and beasts and cattle in similar diverse hues. It is the men of knowledge (ulema) among his servants who feel awe and are wonder stuck.” (35:27,28)

The Muslim ulema have for long given up the proper object of study. Absorbed in matters relating to ritual and ceremonial, they could not spare time to observe and study nature. We should reflect on “His signs manifested in the Anfus (human selves) and Afaq (the physical world or nature).( (41:53) The more intimate our contact with nature, the deeper will be our insight into the working of the Divine Law that guides the universe and all creations.

People have now started using the term ‘Deen’ for Islam. Deen is a balanced amalgam of worldly and godly affairs. It is a system through which the permanent values are implemented in a society. Religion, on the other hand, is man’s version of the Divine message and consequently gives birth to sects and sub-sects and each sect believes it is right. That is why Islam as a ‘Deen’ is not theocratic in nature and should not be in the hands of the religious obscurantists. The permanent values of Islam are universal and can be adopted for the benefit of humanity at large.

As regards nations who have gained mastery over the forces of nature but do not utilise it in the light of the Divine laws; they too cannot evade the eventual doom that awaits them. “And verily We had empowered them (nations of the past) with that wherewithal We have not empowered you, and had assigned them ears and hearts; but their ears and eyes and hearts availed them not since they rejected the revelations of God and what they used to mock befell them.’ (46:26)

Those who turn away from nature and make no attempt to understand and conquer it, live a life of hardship and misery in this world and will find the way to progress blocked in the next world for ‘who is blind here will be blind in the hereafter and yet farther away from the truth”. (17:72)

Subjugating the forces of nature for the benefit of mankind in accordance with the Divine laws and thereby developing one’s self is the essence of Islam. Fourteen centuries ago a group of believers proved that neither the Quranic social order was a utopia, nor the programme laid down to establish it was unworkable. They laid great stress on knowledge, justice and social harmony. Their later generation, however, abandoned that course with the result that they met the same fate as did the past nations who had acted similarly.

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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

A QUESTION sometimes disturbs the mind. Does it make any sense to repeat the Divine commands, admonitions, warning and promises of rewards and punishments over and over again every week? Many of us claim we already know them. Yet the answer must be in the affirmative.

Yes, it does make all the sense because for an ignorant person only a single sermon may be enough to learn what he did not know. But for those who claim to know and yet disregard them, recapitulation is necessary as a reminder. It is also useful because most of such people are guilty of procrastination rather than outright denial. Reminders could persuade and encourage them to shed their lassitude and indifference and hasten to seek the Blessing of the Lord.

Some say, “Why the lifelong exercise of prayers, five times a day, seven days a week, especially, when most of the time our mind wanders away during prayers and that sinning and prayers go in tandem for many people?” Others question Ramazan. “Why starve when there are sumptuous, finger-licking delicacies all around waiting to be consumed?” Pertinent questions apparently, but also audacious and insolent.

Yet, interestingly, such insolence can be traced to Allah’s boundless mercy and affection. It has spoiled us just as parental love and absence of punishment often does the kids and they become headstrong and disobedient, flouting instructions and defying orders. In the case of Allah, the love and affection reflects the difference in proportion to His relation with His creatures, vis-a-vis parental relation to their offspring. Allah creates from a tiny, unclean drop, gives form, sustains, develops, protects. In contrast, mothers only conceive, carry, deliver and, sometimes, breast-feed. Fathers only beget. Understandably, therefore, Allah is many times more generous, tolerant, affectionate and kind, ready to overlook and forgive.

Take another example. In the case of a human boss, no employee would be unpunctual or absent from duty without leave. Even procrastination and laziness would not be accepted. A human master does not explain to his employees the reason for a particular order. Similarly, for an employee to question the wisdom of office timings or the need for punctuality and so forth would be unimaginable. The boss would punish dereliction of duty and insubordination by withdrawing the emoluments.

Moreover, a human employer remunerates after duty has been satisfactorily rendered. But Allah gives before asking for service. In case of dereliction of His duty, there would be no instant tit for tat. He would go on giving sustenance and showering His creatures with bounties, regardless of their disobedience. He allows mankind to “choose”. He imposes duties only on those who voluntarily “enlist” to serve Him. It is therefore His indulgence that makes some of us complacent and even audacious.

There are also other reasons why He would not award instant punishment. First, it would militate against His attribute of Ghani (free from all want). He does not need our worship. “Any who is grateful does so to the profit of his own soul. But if any is ungrateful Allah is free from all wants.” (31:12)

Second, He is not vengeful. He is most forbearing. He will first show every individual even the atom’s worth of the good or evil deeds they committed in this world (99:7-8) before giving them their due desserts. Their hands will speak to Him on that Day (36:65), but not here. He would not expose the shame even of a criminal but hold it on till the Day of Judgment. Picture for a moment if one’s hands were to speak out in public, in this world, revealing the crime one had committed a moment ago!

Third, instant retribution as quid pro quo would reduce His status to man’s level. As Omar Khayyam said. “I did a bad deed and Thou gavest a bad return. Then what is the difference between me and Thee?)

The answer to the question about prayers is first, that it is the order of the Lord and Master. It, therefore, must be carried out without question or demur. Second, prayers are the grateful acknowledgement of His bounties received every hour, minute and second. Every breath we take we owe it to His mercy, because, for ought we know, it could be the last.

As to distraction during prayers or persisting in sin along with offering prayers, the answer is not in giving up but to continue to strive. Giving up would amount to accepting defeat and surrendering to Satan.

So the effort to disseminate the word and bring back the errant lambs to the flock must go on. They need to be constantly reminded of the rewards and punishments, the pitfalls if they go astray versus the security that the straight path offers.

Islam is a combination of thought and action. The Qur’an repeatedly asks us to think, to reflect and ponder at the countless aspects of the natural phenomena. Allah not only reminds us of the process of human creation but, particularly, of the purpose behind it. Muslims also believe that he wields absolute power. He is the “doer of what He intends” (85:16). But for Muslims, creation is a serious matter. It is to jolt them to realize its importance that Allah asks, “Do ye think We created you without a purpose and you will not return to Us? (23:115)” Man reflects not only on his own creation but also on the creation of everything “in the heavens and the earth” and exclaims, “Our Lord! Not for naught hast Thou created (all) this....”(3:191)

And what is the “Purpose?” It is, primarily, to serve Him. (“I have created jinn and humans only to serve Me.” 51”56). Here again the Arabic word is “ya’budoon”. It may also, and equally correctly, be translated as “worship”. But in the latter case a strict construction could limit the scope of its application only to such activities as may be clearly defined as acts off worship.

Such specific acts of Ibadah would comprise prayers, zakat, Ramzan (fasting), haj and jihad and finally, zikr (remembering Him). But that is not all the “service” He created us for. These are only the formal expressions of submission and gratitude. Ibadah in fact constitutes even the smallest act that is done to seek His pleasure and conforms to the guiding principles that

He has laid down and the Prophet further elucidated by example. When a servant solemnly declares, “Truly my prayer and my service of sacrifice, my life and my death are (all) for Allah,” (6:168) all his actions become ibadah.


http://www.dawn.com/2006/07/21/ed.htm#4


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

Friday feature: The essence of Islam

By Haider Zaman


IT has become a fashion in some quarters to blame the religion of Islam for any act of violence or terrorism in which some Muslims are involved. This, of course, could be the most inappropriate way of judging the merits and true spirit of a religion.

No Muslim has ever blamed Christianity for the Holocaust or for the most destructive bombing of Hiroshima and Nagasaki or for the indiscriminate killing of Iraqis and of Muslims in Kosovo and Afghanistan.

The appropriate way of judging the true spirit of a religion could be to have a look at its scripture and at what its main proponent and protagonist said and did and not at what some of its followers now say or do. If we have a look at the Holy Quran, the scripture and the mainspring of Islam, it will be evident that it treats the human beings as the vicegerents of Allah on earth (2:30) who has for that reason favoured them above most of His creation (17:70).

It provides necessary guidance, in several ways, to the human beings to help them develop and attain the level that can enable them to discharge their obligations as vicegerents of Allah on earth in a befitting manner (2:185)(4:174). It specifically tells the human beings that they will be able to live in peace and tranquillity and survive in the terrestrial environment only if they abide by the principles of balance, the principles on which the whole system of the Universe is structured and functioning. It categorically commands them not to disturb the balance (55:8) and cites the examples of those who disturbed the balance and the end they met with (10:95).

It highlights the importance of knowledge and exhorts the believers to go on acquiring it from cradle to grave if they have to abide by the true spirit of the Quranic verses which say “O Lord give me more of knowledge” (20:114), “you will surely come up from stage to stage” (84:19) and “excel in all that is good” (2:148) implying emphasis on continuous march towards enlightenment. At the same time it cautions the human beings that the favours conferred on them are not just doles and gifts but they have to account for the use they have made thereof and will be duly requited for it (7:6).

About the Muslims, the Quran specifically says “thus you are an Ummah justly balanced, that you might be witnesses over the nations and the Messenger a witness over you” (2:143). This verse is being understood in some quarters as meaning that the Muslims are a balanced people by birth or just because they happen to be Muslims. This is not what the verse actually conveys.

In fact, what the verse implies is that since balance is one of the keynotes of the Quranic teachings, the Muslims are expected to abide by its norms in letter and spirit, wherever possible, in their activities, behaviour, relations and dealings with others. Rather they should abide by such norms to an extent that they serve as models for others. Only then they will be entitled to act as witnesses over others. In the sphere of human activities, the maintenance of balance would mean maintenance of requisite degree of equilibrium, observance of the norms of moderation, doing of justice, provision of equal opportunities where possible, avoidance of transgression and commission of excesses and adherence to the principle of golden mean where possible.

The Quran specifically exhorts us to be moderate in peace (31:19) which not only implies moderation in walking but in every walk of life or activity. Even in the matter of eating, the verse which says eat and drink also says not to exceed the limits (7:31). The Quran enjoins us not to commit excesses (5:87) and to avoid transgression (7:55). It provides a clear pointer to the need for the provision of equal opportunities where possible (49:13) and enjoins us to be just and fair in all dealings with others (5:8)(4:135).

That’s why commenting on the contribution of Islam some of the prominent intellectuals of the West have said: “the nobility and broad tolerance of this religion which accepted all the real religions of the world as God-inspired will always be a glorious heritage for mankind.” “No other society has such a record of success in uniting in an equality of status, of opportunity, and of endeavour, so many and so various races of humanity” (“Whither Islam”, Prof Gibbs).

“For five centuries (7000-1200 AD) Islam led the world in power, order and extent of government, in refinement of manners, in standards of living, in human legislation and religious tolerance, scholarship, science and philosophy” (“Civilisation Vol. II”, Will Durant).

The ideal of freedom for all human beings, of human brotherhood, of the equality of men before law, of democratic government by consultation and universal suffrage, the ideals that inspired the French revolution and the declaration of rights, that guided the framing of the American constitution and influenced the struggle for independence in the Latin American states were not the invention of the West. They find their ultimate inspiration and source in the Holy Quran” (“Making of Humanity”, Prof. Brifault).

How can a religion that lays so much emphasis on observance of the principles of balance and moderation and has been admired for these characteristics by independent observers can be said to be breeding extremism, terrorism and violence, all being manifest symptoms of imbalance. Unfortunately, all those in the West who level such accusations against Islam are the least aware of the fact that the actual reason for such acts is not the religious bias or teachings but the impression among the Muslims in general that they are being treated unjustly and are discriminated against on account of their religion.

This impression is amply justified by the happenings in Palestine, Iraq, Kashmir, Afghanistan and Kosovo and the incidents of discrimination regularly taking place in some countries of the West. That’s why some of the Muslims do not mind even going to the extent of undermining the true spirit of their religion by taking recourse to extreme measures when they have no hope of getting justice. History tells us that closure of the doors of justice opens the doors to unjust and unethical ways. And that it may be possible to defeat the Muslims but it could be impossible to defeat the Muslim faith which has unlimited vitality and endeavouring power.

The solution to the whole problem, therefore, lies in treating its cause and not the symptoms, in removing the impression of injustice from the minds of the Muslims through some concrete measures and not in fighting their religion and above all in developing and promoting understanding between the westerners and the Muslims on the basis of some common terms and not in creating an environment of confrontation, mistrust and hate between them.

In this connection the Quranic verse telling the Prophet “Say O people of the Book (the followers of other scriptures) 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 amongst ourselves lords and partners other than Allah” (3:64) could be the best guide.

The above verse, inter alia, emphasises the need for harmonising inter-faith relations. When the Romans, who were Christians, were defeated by the Persians, the Muslims of Makkah got very disappointed. The idolators started joking with them that in the same way in which the Persians defeated the believers in the Unity of Allah they too will defeat the Muslims if they fought with them. Meanwhile, a few verses 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 in a few years. This shows, how just one element of common terms can create sympathy and goodwill among people towards each other.

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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.

Basic Islamic values

By Bilal Ahmed Malik


THE Quran and the Messenger of Allah (PBUH) nourished the Islamic concept of freedom. Never did he deny his followers the basic freedoms. Muslims could always speak their minds while in his presence. He consulted them and listened to their views and counsels. The first Muslim community lived in unprecedented freedom under the banner of the Holy Quran and the leadership of the guiding Messenger.

The freedom that Islam grants is based on commitment and responsibility without which there can be no true freedom. Freedom without restraints leads only to nihilism, the consequence of which is the complete breakdown of the moral and social order. The irresponsible concept of freedom expounded by existentialism, and modern theories of freedom of expression lead only to corruption and immorality since they are not tied to any concept of higher moral values or self control. For Islam, freedom lies in commitment and responsibility. They form an integral part of each other and can in no way be separated. There is no freedom of choice without responsibility; no responsibility without freedom.

Islam clearly insists upon freedom of belief for all human beings. This freedom is the basis of Islamic social system. On the basis of this concept, the Islamic state itself guarantees freedom of worship to its non-Muslim subjects. From this concept we can understand the meaning of the letters which the Prophet sent to kings and rulers, calling them to Islam and asking them to stop oppressing their subjects so that they would have freedom of worship.

Say: “O men! Now truth has reached you from your Lord! Those who receive guidance, do so for the good of their own souls; those who go astray, do so to their own loss.” (10:108)

Because Allah has granted man free will, which allows him to choose his course in life, man is answerable to Allah for his actions. Deeds illustrate the quality of will, whether it is good or evil, whether it follows truth, and justice or whether it is corruptible by its own desires. “Surely We have shown him the way: he may be thankful or unthankful.” (76:3) “...Nay! Man is evidence against himself, though he puts forth his excuses.” (75:14-15)

Divine reward or punishment is ordained in accordance with man’s free will. Without free will and its adherent responsibility and commitment there could be neither reward nor punishment. “And stop them, for they shall be questioned.” (37:24) Islam insists that man has free will because that is the way that Allah created him. It allows him to express this freedom and to practise it within the limits of commitment and responsibility and self control. Man has an obligation to choose the path of righteousness, and to safeguard his freedom and that of others.

Freedom of thought in Islamic society is like a deep river flowing towards its destination. When it widens it becomes more resplendent. Freedom of thought is related to one’s moral freedom, but comes within the framework of ideological commitment: In an Islamic society, one is free to act according to one’s own conscious moral convictions, to make ideological or intellectual choices, and to make decisions on the basis of these convictions and choices. If one is forced to do something of which one is not convinced or which one has not freely accepted, as it goes against one’s nature, then that is Islamically unacceptable.

The Quran says: “The one who strays does so at his own loss: no bearer of burdens can bear the burden of another.” (17:15)

Freedom of speech and thought is now universally recognized as a basic right of an individual. Islam has never denied such a right. Under the Charter of Human Rights framed by the UN one is surely guaranteed the freedom of speech. But results of a freedom, unrestricted and unchecked may by disastrous. So the Lawgiver, while revealing His Will, through His Messenger (PBUH) prescribed a certain code of conduct in the matters of speaking about others and discussing their affairs.

The Holy Quran says: “O ye who believed, let not one group make mock of another, who are possibly better than they, or women (make mock of) women who are possibly better than they; do not scoff at each other, or revile each other with nicknames; reprobate conduct (fisq) is a bad name after belief and those who do not repent they are the wrong doers.”(49:11)

Again Quran says: “O ye who believed, avoid much suspicion, verily suspicion is sometimes sin; do not pry into each other’s affairs and let not some of you backbite others; would any of you like to eat the flesh of his dead brother? Ye loath it! Show piety towards Allah, Verily! Allah is compassionate. “(49:12)

It is clear that from the very beginning freedom of movement of the individual was of paramount importance in Islam. Throughout the books of Fiqh and Islamic legislation there are numerous rules and details about the emancipation of slaves. Slaves were freed primarily so that they could live in the freedom and dignity of Islam and be emancipated in soul as much as in body.

“And surely We have honoured the children of Adam, and We carry them in the land and the sea, and We have given them the good things, and We have made them to excel by an appropriate excellence over most of those whom WP have created.” (17:70)

Islam laid down the principles of justice, equality and freedom and established moral values. Since the concept of slavery was entrenched in the pre-Islamic world, and equally contrary to the Islamic concept of freedom of movement, many inducements to free slaves were introduced. Freeing a slave could help expiate sin. Sin is a spiritual perversion, called by the Holy Quran “a deviation, a malady”. It separated man from Allah and His Mercy. Freedom of a slave was one way in which a sinner could show remorse and atone for his sins and so be restored to grace.

Islam encourages freedom of thought, speech, movement, and individual conduct, but insists that this freedom encompassed a sense of responsibility and commitment. By doing so, Islam aims to build strong, unwavering characters who are secure in their self-knowledge and have confidence in themselves and their values, and whose behaviour will always reflect their strength. The Prophet (PBUH) warned us not to be foolish imitators of others. He urged us to develop our independent characters nourished by Islamic teachings.

He has said: “Do not be a mere imitator with no firm determination. You say, ‘I am with the people. Should people do good, so do I. And if they do evil, so do I’. But school yourselves. If people do good so should you. But if they do evil shun their evil deeds”.

In Islam freedom is an inalienable right which enables man to lead a moral and upright life, and brings him under the mantle of the justice and mercy of Allah.

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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


IN the present global scene, non-Muslims appear to be converging on an anti-Muslim agenda because of their perceived danger from what they call `radical' Islam. What is happening in the Middle East, which can rightly be called Islam's heartland, requires the true believers to turn to the Quran for guidance and Divine help, in the inscrutable ways that the Almighty extends to those who deserve it.

Such help lends amazing strength to the material efforts that are necessary for the Muslims to protect their interests as a community constituting one-fifth of humanity.

Even the sceptics among Muslims, and there is no dearth of them, and those who are more concerned to protect their personal interests in retaining their hold on pelf and power in the Muslim world, should heed the Divine advice available in the various Suras of the holy Quran.

An attempt has been made, hereunder, to piece together these advices and edicts from the Scripture. It will appear that although they were revealed a millennium and a half ago, they are applicable to the current Middle East crisis in almost the same way as they were applicable to the situation that prevailed during the infancy of Islam in its place of origin.

It has taken a lot of labour to extract from the Book the advices that are ideally relevant for today's Muslims to fight their way with success through the hostile circumstances in which they appear to have been caught.

Apt quotations are manifold and the select ones can be arranged as such: "Take not the Jews and Christians for friends. They are friends of one another" (5:51). Should this edict not form the basis on which foreign policies of Muslim states be crafted although in a diplomatic manner to avoid dangerous confrontation with the opposite party? As we will see, the Quran never encourages reckless action oblivious of the dire consequences that may follow.

"The believers should not take disbelievers for friends in preference to believers, and who so does it has no connection with Allah, except that it is a measure of security to guard yourself against them" (3:28). The Quran never makes a rigid statement that cannot be interpreted slightly differently under special circumstances. So, in the above edict much room has been left for the Muslim societies and states to adopt a policy that would safeguard their security and not endanger their lives and liberty.

"Show kindness to them who did not wage war against you on account of your religion and deal justly with them" (60:8). This is the conciliatory and friendly face of Islam showing how Muslim individuals and states should display softness in their dealings with their non-Muslim counterparts in peace time

While, in the preceding space, the focus was on the ways in which Muslims should conduct their affairs in warlike or hostile situations, the above Quranic injunction provides the guidelines of dealings - social and political - with non-Muslim societies and states in normal times when the conflict has either subsided or resolved completely.

It needs no re-statement, because what has been stated above has made the issue abundantly clear that the Quran, revealed more than a thousand years ago, has the best advice to offer to its believers in all kinds of situations, in war and in peace, — a quality not to be expected from scripts of human origin.

Having established that the Quranic advice is available for adoption by concerned Muslim societies, or states, in varying situations of strength and weakness and during war or peace, it must be made explicit that such advice can produce the desired result only when it is acted upon with full faith by such Muslims who are not secular-minded and do not have a lurking doubt about the Divine origin of the scripture.

The Quran makes it sufficiently clear in the beginning of the first Sura (Al-Baqra) following the opening Sura (Al-Fatiha) that this book will guide only those who believe in the `unseen.'

The word `unseen' can be interpreted in many ways. No doubt, God Himself is in the centre of the `unseen' but there are myriad others - the future existence of human life after death being the main issue.

According to the Quran, the soul of man does never die; it is the mortal frame in which it survives during man's life on earth which is subject to death and decay. Not the soul, which remains preserved for accountability on the Day of Judgment.

Challanges of Islam


by S.G Jellani




AN attempt is made here to touch upon some of the serious challenges exclusive to Islam. The first point that irks humans about religion, per se, is that religion tries to control and guide human conduct.

It defines piety and impiety; right and wrong. It lays down dos and don’ts, thereby depriving humans of their freedom of action. The resultant discomfort is therefore understandable.

However, this complaint is generic. It is not Islam-specific. But the vehemence in relation to Islam is more pronounced. This, too, is understandable. Actually the “anger” Islam’s code of conduct triggers is proportionate to the volume and force of the curbs that it places on its followers. For example, it goes into specifics and prescribes precise details covering such everyday chores as eating and drinking, greeting and salutation, speech and deportment, conjugal relations, marriage, divorce and inheritance as well as the larger issues of war and peace, lending and borrowing, trade and commerce.

This plethora of restrictions apparently leaves no space for free movement. This is the basic drawback associated with religion, all religions, that Hamlet is reflecting upon in his soliloquy, when he says; “Thus conscience does make cowards of us all,” for conscience is the child of religious belief.

In Islam’s case this postulate applies with double force. It is not the uncertainty, the “dread of ... the undiscovered country from whose bourne no traveller returns, that puzzles the will,” that determines the conduct of Muslims. In a Muslim’s case on the contrary, it is the certainty that holds him back from sin and crime. He knows what will happen after his death. His deeds, good or bad, will pursue him to eternity and will be taken into account. He will be shown even an atom’s worth of good or evil deed he has done during his lifetime (Zilzal: 7-8). And he will be judged. In fact, on the Day of Judgment his “hands will speak” and “his feet bear witness” to everything that he did on this earth. (Ya Sin: 65). And there are actions — for example homicide — for which, in addition to punishment in this world, he would also be penalized in the Hereafter.

Therefore, if simply the dread of the unknown makes cowards of us all, then Islam, with all the above warnings, should make Muslims the most cowardly among the humans. A Muslim is hamstrung even in the matter of retaliation and revenge. What torment he must experience when he is strictly forbidden from “exceeding” the balance of injury? A tooth for a tooth; an eye for an eye, a life for a life and not an iota more! End even then he is induced to spare the life of the assassin for recompense.

A shining example of how literally this sanction is to be applied was offered by Ali ibn-e-Abi Talib. Having been fatally wounded by Ibn-e-Muljim, he specifically ordered that in executing the death sentence for homicide on the culprit, care must be taken that he is struck only once, because he had struck Ali only once.

A comparison will reveal the difference between Islam and others. Look at what the US did in Iraq and Israel in Lebanon. One follows Christianity, the other Judaism. Both killed people indiscriminately and remorselessly. Their victims comprised largely innocent, noncombatant, unarmed civilians including old people, women, children, infants and babies.

Israeli troops did not spare even a pregnant woman as the first person account from a Lebanese, Roger Assaf, from Beirut of an Israeli commando operation in Baalbeck, reveals.

“The parachutists landed on a hospital: Dar el Hekmat. ... Inside the car that rushed out of the hospital area and that was chased and filmed by the Israelis were a man and his wife, eight- months pregnant. The first rocket hit the back of the car. The two passengers leave the car screaming for help. The helicopter makes a U-turn and shoots again. The man manages to escape, the woman doesn’t. A little bit later, the neighbours rush to the car and find her dead, with an exploded belly and the fetus projected outside”. (Adjusting the Heroic Commando Raid Story).

But such actions, which constitute a “war of annihilation,” called herem in Hebrew, are fully endorsed in the Jewish Scriptures. Richard Bonney, in his masterpiece, Jihad: From Quran to Osama bin Laden, (pp 15-16) discusses this topic in detail quoting chapters and verses such as Deuteronomy 7 and 20; 13: 16- 18; 4:26-27; 7:1; as well as I Samuel 15:1-3. And in conclusion remarks, “There was no concept of limitation in the conflict or restriction to the violence, which is the main distinction between herem in the Hebrew Scriptures and the jihad of Islam.”

The New Testament is silent on the topic but Christians follow the Jewish practice where their Book provides no guidance as reflected in their wars of conquest through history.

Even in regard to retaliation, though the Torah prescribes an eye for an eye, a tooth for a tooth yet, Israel, apparently found it inadequate. It has therefore performed a kind of ijtehad of its own to dismiss those curbs on its freedom. Thus, Washington Post columnist Richard Cohen, a Jew, lambastes international outrage at Israel’s “disproportionate” response to Hezbollah’s provocation. He hails Israel’s new policy as “You slap me; I will punch out your lights.” (No, It’s Survival; WP, July 25, 2006)

Here a Muslim faces a grave challenge. He is offered inducements, exhorted time and again to fight and even warned of punishment should he refuse to, yet, the restrictions imposed are more daunting than the actual fighting. A Muslim warrior is also human. He, too, would instinctively wish to — what New York Times columnists, Safire and Friedman, gleefully call, “pulverise” — the enemy. But for him there can be no My Lai, no Operation Orange defoliation, no destruction of standing crops, et al. The list of don’ts is indeed so long that it is surprising how a Muslim can fight at all.

But a Believer realises that, like all other restraints, these are also meant to kill the animal in him and prepare him to meet his Master. Therefore Muslims have been fighting and giving an amazingly good account of themselves, in the battlefield throughout history.

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This is the sign of 1 who loves GOD that his chief care z goodness n devotion n his words r mostly in praise n glorification of GOD.

Concept of justice in Islam

By Bilal Ahmed Malik


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 our foundations.

This is an 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 contributory factors to the expansion of the Islamic state from Arabia to Spain and from there to India. Some Christian 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 and tribute from you, so that we 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 non-other.”

After the conquest of Khybar, a treaty was made between the people of Khybar and the 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 one of them for them. 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 exists due to this justice of yours.”

Thousand of such remarkable events of justice and equality are recorded in 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. Early Muslim rulers have to set such glorious examples of justice, equality, mercy and kindness that the non-Muslims felt compelled to sing their praises. We are commanded to be just and kind with others. The Quran says: “Lo! God enjoineth on you to be just and kind.” [16:90]

At another place the 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.” [5:9]

“O ye who believe! Stand out firmly on justice.... and follow not the lusts of your heart.” [4:135]

Justice and equality which Islam asks the believers to practise is not limited only to the citizens of their own country, or the people of their own 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 behaviour should be such that no one should ever expect or fear injustice from them and that they should treat every person 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 (PBUH), 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 converts to Islam and the old followers of the Faith. On an occasion, a women belonging to a high and noble family was arrested in connection with a theft. The case was brought to the Prophet (PBUH), and it was recommended that she may be spared the punishment of 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, has 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.


Reference: Editorial, DAWN. 08/09/2006.

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The world is my oyster!