Essence of divine guidance
 

[SIZE="3"] [B][CENTER]Essence of divine guidance[/CENTER][/B][/SIZE]




By Haider Zaman


WHEN Allah told the angels that He was going to place His vicegerent on earth (the reference was to the creation of Adam), they got astonished and said: “Will You set up one who will create disorder and bloodshed on earth when we are engaged ceaselessly in Your service and glorify Your name.” Allah said “I know all that you do not know” (2:30).

Allah had His own scheme of things when He told the angels “I know all that you do not know”. He designed the human soul, the main animating force of all human actions, right or wrong, with three inclinations. One was the inclination towards doing wrong and evil things, termed as Nafs-i-Ammarah by the Holy Quran, exhibiting the inherent terrestrial characteristics (12:53).

The other was the inclination towards realisation and repentance i.e. to realise immediately, if one does something wrong that what he has done is wrong, and repent over it or rather reproach himself for what he has done, termed as Nafs-i-Lowwamah (75:2). The third was towards doing good and righteous deeds, termed as Nafs-i-Mutmainnah (89:27) also called the soul at peace.

Since one of the inclinations of the soul had terrestrial characteristics, there was need for exercising necessary control over it. With that object in view Allah endowed the human beings with faculties that could be of great help in the control and suppression of the inclination having terrestrial characteristic. They are: the mind (the seat of consciousness, thinking, intellect, reasoning and memorising) (16:78), the conscience i.e. the ability to make distinction between right and wrong in regard to one’s own conduct (91:8) and love and mercy (30:21).

Here, it may be explained that in the Arabic idioms the word “heart” implies mind and affection. Therefore, in the verse (16:78), the word “hearts” has to be understood to have reference to mind and affection. Besides, from the Quranic verse (32:9) which says Allah breathed some of His own spirit in the human beings it further follows that a fraction of some of the attributes of Allah might have come along with that spirit.

Being so shaped and designed what remained was the Divine guidance for the proper use and control of the said faculties which started simultaneously with the creation of Adam. When Adam was created Allah taught him the names of certain things and then asked the angels “now if you are right, tell Me the names of these things” (2:31). The angels said “O Lord, we know only that which you have taught us” (2:32). Allah then turned to Adam and said “tell Me of their names.” When Adam told their names, Allah said “did I not tell you that I know all that you reveal or conceal” (2.33). Then Allah ordered all to fall prostrate before Adam. All the angels fell prostrate except iblis (satan).

The main object of the above exercise, as may be seen, was to highlight the importance of knowledge and how much it was valued by Allah. It was knowledge that gave Adam an edge over the angels. The importance of knowledge has been highlighted by the Quran in several other ways. It is one of those attributes of Allah that has been emphasised again and again by the Quran. A large number of the Quranic verses end with the reaffirmation of this attribute in one way or another. For example it says “Allah is full of knowledge and wisdom” (4:17), “Allah is All-knowing and All-wise” (4:24) and “He embraceth all things in His knowledge” (20:98).

Knowledge was also quality of all the Prophets. For example about Moses the Quran says “when he reached his full strength and was ripe, We give him wisdom and knowledge” (28:14). About David it says “and we verily gave knowledge to David and Solomon” (27:15) and about Muhammad (peace be upon him) it says “Allah has sent down to you the Book and wisdom and taught you what you did not know” (4:113).

The Quran further says “But say O Lord, advance me in knowledge” (20:114) which in fact exhorts us to go on acquiring more and more of knowledge. The importance of knowledge is also evident from the Quranic verse which says “can those who have knowledge and those who have no knowledge ever be equal” (39:9) and the verse which says “Allah will exalt those among you who believe and have knowledge to high ranks” (58:11). The Prophet also said to go on acquiring knowledge from cradle to grave and go even to China for the acquisition of knowledge.

Acquisition of knowledge and actualisation of Taqwa were the two main elements with which the Divine guidance to the human beings started. The knowledge contemplated by the Quran means any knowledge, including the religious knowledge, that could be of benefit to mankind. Actualisation of Taqwa means that all the thoughts, feelings and actions of the person are permeated by the fear of Allah.

Knowledge broadens the scope of vision, enhances the power of insight, strengthens the effectiveness of conscience and enlarges the area of one’s activities. But all this could be of no use without Taqwa which alone can serve as the impelling force for the proper application of knowledge. Knowledge can inter alia enable one to know what right and wrong could be while Taqwa can enable one to do the right thing and get the reward (28:80).

Thus, with the aid of faculties the human beings have been endowed with, coupled with knowledge and animated by Taqwa, the human beings can be in a position not only to control and suppress the inclination of the soul have terrestrial characteristic but also to activate the other two inclinations thereof and thereby convert the terrestrial environment into heavenly environment.


Reference: Editorial, DAWN. 23/11/2006.

Human rights in Islam
 

[B][CENTER][SIZE="3"]Human rights in Islam[/SIZE][/CENTER][/B]




By Bilal Ahmed Malik


FROM time immemorial humanity has been torn into pieces due to vanity and self-conceit, based on race, caste or creed. In early times Greek hated the non-Greeks, the Romans despised the non-Romans and Arabs held the non-Arabs in contempt, calling them “Ajam” (meaning dumb). Similarly the Egyptians under Pharaohs, treated the Israelites as helots, reducing them to social and political serfdom. When the Israelites rose to power they tried to crush the Christians and other people. The Christian in their turn, left no stone unturned to eliminate the Jews from the face of the earth.

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

Going back through history, the concept of human rights in Islam and its practical applications to human beings are neglected. However, Islam, with its divine dependence on Prophet Mohammad (PBUH) contains a message of human rights as its basic law and injects the values of interest, which fully normalise the claims and demands and needs in every society for which laws and provisions were made for the interest of individual human beings.

As we know rights and duties are correlated. One cannot have a right without duty or a duty without a right, so law had particular influence on rights and duties. The function of the law is to control illegal activities and safeguard the rights of other human beings. Prophet Mohammad (PBUH), the final messenger, worked day and night for the preservation of human rights. He acted very strongly against human rights atrocities. Moreover, after migration in 622 A.D., he introduced a charter in Madinah, which guarantees full protection of religion, life, and also safeguards property. After the conquest of Makkah, where many atrocities were perpetuated against Muslims, Prophet Mohammad showed forbearance and great statesmanship by forgiving everyone. Divine guidance guarantees these rights and obligations and has been conveyed to humanity ever since the origin of mankind.

The right to life in Islam is so much protected and emphasised 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 be for murder or

for spreading mischief in the land, it would be as if he had slewed the whole humanity.” (5:32)

Prophet Mohammad (PBUH), 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).

The Holy Quran places great emphasis on just dealings so that every one gets his due rights related to property and honour. It is written, “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)

Justice is the real cause of Islam and Islamic judicial system is unique because justice is its core and no one can commit anything unjustly. We are directed in the Holy Quran to act justly with everyone, Muslims, non-Muslims and even with relatives and orphans and the poor.

The Holy Quran commands Muslims to respect human rights. Allah Says, “O ye who believe, stand out firmly for justice, as witnesses to Allah, even as against yourselves or your parents or your kin whether it be against rich or poor for Allah can best protect both. Follow not the lusts of your hearts, lest ye swerve, and do not distort justice or decline to do justice. Verily, Allah is well acquainted with all that ye do.” (4:135)

“We have sent down thee with the book in truth, that thou mightiest judge between the people by that which Allah has shown thee, so do not be an advocate for those who betray their trusts”. (4:105)

In Islam the right to honour is also guarded and much significance is laid on it in the Holy Quran. Muslims are commanded to respect others and not to abuse others. In this regard Allah says, “O ye who believe, let not some men among you laugh at others. Do not defame nor be sarcastic to each other by offensive nicknames.... nor speak ill of each other behind their backs.” (46:11-12)

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

Once a woman from a noble family of Madinah committed a crime of theft and was caught red-handed. The case was brought to the Prophet Mohammad (PBUH) and he was asked to spare the woman because she was from a noble family.

The Prophet replied, “the nations that lived before you were raised to the ground by Allah, because they punished only the lower strata of their society and forgave only their own crimes. I swear By Allah in whose hands is my life that even if Fatima (the beloved daughter of Prophet Mohammad had committed this crime, I would have cut-off her hands.”

Islam does not prohibit the right of protest against the tyranny of the government. The Prophet Mohammad has regarded protest against a tyrant to be the best form of jihad. (Abu Daud, Tirmizi) It is the result of prophetic and Quranic teachings that people openly criticized the caliphs and never hesitated to protest against any unlawful action. Once Caliph Umar called a shura to restrict the amount of dowry, an old woman openly opposed his acts on the basis of Quranic injunctions.

Islam grants freedom to all women whether they belong to Muslim Ummah or to a conquered nation. In all conditions Islam honours and respects their chastity. The protection of equal status for men and women is considered to be vital. One who violates the chastity of women has to face harsh punishment. Islam strictly opposes adultery. It is written, “Do not approach the bounds of adultery.” (17:32) Respect for the chastity of woman is found nowhere else as strong as it is in Islam.

Islam, from very beginning, has preserved the rights of the needy and directed those who are wealthy to take care of the plebian section of

society.

In the Holy Quran, Allah says, “And to their wealth and possession was acknowledged the right of the needy who asked him who was prevented (from asking). (51:19) This right was preserved for both Muslims and non-Muslims because in world affairs they have the same rights in an Islamic state.

The worst thing to occur in human history is slavery. Slaves were treated inhumanly and did not receive the respect that human beings need. They were made beasts of

burden through slavery. But Islam’s response was totally

the opposite of the response of other religions and civilizations. Islam taught Muslims that

freeing a slave means to get rid of sins. Freeing a slave by

one’s own will means that that person will be protected from hell fire.

According to the tradition of the Prophet Mohammad (PBUH), when he advised his companions regarding slaves, he said, “these are your brothers over whom Allah has granted you authority. You should feed them on what you eat yourself, clothe them as you clothe yourself and you should not set them a task beyond their capacity and if they are assigned something heavy and difficult, you should help them in carrying it out. (Sahi Bukhari)

Keeping in view the above facts, one can infer that the concept of human rights in Islam is so unique that it did not make any distinction on the basis of colour, caste or region. The laws of Islam have no parallel in human history. Islam transcends all geographical and racial barriers and eliminates all sorts of distinctions based on race, caste, creed or colour.

It not only guarantees equality of status and security of life but also preserves the chastity of woman without any difference between Muslims and non-Muslims. In Islam many ways of worship are allowed but the whole lifestyle under the moral and ethical scheme is immutable.


Reference: Editorial, DAWN. 01/12/2006.

Theocracy alien to Islam
 

[B][CENTER][SIZE="3"]Theocracy alien to Islam[/SIZE][/CENTER][/B]




By Prof Mohammed Rafi


RELIGION is an amazing phenomenon which plays contradictory roles in the life of human beings. It destroys and revitalises, puts to sleep and awakens, enslaves and emancipates and teaches docility and revolt. The history of the Muslims reflects these contradictory roles among various social classes. Islam as a dynamic ‘Deen’ or way of life urges Muslims to move on with the times. The Muslims on the other hand have stuck to the deviant and decadent version of their concept of Islam.

A profound scientific movement based on research oriented Ijtihad is the need of the hour. The main objective of such a movement would be to present the real truth and the original face of Islam; to raise the level of understanding and religious awareness and to familiarize the education stratum and the younger generation with the true Islamic values and culture.

In the early history of Muslims, the present-day gap between the intellectuals and the masses did not exist. The great Muslim jurists, the dialectical theologians and the interpreters of the Quran, the philosophers and the literalists had close bonds with the general public. In modern times the new intelligentsia pursue life while living in an ivory tower, without having any understanding of their own social values. On the other hand the uneducated masses are deprived of the wisdom and knowledge of those intellectuals who owe their position to them.

The struggle between right and wrong is a never-ending process. The lack of education and the consequent failure to reassess Islamic values has led to the caste and class system in Muslim societies,. Those occupying the higher stratum of society place hindrances on the basis of might and withhold God’s gifts from His creatures and avail them personally. This leads to what the Quran calls the struggle between right and wrong. There is no such struggle in nature as Islam holds sway in the entire universe, but has to face stiff opposition in the human world.

It is generally observed that a large number of rich, powerful and successful people have adopted the wrong path and as a result tyranny, oppression, exploitation, dishonesty and fraud are rampant. This leads one to think that the true Islamic values are weak and cannot face the onslaught of evil in society. This misunderstanding is due to the slow process of the divinely ordained system. Allah says that if He were to punish the evil doers on the spur of the moment, no one would be alive in this world. “We hurl truth against untruth and it crashes its brain and the untruth vanishes away”(21:18). Muslims may fail, Islam does not.

The deeds of the Nabi (SAW) and those around him accelerated the pace of Divine laws and achieved in a matter of days what would normally take years to materialise. This pace slowed down after a while and the Divine law resumed original speed. The sublime quality of Islam is the respect, honour and dignity it gives to all humans. In an age in which the whole world believed and worshipped the rulers and the kings as God’s shadow on earth, the Quranic call that no one has the right to thrust his will on another and that human affairs should be settled by mutual consultation, must have sounded very strange.

Those evaluating the role of Islam in contemporary times should know that the prophets emerged from among the masses and were able to communicate with them projecting a new vision and injecting new energies. They were able to mobilise the frozen, static and stagnant societies to change their directions, life-styles, outlooks, cultures and destinies.

The Muslim societies need enlightened, educated and research oriented souls whose most important objective and responsibility is to bestow the great God-given gift of ‘self-awareness’ to the general masses. Knowledge means neither religious knowledge nor temporal knowledge. It is a combination of both which leads to awareness unique to a man; a Divine light and a source of consciousness of the social conscience. The failure of a large majority of Muslims to understand and practise the true Islamic values is due to the lack of efforts that is required.

Another important feature of Islam’s outstanding quality is its rejection of man’s slavery in any form. The human mind could only recognize families, tribes and nations, but not the universal brotherhood of man. With the passage of time, man will progress and will appreciate more and more the provisions of the code of life which encourages the evolving features of life. We must remember that any positive movement launched anywhere in the world during the last fourteen centuries for the liberation and advancement of humanity is a ray from Islam’s shining sun. In America when battles were fought for the emancipation of slaves, in India when the Harijan movement was launched, these were manifestations of Islam’s eternal truth.

The UN decision that conflicts be resolved through mutual counsel is nothing but the adoption of the Islamic value system. The low state of Muslims in every field of human endeavour carries over into the present depressing situation of the individual Muslim as compared to the individual non-Muslim in whichever country the two groups are living side by side.

According to Von Grunebaum (Islam — Essays in the nature and growth of a cultural tradition) ‘The spiritual qualities of the combatants had no influence on the result of World War II. Similarly America’s superiority over the Muslim lands is clearly not due to her religious and spiritual qualities, but rather to her economic, technical and scientific qualities.’

Muhammad Abduh, the Chief Mufti of Al-Azhar and undoubtedly the greatest and most influential of Islamic reformers, was aware of the shortcomings of present-day Muslims and throughout his life he laboured to remedy them. An ardent follower of Jamaluddin Afghani (1839-97), the philosopher of Pan-Islamism insisted that Islam, if correctly interpreted, will, in the words of Rashid Rida (1865-1935),’provide the only adequate solution for modern social, political and religious problems’.

Syed Amir Ali (The Spirit of Islam) believes that ‘the strength of Islam is supplemented everyday by its intellectual vigour. It does not rely on obscurantism and encourages the searching mind. Wherever Islam was followed in its true spirit, a civilisation of unequal richness sprung up. It was only when extraneous elements attached themselves to the Divine message that Islam ceased to be the zealous ally of intellectual freedom and lagged behind in the race of progress’.

Theocratic and monastic conceptions are not only foreign to Islam but are a complete negation of it. Islam never established a church with an hierarchy of clergymen. Since man is an integrated composition of permanence and change, laws governing the social order wherein his development takes place, should also be a combination of permanence and change. This point has been beautifully elaborated by Iqbal in his sixth lecture in the series on the Reconstruction of Religious Thought in Islam.

He says, ‘a society based on such a conception of reality must reconcile, in its life, the categories of perpetual change. It must possess eternal principles to regulate its collective life. But eternal principles when they are understood to exclude all possibilities of change which, according to the Quran, is one of the greatest signs (Ayats) of God, tend to immobilise what is essentially mobile in its nature’.

All the matters of the world have been left at the whim of the religious oligarchy which itself has depended on blind following and negation of reasoning. The resultant failure has always been that of the Muslims and not of Islam. That is why Islam does not encourage theocracy. In Islam the obedience is essentially due only to the laws of Allah as embodied in the Quran.’Shall I (Nabi) look to a judge other than Allah. He who has revealed to you a book defining all things clearly (6:115).

The present century is definitely the century of Islam. According to Akbar S. Ahmed (Islam Under Siege) The hijackers of the four American planes killed thousand of innocent people. This terrible act also created one of the greatest paradoxes of the 21st century: Islam, which sees itself as a religion of peace, is now associated with murder and mayhem. There are about 1.3 billion Muslims living in 55 states. The Muslim world population is one of the fastest growing. And Islam is the one world religion which appears to be on a collision course with the other world religions. The consequences of what happens within Muslim societies will be felt by societies everywhere.

No one is immune from the debates that now rage around Islam. So long as Muslims follow the commands of Allah firmly, their efforts will bear fruit. Their glory and their fall are both determined by God’s laws and not by any one’s whims. It is the way a people adopt which determines their fate. When they give it up, it is not the way (Islam) which fails; it is the people who fail. The Quran says,’ Man is at loss, save those who believe in God’s way of life and by their healthy deeds help the way’. (103:1-3)


Reference: Editorial, DAWN. 08/12/2006.

Islamic law of evidence
 

[SIZE="3"] [B][CENTER]Islamic law of evidence[/CENTER][/B][/SIZE]




By Sidrah Unis


ISLAMIC law covers all aspects of a social order whereby an Islamic state can come into existence and prosper. One of these is siyasah shariyah i.e. administration of justice.

It is an elaborate legal system which, widely interpreted, includes not only formulation of courts of law and procedure for conduct of trial, but also the intricate concept of evidence; “Surely, We have sent down to you the Book in truth so that you might judge between men by that which Allah has shown you...” (4:105)

The term ‘evidence’ means and includes all those legal means, exclusive of mere argument, which serve to either prove or disprove an issue placed before a judicial body. The object of presentation of evidence is to decipher the truth out of a jumble of conflicting statements and views presented by both parties.

Muhammadan law of evidence is governed by the principle that all judicial decisions should be based on conviction, not speculation, so aiming at enforcement of justice as far as possible; “...when you judge between men, you judge with justice...”(4:58) “Say: My Lord has commanded justice...” (7:29) Under Islamic law, evidence has been categorised into the following main kinds:

Testimony: this is an oral evidence given in court by the witness who is under a moral duty to give correct and true information through his statement which is to acquire the status of evidence before court and so influence a judicial decision (shahadat).

“O you who believe! Stand out firmly for Allah as just witnesses; and let not the enmity and hatred of others make you avoid justice. Be just; that is nearer to piety; and fear Allah. Verily, Allah is Well-Acquainted with what you do.” (5:08) “...conceal not the evidence, for he who hides it, surely, his heart is sinful,” (2:293)

The right of acting as witness may be exploited by a person due to either inaccuracy of discernment or bias. It is thus necessary to take all steps necessary to avoid a court being misled; the same is accomplished through tazkiya-al-shuhood. ‘Tazkiya’ means purgation of witnesses. It is conducted with the primary object of acquiring reliable knowledge as to the competency and other virtues of a witness in order to have faith in his statement, which bears evidential value in conviction in cases of hudood and qisas.

Maturity of understanding and power of perception is essential in a witness, thus a small child and a lunatic are not competent to act as witnesses in court. The evidence of the following persons is not admissible in court; (1) a man or women given to treachery. (2) a person who has been whipped for an ordained crime. (3) an adulterer or an adulteress (4) person dependent on the family in whose favour he is giving evidence. (5) a relative. (6) a person under an obligation to either one of the parties. (7) a slave in favour of his master. (8) a person who has enmity with the accused. (9) a person convicted for the offence of qazf (false accusation of immorality on a chaste woman); “And those who accuse chaste women, and produce not four witnesses, flog them with 80 stripes, and reject their testimony forever...” (24:4).

Numerical strength of witnesses varies from case to case; in matters of private rights and transactions between men, the evidence of two men, or one man and two women is admitted; “...And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them errs, the other may remind her.” (2:282)

In cases of hudood i.e. punishments prescribed by God Almighty, the rule as to witnesses is more stringent. Women are specifically excluded from being witnesses. The testimony of two just men is required. Certain matters of which women alone are aware, such as birth of a child, can be proved by the testimony of a single woman.

When a man testifies as against himself, or as against his own interests, the same is called admission (iqrar). This is admissible in evidence; “O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against yourselves...” (4:135)

Oath: an oath is swearing by Allah that what the person is stating is true. An oath is acceptable in matters which are civil in nature, but is not accepted in criminal matters. It is on the whole a weak form of evidence and as opposed to credible evidence on the other side it is not taken into consideration; “...When death approaches any of you, and you make a bequest, (then take) the testimony of two just men of your own folk or two others from outside, while you are travelling... let them both swear by Allah, for then indeed we should be of the sinful.” (5:106)

Evidence derived from circumstances is also accepted in a Court of law. For example presumption of paternity is derived from circumstances i.e. where a couple are living together as man and wife, it shall be presumed that the child is born out of this union. “O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you...” (2:282). This verse serves to show that documentary evidence, provided the document itself is authentic and not a forged copy, is admissible as evidence before a court of law.

It is one of the primary rules of evidence, that direct form of evidence or first hand information has great probative value as opposed to mediate or indirect or what is termed as hearsay. Hearsay or second hand knowledge (word of mouth) is admissible as evidence on the basis of doctrine of necessity.

It is an exception to the general rule that if the matter refers to a fact which was heard, the same must be narrated by the one who heard it, or if it is perceivable by any other senses, it should be told by the person who himself perceived the same. Hearsay evidence is admissible where the person having first hand knowledge has either died, or cannot be found or if calling him would serve to exhaust a lot of time and money.

Having so considered the various kinds of evidence, it is but fair to uphold the claim that Islamic law of evidence is well equipped to meet and cater to the requirements of implementation of justice. The cardinal principle of this legal system being enforcement of justice, we have direct evidence on the one hand and hearsay evidence in certain exceptional circumstances on the other so as to focus as far as possible on a fair solution.


Reference: Editorial, DAWN. 15/12/2006.

The farewell sermon
 

[SIZE="3"] [B][CENTER]The farewell sermon[/CENTER][/B][/SIZE]




By Manzoor Ahmad


THE enlightening, soul-stirring and epoch-making sermon delivered by Holy Prophet Muhammad (peace be upon him) on the occasion of his farewell pilgrimage (Haj) occupies a unique place in the history of mankind. It emphasizes explicitly on universalisation, socialisation and moralisation of the humanity at large.

On revelation of Surah 110, “When came the Help of Allah and Victory. And you saw people entering the Religion of Allah in crowds. Praise your Rab and beg His forgiveness. Surely He is Ever Forgiving,” the Holy Prophet (peace be upon him) decided in A.H. 10 to perform Haj, as he in the light of the said Surah felt that his mission has been accomplished and that the end of his life was approaching.

He left Madina on Saturday, the 216th of Zul-Qadah and after journeying for nine days entered the city of his destination, Makkah on Sunday, the 4th of Zul-Hijjah. A large number of people had accompanied him who were further augmented and turned into a multitude of 1,14,000 to 1,44,000 on the 9th of Zul-Hijjah (March 08, 632) the day of his historic sermon at Arafat. He had also given orations on the 10th as well as the 11th or 12th in sequence both at Mina. These public addresses were actually the gist of his lifelong Islamic teachings.

The Holy Prophet (peace be upon him) during the speech paused almost after every sentence to get it repeated by a stentorian who was Rabia ibn Omaiyah ibn Khalaf in order that the worlds of the most memorable address could be heard by the entire concourse.

The salient features of the everlasting sermon are summed up hereunder which are still fresh and will remain as such for ever:

Praising Allah he said, ‘O people! Listen to me. I do not know whether I shall be here again and meet you.’ Further he quoted from the Holy Quran: “O mankind! We created you from a male and a female, and made you into nations and tribes that you may know each other. Verily the most honoured of you in the sight of Allah is (one who is) the most righteous of you.” He in unambiguous words declared, ‘No Arab is superior to any non-Arab (Ajami) nor any non-Arab is superior to any Arab; the only criterion of superiority is piety. All human beings are Adam’s children and he was created from dust.’

‘O people! Your blood, properties and honour are as inviolable as this day, this month and this city, amongst one another. You all shall appear before Allah and He shall interrogate you of your actions.’

‘Behold! Do not go astray after me and begin killing one another. If anything is kept as trust with anyone, he is bound to return it to its owner when asked for.’

‘O people! All Muslims are brothers to one another. Be solicitous about your slaves, feed them such food as you eat and clothe them as you wear.’

In unequivocal words he pronounced, ‘O people! All practices of the days of ignorance are under my feet.’ Forbidding such practices he wiped out the practice of blood revenges and usury. Likewise abolishing the practice of usury he set an example and remitted the amount of interest which was due to be received by the family of his uncle Abbas ibn Abdul Muttalib.

‘O people! Allah has already ordained shares (inheritance) of each heir. Now none should leave any share by will for any heir,’ (in contravention of the set rules).

Addressing particularly the people of his tribe he clearly said, ‘O people of Quraish! lest you appear before Allah with the burden of this world around your neck and other people with good deeds; in such situation I shall not be of any help to you.’

‘O people! I have accomplished my mission of preaching Islam. I am leaving amongst you such a thing if you hold it fast you will never go astray and it is the Book of Allah (the Holy Quran). ‘Behold! you refrain from exaggeration in the religious matters because the nations in the past have perished only on account of it.’

‘O people! worship Allah, offer prayers five times a day, keep fasts during the month of Ramazan, pay Zakat willingly and perform pilgrimage to the Sacred House of Allah, then you will be able to enter the Paradise.’

‘Now criminal himself will be responsible for his crimes; neither the son would be answerable for the crimes of his father nor the father would be held responsible for the crime committed by his son.’

‘Behold! those who are present here should convey it to those who are not here. Anyone of those who are not here may be better to understand it and remember it.’

‘O people! if you were asked about me, what would you reply?’ The people with one voice said, “we bear witness that you have conveyed the message, you discharged your ministry of Prophethood and looked the welfare of the people.”

At the conclusion of the sermon, the Holy Prophet (peace be upon him) raised his forefinger towards the sky and thereafter pointing towards the people said thrice: ‘O Allah! I beseech: bear Thou witness unto it.’

No sooner than Holy Prophet Muhammad (peace be upon him) concluded his inspiring sermon the following Quranic verse was revealed:

“This day I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion.”

The farewell sermon, on the whole, is a message of piety, equity and fraternity for the entire world


Reference: Editorial, DAWN. 22/12/2006.

The last and lasting message
 

[SIZE="3"] [B][CENTER]The last and lasting message[/CENTER][/B][/SIZE]




By Jafar Wafa


OF the many aspects and features of the Quran, the most salient is that, unlike any other book, it is believed by the faithful to be the direct word of God in Arabic language.

Secondly, no other religious scripture has retained its original form and text. Thirdly, no other sacred writing of any other religion has kept the various nationalities and sects knit together over the last fourteen centuries.

Michael Hart’s verdict (author of ‘The Hundred’) about the Holy Quran is quotable: “No such detailed compilation of the teachings of Christ has survived... The influence of Mohammad through the medium of the Koran has been enormous.”

Detractors of the Quran call the Book a rehash of Judeo-Christian Scriptures, only because it contains many of the narratives connected with Biblical prophets and personages which fact is already mentioned in the Quran that it “confirms all that which was revealed before it in the Torah and the Gospels (3:3-4).”

The Quran, while confirming what is true has refuted the innovations, like the theory of Trinity and the Divinity of Christ which were not there in the Gospel compiled by Barnabas, duly recognised as the canonical Gospel till 325 A.D. in the churches of Egypt, Palestine and Syria. That is why the Quran calls itself ‘Al-Furqan’ — “making distinction between good and not good.”

It presents the first human couple (Adam and Eve) as Prophets sent down to earth with full knowledge and wisdom and not as primitive cavemen, living in darkness and ignorance. They were sent with firm faith in pure, unalloyed monotheism and belief in the Hereafter for reward for good and punishment for evil deeds.

The Quran rebuts polytheism and atheism with full force and cites Abraham (peace be upon him) as the greatest preacher of monotheism in what is recognised as ‘cradle of human civilisation’ in the post-Noah historical period. It is the result of the Quranic preaching of unadulterated monotheism that anyone who is not atheist and believes in one religion or the other claims to be a monotheist — Christians, generally believe in Jesus as the son of God in the figurative sense and enlightened Hindus do not treat the idols as really worshipful beings but as objects representing the Divine attributes merely to help concentration during meditational prayers. The God of the Quran is “the forgiver of sin and the acceptor of repentance and severe in punishing (40:3).” It, therefore, corrects the notion that all sins will go unpunished because of the faith in Christ as the Messiah (New testament — Roman 5:12-19) similarly, it rejects the Jews’ racist belief of their being God’s chosen people, immune from eternal punishment even if heinous crimes are committed by them. This religious conviction is at the back of all cruelties and inhuman acts of the present Israelites who have, after a lapse of two millennia, become a military power, with nuclear weapons to boot.

The Quran also turns down the heathen concept of trans-migration of the soul which arose from the apparently logical argument that the outcome of sin being inevitable every sinful act committed in life has to be atoned for in the rebirth cycle till Nirvan (Salvation) is attained. The Quran suggests afterlife instead of the continuous life on earth, thus bifurcating one’s life span into two distinct phases: one for action and the other for reaction, i.e. reward or punishment, as the case may be.

The Quran has been claimed, right from the beginning, to be the ‘word of God’ and that it was compiled in the present form at the holy Prophet’s instance. Sir Edmund Ross, in his Introduction to Sale’s translation of the Quran, records: “It is well for all who study the Quran to realise that the actual text is never the composition of the Prophet, but it is the word of God addressed to the Prophet.”

One of the basic tenets of Islam is that the Quran is the last of the revealed guidance for mankind. Islam, among the world religions, is the latest in time scale.

This is an indisputable historical fact that, among the world religions, Islam is, chronologically, the latest and the last. “No great new religion has swept into world prominence since Islam some 1300 years ago,” wrote the editorial staff of Life magazine’s special issue on ‘World’s Great Religions’ published in 1959.

Thus, the Quran is the last of the revealed Books not merely as an article of Muslim faith but as a historical fact. No book has been produced in any language claiming direct Divine authorship. Equally true is the fact that no person, leaving out those few imposters or sectarian reformers who have left little following behind, has so far emerged as a Prophet challenging the finality of the prophethood of Hazrat Muhammad (SAW).

The Quran differs from all other sacred scriptures of the world’s living religions in three distinct ways: None of the holy scriptures is the exact word of God in the original language of revelation; None of them can be claimed, for historical reasons, to have been preserved intact and in the original text; None of them has been so arranged and compiled, as the Quran, after piecemeal revelations as to have a Preface (Sura Al-Fatiha) and a chapter following it indicating the Divine intention that the revealed words would be set down and compiled in the form of a book.


Reference: Editorial, DAWN. 29/12/2006.

Spirit of pilgrimage
 

[SIZE="3"] [CENTER][B]Spirit of pilgrimage [/SIZE] [/B][/CENTER]




By Prof Mohammad Rafi


EVERY year millions of Muslims gather in Makkah to reaffirm the universal brotherhood of Islam and invoke the blessings of Allah. The basic rationale of this ritual called Haj is Islam’s stress on the equality of human beings and a return to the consciousness of the need to differentiate between vice and virtue.

Haj is the annual purpose-specific convention during a specified time, while ‘Umrah’ is a visit to the Kaaba anytime during the year. Both have a sublime objective as the Quran explains although we have reduced them to mere rituals similar, in many ways, to the olden days. The Quranic concept of Haj is an objective reality and a system of collective life with stress on the relationship between man and God.

Haj in the past was a religious-cum-festive occasion with no serious underlining. Islam diverted the tradition to a more dignified and goal-oriented ‘Ibadah’. The Divine revelation, in all ages, has always announced that race, colour, language, nation and nationality can never be the basis of superiority. It has vigorously negated man’s domination by man. It stresses that despite the different nationalities, colours, races and languages, man is still a part of mankind.

This message was given a practical shape by Hazrat Ibrahim who left everything, including his parents, to settle in a desolate place called Bakkah (Makkah) and laid the foundation of a new nation. The first house of worship erected on the face of the earth was the Kaaba in this city; the antiquity of which history fails to reveal with certainty.

From the pre-historic times the Kaaba has always been revered, respected and preserved. It was the only resort of the people of Arabia and the surrounding countries to seek the blessings of God and His benevolence and compassion. When Abraham assisted by his son Ismail was raising the foundation of Kaaba with his own hands, he burst forth into prayer to Allah:

‘Our Lord! Accept from us this duty. Make us true Muslims unto Thee and our posterity true Muslims unto Thee, and teach unto us ways of devotion unto Thee and forgive us. Verily Thou art All-forgiving and All-Beneficent our Lord! And raise up a messenger from amongst them who shall recite unto them Thy revelation and shall teach to them the Book (Quran) and the wisdom and purify them. Verily! Thou art the Al-Mighty , the All-Wise’ (2:127-129)

Allah granted this prayer and in the same auspicious locality was born that leader, guide and benefactor of humanity, Muhammad (SAW), who brought the message of peace and guidance to the entire human race and raised the barbaric Arabs to the highest pedestal of human civilization.

Every ritual in Islam has a logical and explainable reason behind it. The biggest gathering of human beings in one place has a definite purpose of realising and reaffirming total commitment to the Divine Islamic values.

Haj means intention and also ‘prevention’. The intention should be to reunite the divided humanity and establish the domination of the Divine message revealed through Prophet Muhammad. The entire Haj is for Allah and Allah has owned the Kaaba as His house symbolically meaning it is for the benefit of whole mankind. It does not mean the concrete cube but the system around the Kaaba which was established by Abraham and re-established by the Prophet.

The entire humanity is invited to come and see how the established system is beneficent for them (22:27,28). It is the first house of worship appointed for men full of blessings and of guidance for all. In it are signs manifest like the ‘Muqaam-e-Ibrahim’ (Stature of Abraham), whosoever enters it attains security. Pilgrimage thereto is a duty men owe to Allah.

‘Arafat’ (the place where all the pilgrims gather) from which the word ‘Taa’ruf’ (introduction) is devised means that pilgrims should come in contact with each other and there should be mutual consultation for a better understanding of the prevailing problems and their solution. The main Haj sermon from Masjid-i-Nimrah is the guidance and message for all Muslims and that should be adopted in the coming year.

The initial gathering of pilgrims is at ‘Mina’ which also means the ‘city of desires’. In other words those who gather at Mina bring all their desires with them. These desires have to be assessed in the Haj environment in the light of the Quran and selfish desires have to be left behind in Mina before proceeding to Arafat. The compulsory stay at Mina is meant to be utilised by the pilgrims to ponder and redirect their lives on the ‘Sirat-e-Mustaqeem’.

The annual Haj congregation also shows the unity of Muslims. The unfortunate division of Muslims into various sects is against the clear message of the Quran (6:159) strongly condemned by the Quran. From the root word Haj we have the word ‘Hujjat’ which means clear proof, evident, practical and applicable all over the world. Haj is supposed to be the unifying force so badly needed by the Muslim world today. It is not all about the hereafter, it is about first purifying your inner self here and now to lead a good life as emphasised in the Quranic prayer the pilgrims recite ‘Our Lord! Give us good in this world and good in the hereafter and defend us from the torment of hellfire’ (2:20).

Haj is a duty which requires the pilgrims to requite all wrongdoings and seek forgiveness, be kind and bear with others with patience, be generous, support the poor and never forget Allah’s laws of retribution. As a Mehrim (One wearing Ahram) there are no signs of aristocracy or distinction. Animals are not hunted, plants are not uprooted and aggression is replaced by humbleness. A pilgrim should bury selfish ego and remember that he will one day be buried in two pieces of white cloth similar to his Ahram leaving behind all the wealth and worldly belongings and taking along with him only his deeds.


Reference: Editorial, DAWN. 05/01/2007

Islamic concept of charity
 

[SIZE="3"][B][CENTER]Islamic concept of charity[/CENTER][/B][/SIZE]




By Bilal Ahmed Malik


POVERTY next to sickness is the biggest threat to humankind. Extreme poverty has existed everywhere in the world during various stages of history, and still continues to exist in many parts of the world. Islam as the last of the Divine messages of Allah has also taken a very comprehensive view of poverty, and the Quran and Sunnah have recommended numerous measures to alleviate its pain and anguish in a society. Islam encourages its followers to spend money for Allah’s Sake whenever they are capable of doing so, and it stresses on the great virtues of giving a charity.

Thus, of all Islamic virtues emphasised in the Quran, charity is perhaps the one mentioned most frequently. The Holy Book repeatedly enjoins upon Muslims to give generously to the poor, so that inequality of wealth is somewhat eliminated. The Quran states that for Muslims, Prayer and Zakat are of comparable significance. That is why the two are often mentioned side by side. There are innumerable verses in the Quran which urge Muslims to be mindful of the poor, helpless and needy. These verses leave no doubt about the importance of Zakat and Sadaqa for the legal, moral and economic betterment of the Muslim Ummah.

The following are some verses of the Quran that deal with this issue. “Establish worship, pay the poor due, and bow your heads with those who bow”(Quran2:43). Pay the poor due, and hold fast to Allah. He is your Protecting Friend. A blessed Patron and a blessed Helper! (Quran 22:78).

In the following verses, those who spend freely in Allah’s cause are being praised by Him. “The steadfast, and the truthful, and the obedient, those who spend and (hoard not), those who pray for pardon in the watches of the night”. (Quran 3:17).

The following people are yet again mentioned by Allah, as being righteous:

“Such as persevere in seeking their Lord’s countenance and are regular in prayer and spend of that which We bestow upon them secretly and openly, and overcome evil with good. Theirs will be the sequel of the (heavenly) Home.(Quran 13:22).

While putting emphasis on charity the Quran further specifies the categories of people who are to be considered appropriate recipients of generosity.

Following are some verses that explain this point further: “They ask thee (O Mohammad) what they shall spend. Say: That which ye spend for good (must go) to parents and near kindred and orphans and the needy and the wayfarer. And whatsoever good ye do, lo! Allah is aware of it.(Quran 2 :215).

“(Alms are) for the poor who are straightened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shall know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.” (Quran2;273).

In the above mentioned verse the Quran states that “Charity is for those in need.” This is general principle which enjoins us to help people in need, be they good or bad, on the right path or not, Muslims or non-Muslims. We are not supposed to judge in these matters.

The ends in charity, as reiterated here, should be God’s pleasure and our own spiritual good. This verse in the first instance was revealed in Madina, but it is of general applications.

The concept of charity in Islam is thus linked with justice.

It is not limited to the redressal of grievances. It implies apart from the removal of handicaps, the recognition of the right that every human being has to attain the fullness of life.

In the verse below, the Quran clearly specifies the amount that is to be spent in charity and almsgiving.

“And they ask thee what they ought to spend. Say: that which is superfluous.

Thus Allah maketh plain to you (His) revelations, that haply ye may reflect “(Quran 2:219)

Allah provides incentives to people by promising them great rewards, so as to encourage them to practice charity. “Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth, Unto him ye will return.”(Quran 2 :245)

There are certain parameters and ethical boundaries set by the Quran that a person must not cross while practising charity.

The act of charity must be accompanied by humility and must not be executed as a favour to the one receiving it. The following verses elucidate this point.

“O ye who believe! Render not vain your almsgiving by reproach and injury, like him who spendeth his wealth only to be seen by men and believeth not in Allah and the Last Day.

“His likeness is as the likeness of a rock wheron is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not the disbelieving folk.” (Quran 2:262, 263, 264.)

The Quran also brings to light the importance of spending only that which is good, towards a charitable cause. Most individuals give away in charity only items which they deem not fit for their own use. Allah warns against this attitude.

“O ye who believe. Spend of the good things which ye have earned, and of that which we bring forth from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when you would not take it for yourselves save with disdain; and know that Allah is Absolute Owner of Praise.” (Quran 2:267).

“Ye will not attain unto piety until ye spend of that which ye love. And whatsoever ye spend, Allah is aware thereof.”(Quran.3: 92)

The Quran also recommends that charity be given privately, not only to prevent engendering arrogance on the part of the person giving alms, but also to preserve the interest of the receiver, as it might cause the latter embarrassment.

“If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is informed of what ye do.”(Quran 2:271)

The Quran in above mentioned verse, warns us against spending “to be seen of men”. This is false charity.

Alms-giving with this motive is worse than not giving away anything at all.

Allah also urges creditors to forego their debts as almsgiving, if the borrowers are experiencing hardship. This is indicated by the following verses:

“And if the debtor is in straightened circumstances, then (let there be) postponement to (the time of) ease;. and that which ye remit the debt as almsgiving would be better for you if ye did but know.”(Quran 2: 280).

Charity is a virtue that the Quran urges Muslims to display in times of abundance as well as in times of adversity.

The following verse illustrates this further: “Those who spend (of that which Allah hath given them) in ease and in adversity, those who control their wrath and are forgiving toward mankind;

Allah loveth the good”(Quran 3:134).

Last but not least; Muslims are urged not to let anything distract them from the remembrance of Allah, the performance of Salat and the paying of Alms.

“Men whom neither merchandise nor sale beguileth from the remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eyeballs will be overturned” (Quran 24:37)

From the above verses, it is evident, that the Quran regulates with specific injunctions, the virtues of all Muslims, when they come in giving charity to the poor. Thus honesty and truthfulness demand that a person should act unselfishly.

Unfortunately, the accumulation of worldly riches for one’s own benefit is a common practice, often leading people to succumb to dishonest temptations.

In order for honest charity to be effective it has to be genuine, and not a mere act of expediency resulting from fear or injury or a mere showoff of wealth. Charity must also be a habit of mind, rather than something practiced as a result of a need or something to show off ones wealth.

Since charity is purely for the sake of God, it has value only if something good and valuable is given. It should be lawfully earned or acquired by the giver. It should include such things as are of use and value to others. Charity is, in the words of the Prophet, to place a thing in the palm of God.


Reference: Editorial, DAWN. 12/01/2007

Spirit of Islamic polity
 

[B][CENTER]Spirit of Islamic polity[/CENTER][/B]



By Sidrah Unis


THE Islamic faith is rightly considered to be comprehensive in all respects. Universality being one of its chief requisites, it is compatible with all times and climes.

Not only does it lay down the fundamentals and importance of worship as well as guidelines on how to live a morally sound and productive life, but also enumerates a workable political order based on three main principles i.e. tauhid (unity of God), risalat (prophethood) and khilafat (vicegerency).

The very essence of an Islamic state is that sovereignty belongs to God: “Blessed is He in Whose hand is the Sovereignty, and He is Possessor of power over all things.” (67: 01) The sovereignty exercised by the rulers in an Islamic state is a sacred trust bestowed on them by God: “Then We appointed you viceroys in the land after them that We might see how you behave.” (10: 14) The basic principle of Islam is that all human beings must, both individually and collectively, submit to the will of Allah: “He has commanded that you worship none but Him (i.e. His Monotheism); that is the (true) straight religion, but most men know not.” (12: 40)

Risalat or prophethood serves as the channel through which the law of God has been received and conveyed to mankind. Through risalat, we received two main sources of Islamic law and political set up i.e. the Holy Quran which is the word of God and the Sunnah of the Prophet which (i) serves to interpret the Quran and, (ii) in cases where the Quran itself is silent on an issue, a decision of the Prophet based on ratiocination serves as a guideline.

Thus the Quran and Sunnah, the two primary sources of Islamic law and principles, constitute one complete whole and are fundamentally interdependent. God defines the relationship between the two in the following words: “…Indeed, there has come to you from Allah, a Light (the Prophet) and a clear Book (AL-Quran)” (5: 15)

The third principle is khilafat. As mentioned earlier, sovereignty belongs to Allah alone, therefore, he who exercises authority on His behalf in this world is His vicegerent and has no authority to exercise any powers apart from the ones duly delegated to him. “Obey Allah and obey the prophet, but if you turn away, he (Messenger Muhammad) is only responsible for the duty placed on him (i.e. to convey Allah’s Message) and you for that placed on you. If you obey him, you shall be on the right guidance…” (24: 54)

The office of the caliph is granted to all those who are capable of fulfilling the responsibilities of this office with due diligence, honesty and dedication. Every person who is a part of the Muslim Ummah can exercise the authority of a caliph, therefore, vicegerency is not limited to a certain family, clan or class but extends to every pious Muslim. The Holy Prophet once said, “No one is superior to another except in point of faith and piety. All men are descended from Adam and Adam was made of clay.”

As all the affairs of an Islamic state must be transacted by counsel, the ruler of the state is also appointed through consultation: “And those who respond to their Lord and keep up prayer, and whose affairs are (decided) by counsel among themselves….” (42: 38) The most important example is the appointment of Caliph Abu Bakr, the first of the Pious Caliphs, by conducting ijma or mutual consultation. Once appointed, the ruler has to manage all affairs by consulting those around him. And those who give advice are required to do so conscientiously and judiciously, or refrain from giving the same. The public is also under an obligation to give sincere and beneficial advice to the ruler. Further, the view of the majority carries great weight in Islam and the ruler is bound to follow it.

It is important to note that obedience to a ruler is contingent on his imposition and enforcement of Islamic principles. Where the ruler deviates from the right path, he is no longer entitled to obedience of the people. In other words, if the government fulfils the requirements imposed by the Quran and the Sunnah, its claim to the allegiance of the people becomes absolute.

The Prophet said: “A Muslim has to listen to and obey (the order of his ruler), whether he likes it or not, as long as his orders do not involve disobedience (to Allah). But if an act of disobedience (to Allah) is imposed, one should not listen to it or obey it.” From the above-mentioned principles it follows that the people are duty bound to supervise the activities of the government, to give their consent to right actions, and to withdraw it whenever the government deviates from the right path. It also becomes evident that the accountability of the ruler of an Islamic state is twofold: (1) he is answerable to God, as power bestowed on him by God is a sacred trust; and (2) to the people who are his subjects.

The rules and precedents set by the Prophet, in accordance with the teachings of the Quran, regarding accountability of the government, were also observed and further elaborated by his successors. People would openly question the Pious Caliphs about the various actions and measures taken by them. The Caliphs, considering themselves answerable to the people, would then explain their conduct in question. There are even instances where upon valid objection by the people the Caliphs withdrew their orders and instructions. Unlike the western legal systems, in Islam authorities are not immune to the law. Even the head of an Islamic state may be challenged, in both official and private capacity, in the court.

Where the ruler is the custodian of public property and interests, the judge is the custodian of the law and responsible for implementing the same. The office of judge is independent of all executive control and he can exercise his authority without any form of interference from influential quarters. He decides all disputes in the light of the Quran and the Sunnah: “So judge between them by that which Allah has revealed….” (5: 49)

One of the questions often raised with regard to Islamic political order is whether it falls within the ambit of democracy or in other words, is the Islamic political system a democratic system? Democracy, a secular concept, categorically declares that sovereignty should rest with the people, whereas in an Islamic state sovereignty rests with God Almighty. Also, in a democratic set up, legislation is conducted by the people themselves while in an Islamic state laws given by God through the Holy Prophet i.e. shariah is to be administered by the ruler.

Yet, at the same time, the ruler is accountable to the people and the opinion of the public plays a prominent role not only in the appointment of the ruler but also with regard to his exercise of authority. The institutions of ijma and ijtihad also make room for law making within the guidelines and ethics of shariah. So considering, it would not be erroneous to define Islamic political set up as a democratic system.


Reference: Editorial, DAWN. 19/01/2007

Pure Islamic system
 

[B][CENTER]Pure Islamic system[/CENTER][/B]




By Dr Israr Ahmad


THE struggle to establish the domination of Islam is one of our basic, though unfortunately forgotten, duties. The system of social justice of Islam was established by Prophet Muhammad (saw) along with his companions, after a relentless and unyielding revolutionary struggle of twenty years and many sacrifices of men and material.

In the same way, the system of Islam shall be established in the world once again, by the true believers of Islam, according to the sayings of the Prophet.

In this regard a confusion was created that had to be addressed here. It was why pure Islam lasted only for a period of thirty years when it was given by God and was in harmony with human nature? An answer to this objection could be that Islam was in place in its ideal form at least for thirty years, whereas none of other systems and ideologies developed by men, were ever practised in its ideal and original form. An ideal democratic system for example is still in the process of idealisation and may never reach its final stage.

Similarly, the “classless and stateless” communism of Marx and Engels had already vanished without much appreciation. The system of Islam was there for at least thirty years in its complete and ideal form. It was in fact an out of proportion jump that took place only for the sake of a demonstration, otherwise the human race was not ripe at that time to sustain the system in its highest form as given by God. However, as said the system of Islam shall be established on earth once again before the end time in the same way as it was established at the hands of the Prophet (saw).

Similarly, it is also wrong to assume that after the Khilafat-e-Rashidah, Islamic system came to an end all of a sudden. Though the process of decline did start after Khilafat-e-Rashidah but the system did not collapse at once as a whole. Rather, it was the political system where the highest democratic standards of mutual consultation (Shura) were compromised first and it gradually came under the influence of tribal clans (Asabiyyah). As far as monarchy or kingship is concerned, it took at least 90 years to become fully operative.

The Umayyad period was a transitional phase. It was in-fact the later period that displayed all the corruption and exploitation that belonged to the kingship. Gradually and steadily, Islam was demoted from the position of Deen al-Haq to a mere “religion” that deals with minor details of worship and rituals and not in the affairs of government or of politics. Soon it was accepted by all concerned, almost as if it were an axiomatic certainty that the state can function only on the basis of tribal loyalty and allegiance to the clans and that the only feasible and practicable principle in this domain is that of “might is right.” As a logical and necessary outcome of this degenerative change in the politico-socio-economic setup, the very concept of Islam as a complete code of life also began to disappear from the collective consciousness of the Muslims.

The concept of religion of Islam that dominated the Muslim minds during kingships was that an armed rebellion is strictly forbidden in Islam no matter how wicked, cruel, and corrupt the ruler may be. According to this concept, armed rebellion is allowed only when the ruler commands a flagrant violation of the Shari’ah or orders to commit Kufr. The most balanced opinion in this regard was that of Imam Abu Hanifa (RA) according to which, an armed rebellion against an un-Islamic system was permissible with the condition that a success is almost certain and it is not an exercise in futility. Yet, no such movement could ever take place as it was crushed by the rulers of that time in the very beginning on the plea that it was un-Islamic.

Thus the so-called system of Islam continued to be the system of tyranny, totalitarianism, and oppression and those in authority were afforded with all sorts of luxuries and extravagance at the public’s expense. At the same time, religion was turned into a “profession.”

The ulema or scholars of Islam were “free” to serve in the civil service of monarchy as sermonisers in mosques or as jurists and judges and had all the privileges granted by the rulers. Those considered more talented could contribute their intellectual input in the various burgeoning Islamic sciences, like Qur’anic exegesis, Hadith, jurisprudence, scholasticism, and theology. If capable, they could adopt the mystic path of purification of the soul and establish monasteries to help others purify their souls as well.

But as far as the affairs of government and politics were concerned, the idea was implanted among the people that these “profane” things belonged to the “worldly” folks, and that to try and change the whole system by means of armed struggle is almost as prohibited as outright apostasy.

It was Allama Mohammad Iqbal (1877-1938) who gave the radical idea of Islam and a forceful call for an Islamic revolution. His most significant achievement was that he rejected the idea of an inherent distinction or dichotomy between the “religious” and the “secular” fields of human existence, and proved that they are, in fact, inseparable components of an organic whole. He achieved this goal by reclaiming the scientific method of inquiry as a manifestation of the Qur’anic spirit, and by showing that all the higher values of social justice that are believed to have been “born” in the West were actually borrowed from the teachings of Prophet Muhammad (SAW).


Reference: Editorial, DAWN. 26/01/2007