Islam introduced, for the first time, the concept of rule by a person from among the masses, chosen by pious citizens. They did not call him their king, or sovereign, but ‘khalifutul momineen’, meaning literally “Leader of the Believers”.

It was so popular as a system of government that later historians falsely considered it to bear a close similarity with the system of government that was in vogue in other contemporary civilisations. For instance, the European political thinkers have always tried to prove that Khilafat was just another version of theocracy, or rule by the clergy – the system with which they were conversant though, mostly, unhappily.

Even Muslim scholars of yore, who lived and prospered during the period of autocratic rule by strong men and despots, have likened it to autocracy of the kind they lived under. When the fashion of polity changed in Europe, particularly after the French Revolution, the Islamic Khilafat came to stand on the same footing as the newly-founded republics of Europe which were ruled according to an approved popular constitution.

After the end of the Second World War, when America emerged as the sole superpower, the trend was in favour of calling the Khilafat the precursor of Democracy.

And since it was not only America but also the Soviet Union that became a leading power, and later a superpower, sharing the hounours of world leadership with the Americans, some of our intellectuals did not hesitate in comparing the Khilaphat with Soviet socialism.

Commenting on this aspect of Islamic Khilafat, Syed Suleman Nadvi has recorded his considered opinion in these words which can be rendered in English thus: “The fact is that, in its earliest stage, Islam sought to establish a type of government which was new in those times and the kind of precedents and precepts which it introduced, tended to present the image of a government which was simultaneously a theocracy, autocracy, constitutional democracy and dictatorial dispensation.

“This led to the political theorists of various hues and persuasions to interpret the system as conforming to that which they preferred themselves, although, in reality, it was such a kind of government whose origin can be traced entirely to the thinking of Prophet Muhammad (pbuh) and, exclusively, to his effort to give a practical shape to the Islamic system of government. Therefore, it was neither theocratic nor autocratic, nor democratic, nor socialistic but such a holistic system which contains all the good ingredients of other known systems and excludes all those unhealthy and bad ingredients which vitiate other known systems of government” (Seeratun Nabi Vol VII).

The Quran avoids prescribing the specific details of an Islamic government in regard to its form and framework. The reason is not far to seek. One can sum it up in the words of the English poet, Alexander Pope, who wrote that “for forms of government let fools contest, what is best administered is best.” Therefore, an Islamic government may be categorised as any thing – a theocracy, because it is required to function as a tool to ensure that Quranic “do’s and dont’s” are implemented; or as a democracy because the Quran lays stress on administration by ‘mutual consultation’; or even a dictatorship because of the absolute power of the Khalifa, one he is chosen or nominated in that capacity.

But the fact remains that none of these similarities of Khilafat with one or more existing systems of government leads conclusively to the perception that Khilafat too is comparable, in its entirety to one of the political systems functioning in various nation-states of the world.

It is not a theocracy, because its head of government is neither God’s nominee nor a divinely-ordained ruler but is an ordinary human being selected through a consensus of fellow human beings, formally declaring their obeisance (bayet) to the office of authority. However, since the heads of government in that period were God-fearing, devoutly religious and of impeccable character, they richly deserved the title of ‘pious Caliphs.’

Looking at the Khilafat from another angle, namely, the method of selecting the ruler by a consensus of competent and practising Muslims and not by any divine right, it can be called a democracy of a special kind where the ruler is advised to “consult with others in appropriate mattes” and where he lives like any ordinary person without the service of bodyguards and security of living in specially protected quarters.

From the above sweeping survey of the period of orthodox Caliphate no one can deny that the system of government devised by Islam was such that denied special status to the ruler who lived like any one else in the realm, though armed with powers of a Byzantine emperor.

With no special privilege or pelf attached to the office of the Caliph, if one was chosen to become a Khalifa and he accepted to shoulder the responsibility of the post, he had his eyes not on any material or monetary gain but on the desire to earn God’s pleasure by carrying out the duties of the head of state honestly and earnestly even if that meant offending some black sheep in the rank and file of the Ummah and thereby putting their own lives at stake.

Actual events that followed the setting up of the Khilafat established the fact that to become a Khalifa was like wearing a crown of thorns. So, out of the four pious Caliphs, three were assassinated by hidden enemies.

http://www.dawn.com/2007/11/09/ed.htm#4

GUIDANCE OF HUMAN BEINGS

By Haider Zaman

THE Quran tells us that human beings are the vicegerents of Allah on earth (2:30) (33:39) and for that reason have been treated above many other creations of Allah (17:70).

It also tells us that as vicegerents of Allah the human beings have to discharge two kinds of obligations. One is what they owe to Allah, and the other is that every human being owes to his fellow beings. And it is but natural that for the proper discharge of their obligations they have to be guided and developed.

That is why the process of guidance and development 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 had first objected to the creation of human beings because, according to them, they (the human beings) might create disorder and bloodshed on earth. But they had no answer to the question when they were asked to tell the names of the things concerned.

They simply 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 the secrets of heavens and earth? I know all that you reveal or conceal” (2:33) and ordered all those present to fall prostrate before Adam. All the angels fell prostrate except Iblees (Satan). The main object of this exercise was to highlight the importance of knowledge and how much it was valued by Allah. It was knowledge that gave an edge to Adam over the angels.

After the above exercise Adam and Eve were told to dwell in the Gardens above and to eat from whatever they liked but not to go near a particular tree. They were, however, misled by Satan and were made to do what they were forbidden to do. As a result they were turned out of Gardens and were sent down to earth. The main object of this exercise was to highlight the importance of Taqwa, which means fear of Allah and submission to His will.

During the same process Adam and Eve were made aware of some other elements germane to the development of human beings. They were the outcome of self-centered pride and arrogance on the one hand and of repentance and submission, on the other. Satan was so proud of his false superiority that he not only refused to fall prostrate before Adam when he was asked to do so but also did not care to beg pardon for his disobedience. As a result he was condemned forever. On the other hand, Adam and Eve after realizing that what they had done was wrong immediately admitted that it were they who had wronged themselves and prayed for pardon. They were pardoned (7:23).

Satan told them that they were forbidden to go near the said tree because if they tasted it they will either become angels or will live forever. It was, in fact, the desire to become angels or immortals that impelled them to do. The object was to let them know that inability to resist lust was one of those weaknesses of human beings that could be easily exploited by Satan.

The third element emphasized by the Quran is the need for the observance of the principles of balance. As the Quran says “He raised the heavens high and set the balance” (55:7). It means that simultaneously with the creation of heavens Allah devised the system of balance which means that all the stars, planets and other celestial bodies were so placed in relation to each other as to maintain the requisite degree of equilibrium in the system. That is why none of these bodies can possibly overstep, or encroach in any manner over the functional area of each other.

The Quran further says, “It is Allah Who sent down the Book and the balance” (42:17). And “We sent our Messengers with clear signs and sent down with them the book and the balance”(57:25). It means that Allah first made use of balance while set ting the Universe in order and then sent it down to earth through the Prophets and Books so that it is made use of by the human beings in their own spheres of influence and activities. That’s why the Quran specifically tells us not to disturb the balance (55:8) and warns not be like those who rejected the signs of Allah and got perished (28:39) (53:52).

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, avoidance of aggression and commission of excesses, observance of the principle of golden mean where possible and being just and fair in all dealings with others. Thus, observance of the principles of balance could be the third pre-requisite of human development.

The fourth element highlighted by the Quran is continuous march towards progress and enlightenment. This is evident from the Quranic verse which says “O Lord give me more of knowledge” (20:114) and the sayings of the Prophet when he said that one should go on seeking knowledge from cradle to grave and that one should go even to China in search of knowledge. Another Quranic verse that says excels in all that is good (2:148) is also reflective of support to continuous progress.

Another Quranic verse, which says “Allah does not change the condition of a people until they change (first) that which is in their soul” (13:11) tells how to achieve progress and excellence in a particular direction. And the verse, which says, “Allah has subjected to you whatever is in the earth and heavens” (31:20) provides pointer towards unlimited technological and economic progress. Thus acquisition of ability to march continuously towards progress and enlightenment could be the fourth Prerequisite of human development.

Thus, with the acquisition of knowledge coupled with the observance of the principles of balance and the ability to march continuously towards progress and enlightenment and animated by the fear of Allah, one can play the role of vicegerent of Allah in a befitting manner.

The Quran tells us that human beings are the vicegerents of Allah on earth (2:30) (33:39) and for that reason have been treated above many other creations of Allah (17:70). It also tells us that as vicegerents of Allah the human beings have to discharge two kinds of obligations. One is what they owe to Allah, and the other is that every human being owes to his fellow beings. And it is but natural that for the proper discharge of their obligations they have to be guided and developed.

That is why the process of guidance and development 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 had first objected to the creation of human beings because, according to them, they (the human beings) might create disorder and bloodshed on earth. But they had no answer to the question when they were asked to tell the names of the things concerned.

They simply 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 the secrets of heavens and earth? I know all that you reveal or conceal” (2:33) and ordered all those present to fall prostrate before Adam. All the angels fell prostrate except iblees (Satan). The main object of this exercise was to highlight the importance of knowledge and how much it was valued by Allah. It was knowledge that gave an edge to Adam over the angels.

After the above exercise Adam and eve were told to dwell in the gardens above and to eat from whatever they liked but not to go near a particular tree. They were, however, misled by Satan and were made to do what they were forbidden to do. As a result they were turned out of gardens and were sent down to earth. The main object of this exercise was to highlight the importance of taqwa, which means fear of Allah and submission to his will.

During the same process Adam and eve were made aware of some other elements germane to the development of human beings. They were the outcome of self-centered pride and arrogance on the one hand and of repentance and submission, on the other. Satan was so proud of his false superiority that he not only refused to fall prostrate before Adam when he was asked to do so but also did not care to beg pardon for his disobedience. as a result he was condemned for ever. on the other hand, Adam and eve after realizing that what they had done was wrong, immediately admitted that it were they who had wronged them- selves and prayed for pardon. They were pardoned (7:23).

Satan told them that they were forbidden to go near the said tree because if they tasted it they will either become an- gels or will live forever. It was, in fact, the desire to become an- gels or immortals that impelled them to do. The object was to let them know that inability to resist lust was one of those weak- nesses of human beings that could be easily exploited by Satan.

The third element emphasized by the Quran is the need for the observance of the principles of balance. As the Quran says “he raised the heavens high and set the balance” (55:7). It means that simultaneously with the creation of heavens Allah devised the system of balance which means that all the stars, planets and other celestial bodies were so placed in relation to each other as to maintain the requisite degree of equilibrium in the system. That is why none of these bodies can possibly overstep, or encroach in any manner over the functional area of each other.

The Quran further says, “it is Allah who sent down the book and the balance” (42:17). and “we sent our messengers with clear signs and sent down with them the book and the balance”( 57:25).It means that Allah first made use of balance while set- ting the universe in order and then sent it down to earth through the prophets and books so that it is made use of by the human beings in their own spheres of influence and activities. That’s why the Quran specifically tells us not to disturb the balance (55:8) and warns not be like those who rejected the signs of Allah and got perished (28:39) (53:52).

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, avoidance of aggression and commission of excesses, observance of the principle of golden mean where possible and being just and fair in all dealings with others. Thus, observance of the principles of balance could be the third pre-requisite of human development.

The fourth element highlighted by the Quran is continuous march towards progress and enlightenment. This is evident from the Quranic verse which says “o lord give me more of knowledge” (20:114) and the sayings of the prophet when he said that one should go on seeking knowledge from cradle to grave and that one should go even to china in search of knowledge. Another Quranic verse, which says, excel in all that is good (2:148) is also reflective of support to continuous progress.

Another Quranic verse, which says “Allah does not change the condition of a people until they change (first) that which is in their soul” (13:11) tells how to achieve progress and excellence in a particular direction. And the verse which says “Allah has subjected to you whatever is in the earth and heavens” (31:20) provides pointer towards unlimited technological and economic progress. thus acquisition of ability to march continuously to- wards progress and enlightenment could be the fourth pre- requisite of human development.

Thus, with the acquisition of knowledge coupled with the observance of the principles of balance and the ability to march continuously towards progress and enlightenment and animated by the fear of Allah, one can play the role of vicegerent of Allah in a befitting manner.

http://www.dawn.com/2007/11/16/ed.htm#4

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A deadly social evil

The Quran has expressly prohibited backbiting.

By Dr Syed Rizwanul Hasanat


A MUSLIM is expected to establish a strong relationship with the AllLord, on one hand, and with humanity at large, on the other. His relationship with his Maker develops through his acts of worship and is the manifestation of the Divine attributes in his own limited way.
The relationship with one another, on the other hand, becomes more cemented, when rights and duties of one another are observed and when the nu merous aspects of social evils are avoided. So the All Wise Creator has given clear guidance as to the cau ses and effects of social evils.

Among the foremost of those things which destroy the good relationship in society is backbiting. Backbiting or ghibat as it is termed in the Qur’an originates from the root gha-ya-ba which means any thing that is absent or hidden from the eyes, invisible, unseen, nonapparent, whether it be or be not perceived by the heart or mind; anything absent from the range or beyond the reach of perception by senses, or beyond reach except through revelation. For example, in reference to Prophet Muhammad (pbuh), the Qur’an says: (The Prophet) does not grudgingly withhold knowledge of the unseen. (Qur’an, 81: 24).

Because the Prophet had knowledge of the unseen from Allah, and he did not hesitate to make it known what was necessary with knowledge of life meaning contained in the root, it is easy to understand the meaning of ghibat or backbiting. The Qur’an uses this to mean:

1. Evil speech with respect to a person in his absence; 2. Something said, which may not always be true although it may have a lot of truth in it; 3. Saying something about a person, in his absence, that if he should hear it, it would grieve him; 4. Imputing to a person what he dislikes of vices or faults, even though such might be true; and 5. Mentioning about a person what is in him of evil.

The Quran has expressly prohibited backbiting. It says: “0 you who believe! Do not backbite one another. Would any of you like to eat the flesh of his dead brother? Certainly you would loathe it. So fear Allah, surely Allah is OftMost Merciful. (Qur’an, 49:12).It is not permissible to speak ill about anyone, even if that person has already passed away.

Backbiting can create confusion, enmity, hatred and above all, it breaks the good relationship with one another in society.

A nation is doomed if its people are backbiters. Backbiting can be with the tongue, through signs, with the hands, eyes, by making funny faces or by imitating another person. In short, all those gestures, which are meant to degrade another, are in the domain of backbiting and are prohibited. If one joins in the act of backbiting, or listens, or remains amongst the backbiters when he / she could have left that company, that person is also guilty. Allah has expressed disapproval for backbiting, and as a result, He says: “Woe to every backbiter”. (Qur’an, 104: 1) Prophet Muhammad (pbuh) has left with us many traditions concerning backbiting. He says:

Abdullah ibn Mas’ood reported that the Messenger of Allah said: To backbite a Muslim is transgression, and to fight with him is infidelity. Abu Hurairah reported that the Messenger of Allah said: “Do you know what is backbiting? They replied: “Allah and His Apostle know best.” He said: “Your talk about your brother which he dislikes.” He was asked: “What, if what we say about him is actually there?” He said, “If what you say is in him, still you will be backbiting him, and if what you say is not in him, you will be slandering him.” Abdur Rahman Ibn Ganam reported that the Messenger of Allah said: “The best of the servants of Allah are those, who, when seen, remind one of Allah, and the worst of the servants of Allah are those, who roam about slandering people, with slanders, who create differences among the pious.”


http://www.dawn.com/2007/11/23/ed.htm#4

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ISLAM seeks to protect society from the dangers of crime. The objective of giving punishment for certain crimes is not to give somebody torture, humiliation or dismembering of any limb. Punishments in Islam are given to achieve some higher objectives and have been considered an integral part of Islamic justice.

For most of the crimes, Islam recommends corporal (bodily) punishment. However, it is carried out only as a last resort after a thorough effort at reforming the person has totally failed. (Quran, 5:39)

In Islam each human being is responsible for his or her actions. This simple truth provides the whole basis for the justification of punishment; for fulfilling the purpose of this creation, mankind has been granted the freedom to choose and act and the moral sense to distinguish between right and wrong. Responsibility goes with knowledge and freedom. Punishment cannot, therefore, be meted out to one person for another person’s actions, for acts intended but not performed, or for acts done under duress or while not of sound mind.

Everyone must be equal before the law and their guilt must be established by the due process of justice. The punishments in Islam are not prescribed as ends in themselves, as portrayed by the West. The punishments are to promote moral values and welfare of human society. Thus Islamic penal philosophy is unique and remarkable edifice. It is designed to achieve certain objectives and the very first object is retributive in nature. Since the commission of the crime itself is a violation of a divine commandment, therefore it requires the imposition of the punishment. The Quran elaborates this in the following manner:

”As to the thief, male or female, cut off his or her hands. This is retribution, by way of example, from God, for their crime: and God is exalted in power.” (5:41) At the same time Islamic punishments possess a preventive mode. Death penalties, amputation of hands or feet, imprisonments, confinements etc are preventive punishments also which prevents the criminal from repeating the crime.

This objective is clearly visible from the verse which prescribes the penalty for the crime of robbery. The Quran says: “and they create mischief and disruption in the world, these people should be removed from the hub of the activity.” (5:36)

At another place Quran prescribes a strict punishment of life imprisonment. It is stated: “Confine them to houses until death claims them.” (4:15) Here, the concept of confinement till death stresses the relevance of punishment as preventive nature.

Another objective of Islamic punishment is deterrence. The Shariah has recommended in some cases that the punishment should be executed in public. There is no leniency in this regard and Islam allows no reduction and mitigation even under any circumstance.

”Let not compassion move you in their case, in a matter prescribed by God, if you believe in God and in the Last Day.” (34:2)

It is further elaborated in the same verse that “And let a party of the believers witness the meting out of the punishment (34:2)”

The objective here is to put fear in the hearts and minds of those who have the criminal intentions. The Quran says: in all such cases punishment must be meted out in public: The Quran tells us that. Special places and arenas should be built and the public should be actually invited to view the punitive act being carried out. The Quran states that “viewing such scenes wherein various punishments are carried out, could serve as a deterrent and a lesson for the public”. (5:38)

A sure and definite advantage is that justice is not only done, but it is also “seen to be done”. There should be no mercy or favoritism shown when inflicting the punishment. The criminal would be so punished that he would never think of committing the crime -any crime again.

In some cases Islam guarantees redress to the aggrieved party. The feeling of revenge in some cases is so high that it is very necessary to satisfy it. It is significance of Islamic penal system that all crimes which fall under this category have been declared compoundable offences. The Quran says, “O believers: the law of retaliation is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand and compensate him with handsome gratitude.” (2:178)

This methodology is called Qisas in Islam and is made to satisfy the feelings of revenge of the victim. One can compound other bodily injuries and accept the blood money in place of retaliation. This idea is stressed in the following verse: “But if any remission is made by the brother of the slain, then grant any reasonable demand and compensate him with handsome gratitude. This is a concession and a mercy from your Lord. After this whoever exceeds the limits shall be in a grave penalty.” (2:178)

While awarding punishments Islam also seeks to reform the criminal. The Quran often makes mention of repentance in association with the crimes that it deals with, making it clear that the door to repentance is open whenever the criminal abandons his crime and behaves properly. Quran says: “And God is exalted in power. But if the thief repents after his crime and amends his conduct, God turns to him in forgiveness, for God is most forgiving and merciful.” (5:42)

The punishment is a recompense for the crime. It is undesirable to treat a criminal lightly who threatens the security of society with danger. The criminal should receive his just recompense as long as he is pleased with taking the path of evil instead of the path of righteousness.

It is the right of society to be secure in its safety and the safety of its individual members. Once Hazrat Umer said on an occasion, “I would confine the criminal in the jail unless I am convinced that he has repented and reformed himself.”

The philosophy behind Islamic punishments is that crime is crime and that it has to be checked. Evil should not be taken lightly, because if unchecked and unpunished, it can wrap the entire society. Islam seeks to protect society from the dangers of crime.

It is common knowledge that if crimes are not countered with serious punishments, then society will be in grave danger. Islam seeks to make social stability and security widespread, making life in society secure and peaceful.


http://www.dawn.com/2007/11/30/ed.htm#4

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A Man Would Do Nothing,
If He Waited Until He
Could Do It So Well
That No One Would Find Fault
With What He Has Done.

Notion of thankfulness in Islam

The five-time prayers assume a new significance if we keep in mind that each time we pray, we fulfil our obligation to thank Allah for having made us the best of His creations.
By Jafar Wafa

THE attribute of thankfulness (Shukr) which is an abstract idea but, as the reader may find, the Quran provides ample substance to a keen reader of the Book to comprehend the notable differences between thankfulness and thanklessness (Kufr, in Quranic terms). And this realisation is bound to change one’s mindset which will be reflected in his/her actual behaviour and conduct. So, this is how the holy scripture seeks to bring about positive changes in people’s thinking and personality, provided the belief is there that the contents of the Book are divinely revealed.

The Quran informs us that, after recounting His blessings and favours heaped on him and the Israelites in general before and after his anointment as divine messenger, God said to Moses (pbuh): “Be among the thankful” (Surah 7, Ayat 144). Thus, to be thankful (Shakir) is like behaving as a ‘believer’ – believing in God being the Creator. And its opposite is unbeliever (or Kafir) behaving as one who does not believe in the existence of God Who created the marvellous universe.

The difference between thankfulness and disbelief is fundamental if we examine the implication of Ayat 114 of Surah 7 and the context in which it occurs. What the Almighty had said to Prophet Moses, the latter transmitted to his followers while recalling the divine support and favour which had led to their miraculous escape from the oppressive rule of the pharaohs of Egypt.

He had also said to his people that “God had proclaimed: if you give thank, I will give you more; and if you deny my favours, my punishment will be dire.” (Surah 14, Ayat 7).

Thus, thankfulness to God is the main plank of a divinely-revealed religious infrastructure like Islam. The Quran coveys this through Ayat 147 of Surah 4 which puts the question: “What concern has God for your punishment if you are thankful (for His mercies) and believe in Him?” It is worth noting that in the above Ayat thankfulness to God has been equated with belief in Him.

No wonder, the opening Surah of Quran (Al-Fateha) begins with acknowledgement of thankfulness for His mercies and kindnesses by “praising Him as the Lord of the worlds, the most Beneficent and Merciful”. We are told that for practical demonstration of this thankfulness, we should glorify Him when we enter the night, and enter the morning and at the sun’s decline and in the noonday” (Surah 30, Ayat 17).

This is exactly in compliance of this Ayat that the five-time prayers in the course of each calendar day have been made obligatory for us who belong to the last batch of the recipients of God-given guidelines.

We have also been informed that it is not only the human beings who have been commanded to offer prayers of thankfulness day in and day out, but that even those ethereal beings “Who bear the (Divine) throne and all who are round about it, hymn the praises of their Lord (Surah 40, Ayat 7).

At another place in the Quran, there is a statement, for our attention, that “the seven heavens and the earth and all that is therein praise Him, and that there is not a thing that does not hymn His praise, although you do not understand their praise”. (Surah 17, Ayat 44).

By stressing the importance of thankfulness and by informing us that all the material and nonmaterial objects in the universe have their own ways of expressing their thankfulness, God asks us to express our thankfulness to Him by offering the five-time prayers, as will be evident from Ayat 130 of Surah 20, addressed to our Holy Prophet which lays down the time-table of these prayers: “Celebrate the praise of the Lord before the rising of the sun and before it’s going down and glorify Him during some hours of the night and at two ends of the day.” (Surah 20, Ayat 130).

The five-time prayers assume a new significance if we keep in mind that each time we pray, we fulfil our obligation to thank Allah for having made us the best of His creations.

The Quran does remind us of the elevated status assigned to the humans among all animate and inanimate things that He has created and expects from us, who are the most sensible and intelligent creation, to bow down in reverence before His invisible presence as many times in the day and night as He has considered practicable for us.

It will be appropriate that before ending this piece, the following excerpt from the Holy text is reproduced which is one of the most superb delineation of the ideas of metaphysical and transcendental import – matters which lie beyond human experience: “He (Allah) directs His commands from the heaven unto the earth, then it ascends into Him in a Day whereof the measure is a thousand years of what you reckon.

“Such is the knower of the invisible and the visible, the mighty, the merciful who made all things good which He created, and He began the creation of man from clay; then he made his seed from a despicable fluid: then He fashioned him and breathed into him of His spirit and equipped him with hearing and sight and heart. But still you give Him small thanks!” (Surah 32, Ayat 7-9).

This Quranic description of man’s creation is not meant to give us an insight into the physical processes of man’s origin but to impress upon men and women who read the Quran understanding the meaning of the text, that they should ponder and think deep on the subject of their own creation and they having been blessed with organs of sight and sound and a heart capable of ‘feeling’ that which is experienced through the audio-visual organs.

Once a person reflects on Allah’s munificence in having created him / her as human beings on this planet which they share with non-human beings, he / she will arrive at the conclusion that, on this account alone they owe a debt to the Creator which they can hardly repay. Such a feeling is very likely to induce in the person concerned to pray to God, bending on the knees and then kissing the earth indicating the humility and lowliness before Allah.

The attribute of thankfulness (shukr) which is an abstract idea but, as the reader may find, the quran provides ample substance to a keen read- er of the book to compre- hend the notable differen- ces between thankfulness and thanklessness (kufr, in quranic terms). and this realisation is bound to change one’s mindset which will be reflected in his/her actual behaviour and conduct. so, this is how the holy scripture seeks to bring about posi- tive changes in peo- ple’s thinking and personality, provi- ded the belief is there that the con- tents of the book are divinely re- vealed. the quran in- forms us that, after recounting his blessings and favours heaped on him and the israelites in general before and after his anointment as divine messenger, god said to moses (pbuh): “be among the thankful” (surah 7, ayat 144). thus, to be thankful (shakir) is like behaving as a ‘believer’ – be- lieving in god being the creator. and its opposite is unbeliever (or kafir) behaving as one who does not believe in the existence of god who created the marvellous universe.

The difference between thankfulness and disbelief is fun- damental if we examine the im- plication of ayat 114 of surah 7 and the context in which it oc- curs. what the almighty had said to prophet moses, the latter transmitted to his followers while recalling the divine sup- port and favour which had led to their miraculous escape from the oppressive rule of the pharaohs of egypt. he had also said to his people that “god had proclaimed: if you give thank, i will give you more; and if you deny my favours, my punishment will be dire.” (surah 14, ayat 7). thus, thankfulness to god is the main plank of a divinely-re- vealed religious infrastructure like islam. the quran coveys this through ayat 147 of surah 4 which puts the question: “what concern has god for your pun- ishment if you are thankful (for his mercies) and believe in him?” it is worth noting that in the above ayat thankfulness to god has been equated with belief in him.

No wonder, the opening surah of quran (al-fateha) begins with acknowledgement of thankful- ness for his mercies and kind- nesses by “praising him as the lord of the worlds, the most beneficent and merciful”. we are told that for practical demon- stration of this thankfulness, we should glorify him when we en- ter the night, and enter the morning and at the sun’s decline and in the noonday” (surah 30, ayat 17). this is exactly in compliance of this ayat that the five-time prayers in the course of each cal- endar day have been made obli- gatory for us who belong to the last batch of the recipients of god-given guidelines. we have also been informed that it is not only the human be- ings who have been commanded to offer prayers of thankfulness day in and day out, but that even those ethereal beings “who bear the (divine) throne and all who are round about it, hymn the praises of their lord (surah 40, ayat 7).

At another place in the quran, there is a statement, for our at- tention, that “the seven heavens and the earth and all that is therein praise him, and that there is not a thing that does not hymn his praise, although you do not understand their praise”. (surah 17, ayat 44). by stressing the importance of thankfulness and by informing us that all the material and non- material objects in the universe have their own ways of express- ing their thankfulness, god asks us to express our thankfulness to him by offering the five-time prayers, as will be evident from ayat 130 of surah 20, addressed to our holy prophet which lays down the time-table of these prayers: “celebrate the praise of the lord before the rising of the sun and before it’s going down and glorify him during some hours of the night and at two ends of the day.” (surah 20, ayat 130).

The five-time prayers assume a new significance if we keep in mind that each time we pray, we fulfil our obligation to thank allah for having made us the best of his creations. the quran does remind us of the elevated status assigned to the humans among all animate and inanimate things that he has created and expects from us, who are the most sensible and intelli- gent creation, to bow down in reverence before his invisible presence as many times in the day and night as he has consid- ered practicable for us. it will be appropriate that be- fore ending this piece, the follow- ing excerpt from the holy text is reproduced which is one of the most superb delin- eation of the ideas of metaphysical and transcendental import – matters which lie beyond human experience: “he (allah) directs his commands from the heaven unto the earth, then it ascends into him in a day whereof the meas- ure is a thousand years of what you reckon. “such is the knower of the in- visible and the visible, the mighty, the merciful who made all things good which he created, and he began the creation of man from clay; then he made his seed from a despicable fluid: then he fashioned him and breathed into him of his spirit and equipped him with hearing and sight and heart. but still you give him small thanks!” (surah 32, ayat 7-9). this quranic description of man’s creation is not meant to give us an insight into the physi- cal processes of man’s origin but to impress upon men and women who read the quran understand- ing the meaning of the text, that they should ponder and think deep on the subject of their own creation and they having been blessed with organs of sight and sound and a heart capable of ‘feeling’ that which is experi- enced through the audio-visual organs.

Once a person reflects on allah’s munificence in having created him / her as human be- ings on this planet which they share with non-human beings, he / she will arrive at the conclusion that, on this account alone they owe a debt to the creator which they can hardly repay. such a feeling is very likely to induce in the person concerned to pray to god, bending on the knees and then kissing the earth indicating the humility and lowliness before allah.

http://epaper.dawn.com/ArticleText.a...2_2007_006_014

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THE world today faces the bane of military dictatorships and authoritarian rule in several countries. Protests are suppressed with brutal force. Legitimacy to hold office is put on the back burner while the general populace confronts poverty, starvation, homelessness and hopelessness.

Against this backdrop, it would be in order to study what Islam has to say as regards the qualities and role of a political leader or ruler.

The very essence of an Islamic state is that sovereignty belongs to God: “Blessed be He in Whose Hand is the dominion; and He is Able to do all things.” (67: 01) The sovereignty exercised by a ruler in an Islamic state is a sacred trust bestowed on him by God: “Then We appointed you viceroys in the land after them that We might see how you behave.” (10: 14) The rulers are to practise and implement the commands of Allah which have been laid down in the Quran.

As all the affairs of an Islamic state must be transacted by counsel, the ruler or political leader 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 ijma or mutual consultation.

Once appointed, the leader has to manage all affairs by consulting those around him. Further, those who give advice are required to do so conscientiously and judiciously, or refrain from giving the same. Also, the view of the majority carries great weight in Islam and the ruler is bound to pay heed to it.

It is important to note that obedience to a leader is contingent on his imposition and enforcement of Islamic principles. Where the ruler deviates from the right path, he is no longer entitled to compliance by 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.”

It also becomes evident that the accountability of the ruler or political leader 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. A leader should exercise wisdom and discernment; “He grants Hikmah to whom He wills, and he, to whom Hikmah is granted, is indeed granted abundant good.” (2: 269) This is of the essence as he has many a time to take decisions keeping in view not only the need of the time but also its long term effects.

The Treaty of Hudaibiya illustrates the concept of long term benefits. Entered into with the Quraish of Makkah by the Holy Prophet, what prima facie seemed to be tilted in favour of the Quraish was actually beneficial to the Muslims and indeed set the stage for the expansion of Islam to the Arabian peninsula.

A political leader or ruler should have courage. History is replete with stories of ordinary men who became great leaders through show of valour that not everyone can muster. The story of Tariq Bin Ziyad serves as a classic example. As a young general, he was sent in 711 A.D by Musa bin Nusayr, the governor of Muslim North Africa to defeat the Spanish King Roderick who was known for his tyrannical ways. When the general reached Gibraltar by sea, his army of 12,000 soldiers faced 60,000 Spaniards. Though vastly outnumbered, Tariq ordered his men to burn their boats. He said; “We have not come here to return. Either we shall conquer and establish ourselves here or we will perish.”

A political leader must be morally upright and pious. The leader is not only accountable for his actions but also serves as an example to his subjects who more often than not tend to emulate him. The Holy Prophet’s honesty and integrity earned him the titles of Al-Amin (the trustworthy) and Al-Sadiq (the truthful) even before he received the first revelation. The four caliphs who represent the glorious period in Islam also put piety and moral uprightness on a high pedestal in all affairs.

Once, during the time of the Holy Prophet, a Muslim, supported by his tribe falsely accused a Jew of theft. The Prophet decided against the Muslim. At a time when help was sorely needed for the defence of Islam, a verdict against a man supported by his tribe meant a loss of alliance with that tribe. But such considerations carried no weight with the Prophet who cleared the Jew of all charge.

It is widely agreed that this incident occasioned the revelation of the following verse; “Surely, We have sent down to you (O Muhammad) the Book (this Quran) in truth that you might judge between men by that which Allah has shown you (i.e. has taught you through Divine Revelation), so be not a pleader for the treacherous.” (4: 105)

A political leader or ruler is expected to exercise both patience and endurance as he may face trying circumstances. The Prophet and his followers endured brutal opposition from the Quraish of Makkah yet they persevered. The incident that took place at Taif serves to further elucidate the point. The Prophet, dejected by the opposition at Makkah, visited Taif to invite its residents to the fold of Islam.

Yet, not only did they refuse to listen to him but set the hooligans after him who pelted him with stones. Rather than asking the angel of the mountains to bury the town as suggested by the Hazrat Jibrael, he fervently hoped that the children of that town would some day accept Islam as their faith.

Also, a political leader should be committed to a point where he does not abstain from making personal sacrifices. It has been reported that Hazrat Abu Bakr Siddiq gave up his own business on becoming the first Caliph. Therefore, he took a small amount from the Bait-ul Maal to support his family. Considering this to be a loan, on his deathbed, he instructed his family to turn over all his possessions to the Bait-ul-Maal.

A political leader in Islam, though elected by consent, can be held accountable if he transgresses the injunctions contained in the Holy Quran and Sunnah.

http://www.dawn.com/2007/12/14/ed.htm#4

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THE literal meaning of Islam is “to surrender oneself to the will of some one and bowing in reverence and respect.” It was, in fact, a practical expression of this very obeisance and dutifulness to the Creator which that historic event of Prophet Abraham’s resolve to carry out the divine directive, received in a dream, to sacrifice his son in the outskirts of Kaaba denotes.

This happened about four thousand years ago and the Muslims celebrate this event annually on Idul Azha throughout the world.

Let us see how the Quran narrates this great event: “We gave him (Abraham) the tidings of the birth of a noble Son. And when his son was old enough to walk with him, Abraham said: O, my dear son, I have seen in a dream hat I must sacrifice you. So, what do you think? He said: ‘do that which you have been commanded. God-willing, you shall find me steadfast.’

Then, when they had both surrendered (‘aslama’ is the exact word in the Quran which can be translated literally as embraced Islam) and he (Abraham) had flung him down. “We called unto him: O, Abraham (Ibrahim) you have already fulfilled the vision. And thus do we reward the good, surely, that was a clear test. And then We ransomed him with a tremendous sacrifice the commemoration of which We left among the later generations” (Surah 37, Ayat 101-108).

The very fact that it is only the Muslims who celebrate this act of supreme sacrifice in obedience to divine wish but neither the Jews nor the Christians do so, is a manifest proof that it was Hazrat Ismail who was offered for sacrifice by Hazrat Ibrahim. The following excerpt from Bible’s book of Genesis 22-1-13 will show that the Quranic account of this event, as given in the preceding para, agrees with the Bible’s narrative except that whereas the Quran does not name the son offered for sacrifice, the Bible does name Isaac as the son involved.

It should be kept in mind that the book of Genesis which is incorporated in the Christian Bible is a part of Jewish Torah (Taurat in Arabic) and the Jews claim descent from Hazrat Ishaque (Isaac).

It is not understood why the Jews do not celebrate this event which is of greater significance, if Isaac was offered in sacrifice. We find that there is no tradition among the Jews to commemorate this event.

Now, let us read the relevant portion of Bible’s book of Genesis: “God tested Abraham; he called to him and Abraham answered ‘here I am’ (which is the Hebrew equivalent of ‘labbaik’ –– the intonation of Hajis during the pilgrimage). Take your son, God said, your only son Isaac, whom you love so much, and go to the land of Moriah (or Merwah near Mena?) There, on a mountain that I will show you, offer him as a sacrifice to me… When they came to the place which God had told him about, Abraham built an altar and arranged the wood on it.

“He bound his son and placed him on the altar on top of the wood. Then he picked up the knife to kill him. But the angel of the Lord called to him from heaven: ‘Abraham, Abraham’. He answered: ‘yes, here I am; Don’t hurt the boy or do anything’… Abraham looked around and saw a ram caught in a bush by its horns. He went and got it and offered it as a burnt offering instead of his son…”

The Quran refers to this sacrifice in various contexts which shows the importance Allah attaches to the example of extreme obedience even to indirect commands of God, let alone the direct and explicit commands.

Here are some of the quotations from the Quran concerning this exceptional event: “Recall when his Lord tested Ibrahim with his commands which he fulfilled. And the Lord said to him that He had appointed him as a Leader (Imam) for mankind… and We chose him in the world and he is among the righteous in the Hereafter” (surah 2, Ayat 124-30).

It is this complete surrender before God’s command, without giving it a thought and without weighing its pros and cons, which the event of Hazrat Ibrahim’s intended sacrifice of his son symbolises. This is the real spirit of Islam (or surrender before Allah).

This sacrifice which has been made an unforgettable example for the true believers of Hazrat Ibrahim, does not mean mere slaughter of animals in the name of Allah who is the Creator of both men like us and the animals that we slaughter in His name. What reaches Allah is neither the blood nor flesh of the slaughtered animal but the religious fervour and piety of those of us who spend out of their hard-earned money to perform this religious rite, with attendant joy and festivity, only to commemorate Hazrat Ibrahim’s success in earning the distinctive title of ‘Leader of mankind’, awarded by none other than the Almighty Himself.

It may have been a cause of concern to Hazrat Ibrahim whether his successors ––generations after generations of them –– would be able to remain steadfast in the face of trials and tribulations that may lie in their paths during their life-long journey. He took recourse to prayers to Allah, which Quran recounts in these words: ‘our Lord, make us and from our seed a nation that is submissive (actual word used is Muslim) to you and show us the ways of worship (actual word ‘manasik’) and relent toward us, as you are the Relenting and the Merciful. O, Lord raise up in their midst a messenger from among them who will recite to them your revelation and teach them the Scripture and things of wisdom and make them grow in piety (Surah 2, Ayat 128-29).

The prayer of a Prophet like Hazrat Ibrahim was most likely to be answered positively. And so it happened. The Prophet for whom he prayed appeared from his very seed in the person of Muhammad (PBUH). The Scripture which he taught them is the Quran and the things of wisdom are his sayings and doings, recorded as Hadith, and the ways of worship are Salat, Saum, Zakat and Hajj i.e. five-time prayers a day, fasting in a particular month from dawn to dusk, payment from earned income to alleviate poverty, and visiting the Kaaba if physical and financial resources permit.

http://www.dawn.com/2007/12/21/ed.htm#4

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The Me you have always known, the Me that's a stranger still.

IN present times the establishment of an Islamic state is a rallying cry for many Muslims described as Islamists and extremists. They contend that monarchies and dictatorial regimes are against the basic Islamic concepts.

The Quran clearly states that the aim and purpose of an Islamic system is the establishment, maintenance and development of those virtues which the Creator wishes human life to be enriched with and the prevention and eradication of those evils which He finds abhorrent. The Islamic state is neither solely an instrument of political administration, nor intended for fulfilment of the collective will of any particular group of people.

Man, by nature, is born free and desperately wants to do as he pleases. This may be possible if he leads his life on a solitary basis. This selfish attitude cannot contribute anything in a system of social life where other individuals, with their own desires, have rights too. According to Nietzsche if a human child, soon after birth, is left in a jungle without any human supervision and is brought up by animals, he will remain animalistic in his behaviour for the rest of his life. He will never attain the human posture and status though he would look like any other human being. He can only actualise and develop his potential in a social setup with other human beings.

Even today the most dreaded punishment is solitary confinement although it may be in very luxurious surroundings. The fear of the grave is another reflection of a solitary confinement. Islam has always stood for collective social life and values – a society in which there is harmony, peace and justice. These conditions enable a man to think beyond his physical existence and thus prepare for the next form of life in the hereafter. Hajj, Salaat, Zakaat, Jihad, etc., are all meant to help society and ultimately the state.

An Islamic state does not seek to restrict human rights and privileges to its boundaries. Islam has laid universal fundamental rights for humanity which are to be observed in all circumstances. These rights are for Muslims and non-Muslims alike.

Muhammad (SAW) brought the Divine Message that demolished all man made idols and ideals. The Quran lays down principles for implementing the Divine programme in a country for others to follow. Islam spread through its universal progressive message and evident results. This system was not permitted to be implemented through coercion, intolerance and extremism.

The Quran considers man as the real end of the existence of a country, state or even the entire universe. Everything has been created for man’s benefit. ‘Whosoever is there on this earth, God has created for you. Not only in the earth but whatsoever is there in the earth and the heavenly bodies’ (45:13). The Quran has not used the term state, but the idea of country and governance is there. At the outset of the call to prophethood, the exalted Muhammad announced the highest and the noblest possible Mission Statement ever, “We will establish a State wherein a beautiful young woman laden with jewelry will be able to travel alone from Yemen to Busra (in Syria, about 2000 miles). Yet, she will have no fear but the fear of Allah.” (Bukhari).This meant that in the Muslim Empire, the life, honor and property of all citizens would be safe. It promised peace and rule of law in society beginning with discipline in the hearts. The exalted Prophet achieved this lofty mission in his lifetime. Choosing leaders in an Islamic state ultimately rests with the community, a kind of a representative democracy couched in traditional Islamic norms.

The Quranic concept of sovereignty is also different from all other systems. It is a fact that the authority of some men over others has always been in vogue. The Quran considers this concept as humiliating to humanity and thus unacceptable. Sovereignty belongs to Allah and not to any individual or group. This leads to another misunderstood system in which a handful of religious leaders assume sovereignty in the name of religion. Quran negates theocracy.

The Divine rules practically mean following His laws. No one has the authority to make any changes in the Divine Code, not even the Messengers. ‘Judge the matters of these people according to the Book of Allah’ (5:48) declare openly that it is not for me to make any changes therein according to my wishes’ (10:15). The Messengers were the first to submit to the Divine code. In such a system there would neither be a ruler nor any ruled. We must remember that Muhammad (SAW) never called himself a ruler, king or monarch, although he had authority over a million square miles.

In an Islamic system of governance the scales of justice have to be established in the light of the Divine laws. A person who, when, violating the law thinks that no one is watching or thinks that he can bribe his way out or use influence to sway judgment and escape punishment, does not believe in God.

An Islamic government can only be established to implement the Divine laws and under such a government no criminal can escape punishment.

When monarchy creeped into the Muslim culture, the Divine system no longer remained operative. The relationship of the state and the individual changed .The rulers became autocratic and the citizens had no choice except to obey them. Gradually the Muslim domination of the world tumbled down.

Even today the Muslims are confused about the true Islamic system. This is because the role model today is the Islam of the kings and not the pristine Quranic values.

In an Islamic state no man has the right to exploit another man or to use him as means of furthering his personal interests. Moreover, tolerance, kindness, forbearance, mutual respect and justice are the pillars of the state. Above all no man is permitted to compel others to obey him. In obeying the Divine Laws we obey God and ultimately enjoy the fruits of living in such a system.

If the Islamic world succeeds in re-establishing the universal democracy of Islam by recasting Islamic jurisprudence on the basis of the Quranic principles, the leadership of the world will be theirs.

If, however, they fail to discharge this vital duty, the other nations will regard their failure as the failure of Islam and on the evidence of that failure would declare that Islam was successful only in a particular period of time and thereafter exhausted its dynamism and is no longer capable of keeping pace with the growing needs of the changing world.

http://www.dawn.com/2007/12/28/ed.htm#4

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ISLAM: A RELIGION OF PEACE

Dr S.M.M. Ashraf

ISLAM is a religion of peace and solidarity. It negates all ideas and acts pertaining to gangsterism, cheating, dishonesty, backbiting, foul language, grudge, arrogance, personal enmity, murder and destruction.

Prophet Muhammad (SAW) migrated to Medina after patiently enduring the extreme conditions and hostilities in Makkah for 13 years. He performed a noble task of preaching the Message of Allah and finally escaped the torturous enclaves of the non-believers. He laid the foundation of the first ever Islamic state and kept this state clean of all the social and other ills.

A society was formed which was based on truth, principles, peace and high moral values. This Islamic state was completely run under the laws of Allah. Very soon the world witnessed that the nomads of Arabia, who lived the lives full of murder, adultery, theft and craftiness, were transformed into persons living a life of exemplary morals and values.

There was a lot of emphasis on education during the time of the Holy Prophet Muhammad (SAW) as well as during the times of the subsequent four Caliphs of Islam. This is the reason that at the time when the West was completely ignorant and under-developed, the Islamic world was the centre of learning, culture and education. The Muslim way of life was based on brotherhood, love, affection, honesty and compassion. All the above traits come into existence due to the presence of Islam and its teachings.

It is true that out of all the scriptures ever sent to the world, the Holy Quran is the only Book which still exists in its original and unadulterated form while all the others have lost their originality and consequently their followers also went astray. Such people formed their own interpretations from those books and fell into adopting social ills in their daily lives.

It is quite astonishing to see how conveniently and instantly a person’s individual act of terror is linked with Islam. This is a conspiracy and a defamation tactic against Islam. Isn’t it a fact that the Islamic schools are much more ancient than the so-called incidents of terrorism during the present times? One will never find any acts of terror in entire history of the Islamic institutions and, therefore, it is important to examine the causes.

The subcontinent always had a large number of Islamic schools and hundreds of thousands of Muslim scholars have been offering religious services both within their countries and abroad. It is an open secret that the intelligence agencies constantly monitor the activities of the Islamic schools and the students within such schools. Neither a single known terrorist has ever been arrested from any famous Islamic institution nor has any such insti tution ever been reported against.

As we look into the list of names of the well-known terrorists, we will find that not a single one of them graduated from any Islamic school. Therefore, it is hard to accept that the Islamic schools are the training camps or the breeding grounds of the terrorists. Similarly, all the rest of the big names in terrorism, are graduates of the conventional western universities. Till today, it was generally believed that poverty, illiteracy, economic disparity and violence are the causes of terrorism. However, the current facts have shown that terrorism is directly proportional to the wealth in the family. In other words, the richer the family of a person, greater are the chances of his becoming a high-profile terrorist.

One more quite visible fact is that leading terrorists are also quite highly educated and possess very high skills. Whether it is the attack on the World Trade Centre, any other act of terror or the editing of the Al Qaeda audiovideo tapes on the internet, all are demonstrations of excellent professional expertise. The London police department has reported about the existence of a gang that wants to play havoc with the western world in the name of the entire world.

This gang consists of 45 doctors who are graduates of various prestigious western universities. These doctors are running their network through the internet. An ex-officer of the CIA and an expert on foreign policies, Mark Sagaman, has pointed out in his recent report that at least 63% of all the people involved in the acts of terrorism, are college graduates. Out of these 75% are those who also have professional and post-graduate degrees. Only 13% of such individuals were less educated or uneducated and they did not normally belong to any religious school.

It is quite evident that a person from a poor family cannot even dream of entering into a professional or prestigious institution of higher education. For the poor kids, these Islamic schools are the only option where boarding, food and education are free. Here they learn the religion and get some worldly education as well.

Majority of these students re main within the bounds of their school and are mostly unaware of the events of the outer world. They even hesitate to go to the railway stations of the city and prefer travelling by the bus. These students are very uncomfortable in dealing with the police or going to the local police stations. Under these circumstances it is very unfair to label such shy students of the Islamic schools with terrorism. This is utter discrimination and narrow mindedness.

The terror sponsoring organisations also keep on improvising their operations to better tackle the changing western policies. This is the reason that these terror sponsoring organisations hire doctors, engineers, scientists and other technical experts rather than the students from ordinary Islamic schools.

The rate at which the educated people in the West are converting to Islam, it has become a major source of concern for the West. It is also true that the way the highly skilled and professional Muslims are progressing, the Islamic schools are not keeping up with that pace.

The Muslims who are living in the West are mainly linked with some kind of a professional career and are more fervent Muslims. In Britain, 30 per cent of the doctors are from the Asian Muslim countries. With the rise in the number of Muslims in the western world, their governments are conspiring against Islam.

Those, who label Islam as a religion of terror or declare the Islamic schools as the breeding ground for terrorism, will soon be caught up with the wrath of Allah and will be sorry for their actions. Islam brings the message of peace and stands for unity.

http://www.dawn.com/2008/01/04/ed.htm#4

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HAZRAT Umar bin Khattab (R.A.) occupies a unique position not only in the annals of Islam but in the history of the world, which is vividly manifested by placing him at 51 among the 100 most influential persons in history by Michael H. Hart.

On his embracing Islam, the Muslims hitherto offering prayers in concealment, began to perform prayers with him openly in the Holy Ka’aba. The Quraish who knew him as the most inveterate enemy and relentless persecutor of the converts, seeing this radical change in him were totally astonished, bitterly depressed and completely shocked; but it happened to be the occasion when Hazrat Umar earned the epithet of ‘al-Farooq’ which henceforth became an integral part of his name. He, since then followed the Holy Prophet (peace be upon him) steadily and resolutely as a devoted disciple.

After conversion to Islam he remained in Makkah till migration to Madinah, where during the lifetime of the Holy Prophet (peace be upon him), he participated in almost all the battles. At the conquest of Makkah the Holy Prophet himself took oath of allegiance from males and he was blessed to take oath from females.

On the occasion of battle of Tabuk the Madinese Muslims, despite severe hardships, contributed whatever they could towards the sinews of war; he volunteered half of what he possessed.

During the caliphate of Hazrat Abu Bakr (R.A.) he had been an active member of Majlis-i-Shura, Consultative Council, and performed as Qazi but it is worth mentioning that during his tenure of about two years not a single case was registered for hearing.

Hazrat Abu Bakr (R.A.) on his death-bed after consulting prominent Companions and finding the general consensus in favour of Hazrat Umar (R.A.), nominated him as his successor.

Assuming as Caliph he addressed the people, “O God! I am stern, soften me; I am weak, strengthen me. Verily Arabs are (like) headstrong camels, whose nose-string has been given in my hand, but I will lead them on the (right) path.”

At the time of his installation as Caliph the Muslim state internally was tranquil but externally Muslim armies were engaged both in Syria and Iraq. On subjugation of Syria at the hands of Muslims, the Byzantine Emperor, Heraclius had uttered, “What an excellent country this is for the enemy.” When Jerusalem was besieged, its Patriarch appealed for peace and agreed to surrender but only to the Caliph, on which Hazrat Umar (R.A.) taking only one attendant reached there setting a noble instance that the victor in deference to the wishes of the vanquished undertook a long journey unescorted and without any sort of pageantry.

It was during his caliphate that the Muslim state of Madinah founded by the Holy Prophet and consolidated during the caliphate of Hazrat Abu Bakr (R.A.) emerged as an Empire, the largest of the then world; Syria, Jerusalem, Egypt, Iraq and Persia, mainly, had come under the sway of Islam.

For good governance of the vast Empire a mechanism most suited had to be evolved. It was he who formulated a policy to streamline the administrative set-up yet not found; it was based on sound footing and was progressive.

At the centre, eminent and notable Companions comprising the Shura were consulted on all occasions concerning the state affairs. In day-to-day working he was assisted by Hazrat Usman (R.A.) and Hazrat Ali (R.A.). “He divided the conquered lands,” says Ameer Ali Syed, “into compact governorships, so as to enable his lieutenants to develop the resources of the countries in their charge.”

The whole Empire was divided into provinces which were subdivided into districts. Each province was under the charge of Wali (governor) who was responsible for administration at the provincial level.

For smooth management of the finances, an institution of Diwan was established to maintain the record of the receipts and expenditures. He also constructed buildings for Bait-ul-Mal, public exchequer, at the centre as well as at the provincial headquarters. At district levels Amils, Revenue Collectors, were appointed.

It was he who established the ‘institution of judgeship’ and appointed Qazis on regular basis. The Qazi had to be an adult, male, free Muslim in the full possession of his physical and mental faculties as well as a scholar thoroughly conversant with the Islamic law and having an irreproachable character. The incumbents were highly paid and held in high esteem.

He paid his full attention for dissemination of education; for the purpose he secured the services of certain prominent Companions and deputed them to promote the teaching of the Holy Quran in the conquered lands. They were also handsomely paid. Further elementary schools were also founded in such territories where salaried teachers were appointed. Likewise the Imams and Moazzins of the mosques were appointed and their salaries were paid from Bail-ul-Mal.

He organised the military on sound lines. The standing army was maintained on regular basis and the soldiers were paid salary. The army was composed of infantry and cavalry. The cities founded in the conquered lands also served as cantonments.

The credit goes to him that he regulated the Hijrah calendar starting from the first of Muharram of the year during which the Holy Prophet (peace be upon him) had migrated to Madinah.

He, for the first time, introduced the system of ‘accountability’ and during his caliphate he himself was the Mohtasib. He had initiated the policy of obtaining details of assets of the state employees and if anyone was found to have amassed wealth beyond known means, he was taken to task. He listened to the complaints against the state functionaries on the occasion of Haj.

During his caliphate the cities of Basrah, Kufah, Fustat and Musel were founded and the state revenues were liberally utilised for building mosques, office buildings, military barracks, hospitals, roads, bridges, caravan-serai, posts, prisons and canals. The canal connecting the river Nile with the Red Sea, the ‘forerunner of the Suez Canal’ was cleared and renamed ‘Khalij Amir al-Mu’minin’ through which navigation from the Mediterranean Sea to the Red Sea had become possible.

During his caliphate, spread over more than ten years, he strictly followed the noble path set by the Holy Prophet (peace be upon him). He was a paragon of simplicity, austerity and piety.

http://www.dawn.com/2008/01/11/ed.htm#4

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The Me you have always known, the Me that's a stranger still.