The Quran exhorts the believers to spend in the way of Allah from whatever He has given them. It emphasizes two kinds of spending. One is specifically termed as zakat the payment of which, at the specified rate, is obligatory on those who can afford it. The other refers to spending out of whatever wealth or substance one has got, which is not obligatory. This is evident from the Quranic verse (2:177) which speaks of both.

Zakat is payable once a year on gold, silver, cash, cattle and goods used for trading purposes. Its rate in the case of cash amount is 2.5 per cent of the total amount in hand at the time of payment. In the case of gold and silver, the rate is also 2.5 per cent of the total current value of the gold and silver in excess of a certain quantity in hand. There is yet another kind levied on the produce of land at a different rate called ushr.

Zakat may be paid directly to the deserving persons or may be spent on such persons through an institution set up for the purpose. The fact that the Quran provides for the payment of salaries of the persons responsible for collection and administration of the zakat fund, indicates that the system can be institutionalized where possible.

It was, in fact, institutionalized after the establishment of a Muslim state in Madinah when its rate was fixed. Persons were appointed for its collection, and its payment was made obligatory on those who were in a position to afford it, and arrangements were made for spending the amount in the manner prescribed in the Quran.

The Quran specifies the persons and purposes on whom and on which the amount of zakat should be spent. They are the needy, the poor, the salaries of persons who collect and administer the zakat fund, those whose hearts have to be reconciled i.e. those who have just embraced Islam, the liberation of slaves, payment of debts and fines on behalf of those who are unable to do so, sponsoring those who have dedicated themselves to serving and defending the faith and wayfarers (9:60).

As regards spending otherwise, rather than by way of zakat and ushr, neither the Quran nor the Sunnah prescribe a rate or mode - whether payment should be in cash or kind. But the Quran clearly indicates that only that much of one's wealth or substance should be spent which is over and above one's needs (2:219). Likewise, it specifically emphasizes exercise of moderation in spending, whether by way of charity or otherwise, when it says "do not tie your hands to your neck nor stretch them without restraint lest you should become blameworthy and left destitute" (17:29).

The Quran specifies the persons and purposes on whom or for which such wealth or substance shall be spent. They include parents, relatives, orphans, the poor, those who ask for it, wayfarers and the liberation of slaves (2:177 and 2:215). It means that the main object of spending in the way of Allah, whether by way of zakat or otherwise, as enjoined by the Quran, could be to meet the essential physiological, economic or social needs of those who are unable to meet such needs for genuine reasons.

For the acceptability of spending, whether by way of zakat or otherwise, the Quran lays down certain conditions. It says, "those people who expend their wealth in the way of Allah, and they do not follow their charity with reminders of their generosity nor injure the feelings of the recipient, shall get their reward from their Lord: they will have no fear and no grief of any kind" (2:262). In fact, spending in the way of Allah means that whatever one spends should be spent on the persons and for the purposes in the manner specified or prescribed by the Quran or Sunnah.

There is yet another condition for the acceptability of such spending and it is that anything that one may like to give as charity should be such that if it were offered to him, he would have gladly accepted it. In this connection the Quran says, "O believers, expend in the way of Allah the best portion of the wealth you have earned and of that we have produced for you from the earth, and do not pick up for charity those worthless things which you yourselves will only accept in disdain by connivance, if they were offered to you" (2:267).

A question that strikes one in this connection is that why should have Allah placed the obligation of meeting some of the basic needs of those who are unable to meet them for some reason on others when He Himself is the Creator, Nourisher and Provider of everything? It is true that Allah is the Creator and Provider of everything but the object of spending in the way of Allah, whether through zakat or otherwise, is not simply to meet some of the basic needs of those who are unable to meet them. The Quran repeatedly says that Allah is trying human beings in whatever He has given them (2:155).

Wealth is one of those few things that people love most. As the Quran says, "man is blind in the love of wealth" (100:8). Besides, wealth is generally earned through putting in great efforts and hard labour. If, in spite of that, a person parts with a portion of his wealth and spends it in the way of Allah, it could be only reflective of firm faith in the Omnipresence, Mercy and Graciousness of Allah.

He believes that whatever he has got could be given only by Allah and that whatever he spends is in response to the command of Allah. That's why the Quran says "you can never attain piety unless you spend (in the way of Allah) of that you love" (3:92) which could wealth.

Spending in the way of Allah could also be of great help in discouraging hoarding and encouraging equitable distribution of wealth in society. The Quran condemns the hoarding of wealth. It may also remove hatred and envy from the hearts of the have-nots towards those who possess wealth, and foster in its stead, a sense of goodwill among the recipients towards the givers. Besides, it is also likely to curb the tendency towards the commission of crimes in society as the root causes of most crimes committed are poverty and hunger.

That is why the Quran promises rewards, both in this world and in the hereafter, for whatever is spent in the way of Allah. It says, "The charity of those who spend their wealth in the way of Allah may be likened to a grain of corn, which produces seven ears and each year yields hundred grains" (2:261).

Common human failings

By Haider Zaman

THE Quran says “Allah wants to lighten your burden, for human beings have been created weak by nature” (4:28). The latter part of this verse points out one of the common characteristic of human beings which is that they are weak by nature.

The word “weak” in the above verse is to be understood in the light of what has been stated in the previous verse which says “And Allah would turn to you in mercy; but those who follow their lust would have you go tremendously astray” (4:27). The verse tells us that Allah wants to be merciful to human beings, but those among them who follow their lust make them go astray. And they fall prey to lust because as human beings they are weak by nature and, therefore, unable to resist temptation (4:28).

The word “weak” in the verse (4:28) has, therefore, to be understood as “the inability to resist temptation” or “easily falling prey to lust.” It would mean that by their nature, human beings are so weak that they cannot resist temptation or they easily fall prey to lust. This particular weakness can be the root cause of many crimes and evils on earth. Theft, fraud, dacoity, corruption and excesses are committed mainly because of this weakness.

Desire by itself is not a bad thing. It is a part of human nature and the main source of motivation impelling one towards great achievements. Desire becomes a bad thing when it turns into lust i.e. when it becomes more intense and overpowers reasoning and conscience. In other words, desire can lead to constructive results when it is controlled by reasoning and conscience. But it can lead to constructive results when it overpowers reasoning and conscience and acquires control over the actions of a person or when it is infected by vanity as the Quran says (22:52).

A desire sometimes becomes insatiable when the person desires more and more of a thing than he actually needs i.e. when the desire has no end. In such a case the desire turns into greed which could be more intense in effect than mere lust, because the person may already have or can have what he needs, yet he wants to have more and more of it.

He naturally adopts all possible means, legal or illegal, moral or immoral, to have more of the thing he so desires. It is mainly in such cases that people take recourse to treachery, excesses and usurpation. Greed tends to overpower the human soul as the Quran says “And human soul is swayed by greed” (4:128).

Envy is another offshoot of uncontrolled desire. This is developed when a person desires what legitimately belongs to someone else and starts harbouring a grudge against him, often leading to usurpation or harming the person himself if it is not possible to usurp what he has got. The first murder committed on earth was because of envy when one of the sons of Adam killed the other because the sacrifice offered by one was not accepted and that of the other was accepted. The one whose sacrifice was not accepted killed the other (5:30).

Another offshoot of uncontrolled desire, even more serious than envy, could be rivalry. This occurs when two or more persons compete with one another in the acquisition of power, wealth or some other worldly gain and in that process get so swayed by desire to achieve what they want that they cease to hold any moral or social values. The Quran says “your craze for more and more and mutual rivalry for worldly gains has made you heedless” (102:1). The desire for more and more worldly gains and the resultant rivalry are also offshoots of lust.

The Quran very clearly tells us what the consequences of falling prey to one’s lust could be. It says: “so follow not lust lest you lapse from truth and if you lapse or fall away, then lo! Allah is ever informed of what you do” (4:135). It says again: “and do not follow your lusts, for it will lead you astray from the Way of Allah” (38:26).

Moreover, every human soul, as the Quran tells us, has three inclinations. One is to commit wrong and sinful acts, termed as Nafs-i-Ammarah (12:53). The other is to realize and repent i.e. to realize immediately that what one has done is wrong, and repent the deed. This is Nafs-i-Lowamah (75:2). The third is to do good and righteous deeds termed Nafs-i-Mutmainnah (89:27), also called the soul at peace.

Lust is one of those human frailties that impacts directly on Nafs-i-Ammarah and thereby makes one do wrong and sinful acts. It also suppresses Nafs-i-Lowwamah and Nafs-i-Mutmainnah, as a person under the influence of intense desire is never inclined to repent whatever wrong he does nor is he inclined towards doing good and righteous deeds.

It is, therefore, not only important but of fundamental importance that the inability to resist lust is made up or controlled to the desirable extent. In this connection, the Quran gives us a clear indication when it says “and who goes farther astray than he who followed his lust without guidance from Allah” (28:50). It means that the only appropriate way to control lust is to take recourse to the guidance of Allah.

Allah has bestowed such faculties on human beings with the help of which they can take recourse to and make proper use of His guidance. One is the faculty of reasoning (16:78) whereby one can come to a conclusion through a logical way. The other is conscience (91:8) which enables one to make a distinction between right and wrong within regard to his own conduct.

Mere reliance on reasoning, however, is not enough in every case. Satan relied solely on his reasoning when he refused to bow before Adam, his contention being that since he was made of fire he was superior to Adam who was made of clay. Reasoning has, therefore, to be complemented by the conscience and guidance of Allah in order to come to the correct conclusion specially when the question is not simply of what is right and wrong but what could be right and wrong in the light of Allah’s guidance.

About Hazrat Yusuf, the Quran says that he might have been tempted to do what he was invited to do had he not perceived the divine argument (12:24). It was with the help of his reasoning coupled with conscience and guidance from Allah that he came to the conclusion that what he was invited to do fell in the category of major sins. And it was the fear of Allah that restrained him.

Thus, with the help of reasoning and conscience coupled with divine guidance and animated by the fear of Allah one may be able to control his desires.

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

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

Philanthropy in Islam
By Syed Imad-ud-Din Asad

PHILANTHROPY, in simple words, signifies acts done for the welfare of mankind. Every religion has philanthropic components to it. However, for a person raised in the West, the concept of philanthropy is not one of the features that he is most likely to associate with Islam.

Instead of kindness, compassion, mercy, generosity, and love of mankind, ordinary westerners tend to characterise Islam by such features as violence, terrorism, intolerance, authoritarianism, oppression of women, etc.

There are two reasons for this grave misconception: (1) their ignorance of the Quran and the Traditions of the Prophet (PBUH) and (2) the irresponsible attitude of certain Muslims. In fact, Islamic texts contain numerous injunctions to perform good deeds and to serve fellow humans. The Quran says: “...But righteous is the one who believes in Allah, and the Last Day, and the Angels, and the Book, and the Prophets; and gives away wealth, out of love for Him, to the near of kin and the orphans and the needy and the wayfarer and to those who ask and to set slaves free .... These are they who are truthful, and these are they who keep their duty.” (2: 177)

“... Say: whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer. And whatever good you do, Allah surely is Knower of it.” (2: 215) “The parable of those who spend their wealth in the way of Allah is as the parable of a grain growing seven ears, in every ear a hundred grains. And Allah multiplies (further) for whom He pleases. And Allah is Ample-giving, Knowing. Those who spend their wealth in the way of Allah, then follow not up what they have spent with reproach or injury, their reward is with their Lord, and they shall have no fear nor shall they grieve.” (2:261, 262)

“Those who spend their wealth by night and day, privately and publicly, their reward is with their Lord; and they have no fear, nor shall they grieve.” (2: 274) “You cannot attain to righteousness unless you spend out of what you love. And what you spend, Allah surely knows it.” (3:91) “So give to the near of kin his due, and to the needy, and the wayfarer. This is best for those who desire Allah’s pleasure .... And whatever you give in charity, desiring Allah’s pleasure, these will get manifold.” (30:38,39)

“So keep your duty to Allah as much as you can, and hear and obey and spend .... If you set apart for Allah a goodly portion, He will double it for you and forgive you. And Allah is the Multiplier (of rewards), Forbearing.” (64: 16, 17)

Similarly, there are various sayings of the Prophet describing the significance and modes of philanthropy: “You shall not enter Paradise until you have faith; and you cannot attain faith until you love one another. Have compassion on those who are on earth, and He who is in heaven will have compassion on you. God will show no compassion to him who has no compassion toward all human beings.”

“If a Muslim clothes another Muslim in his nudity, God will clothe him with the green freshness of Paradise; and if a Muslim feeds a Muslim who is hungry, God will give him to eat the fruits of Paradise; and if a Muslim gives a drink to a thirsty Muslim, God will let him drink from the fountain of Paradise.” “Think not that any good act is contemptible, though it be but your brother’s coming to you with an open countenance and good humour.”

“There is alms for a man’s every joint, every day in which the sun riseth. Doing justice between two persons is alms; and assisting a man upon his beast, and his baggage, is alms; and pure words, for which are rewards; and answering a questioner with mildness is alms; and every step which is made towards prayer is alms; and removing that which is inconvenience to man, such as stones and thorns, is alms.” “Feed the hungry, visit the sick, and free the captive if he be unjustly bound.”

Philanthropy, according to Islamic injunctions, is of two kinds: obligatory and voluntary. Obligatory philanthropy consists of Zakat and Zakat-ul-Fitr or Fitrana; whereas, voluntary philanthropy includes Sadaqa and Wakf. Let us have a brief look at these institutions.

1. Zakat: It is the share or portion of wealth that is obligatory upon a Muslim to give to fixed categories of beneficiaries, if the value of his assets is more than a specified limit. The beneficiaries of Zakat are mentioned in the Quran: “(Zakat) charity is only for the poor, and the needy, and those employed to administer it, and those whose hearts are made to incline (to truth), and (to free) the captives, and those in debt, and in the way of Allah and for the wayfarer — an ordinance from Allah. And Allah is Knowing, Wise.” (9: 60)

Regarding the importance of Zakat, the Quran says: “Those who believe, and do good deeds, and keep up prayer, and pay Zakat — their reward is with their Lord ....” (2: 277) “And keep up prayers, and pay Zakat, and obey the Messenger, so that mercy may be shown to you.” (24: 56)

In an Islamic state, the government is responsible for the collection and administration of Zakat.

2. Zakat-ul-Fitr or Fitrana: It is the charity which every Muslim, having a certain amount of wealth, pays at the end of the month of Ramazan. Zakat-ul-Fitr is mandatory on every Muslim not only on his own behalf, but also on behalf of all the persons he is in charge of.

3. Sadaqa: It not only means charity in the form of money or food, but includes every act done for the benefit of fellow men. The Prophet said: “Every act of goodness is Sadaqa.” “There is a Sadaqa due on every Muslim. If he cannot give because he has no money, let him work so he can support himself and give charity; if he is unable to work, then let him help someone in need of his help; if he cannot do that, let him adjoin good; if he cannot do that, then he should not do evil or harm others: it will be written for him as a Sadaqa.”

4. Wakf: It is the permanent dedication, by a Muslim, of any property for any purpose recognized by Islamic law as religious, pious, or charitable. Wakf causes the transfer of ownership, of the thing dedicated, to God. But as God is above using or enjoying any property, its profits are reverted, devoted, or applied to the benefit of mankind.

Any property can be the subject of Wakf. A valid Wakf may, therefore, be created of shares in a joint stock company, money, etc. The validity of a Wakf is determined by the possibility of everlasting benefit being derived from it by any form of dealing of which it is capable, or by converting it into something else. It is only where the subject matter is totally unfit for being turned into profitable use that its dedication fails.

The Islamic institution of Wakf has a wider scope and purpose than that of trust in the English law. The institution became so popular and important in Islamic countries that, in most of them, a special ministry was established to deal with the administration of Wakf properties.

Islam lays great emphasis on supporting the destitute. The Quran and the Traditions declare in clear words that it is the responsibility of the wealthy to look after the deprived sections of society. In fact, even a casual study of the Islamic texts reveals that Muslims are not only instructed to do good to fellow humans, but are also told to treat animals well and to protect the environment.

It must also be noted that though other religions too preach and encourage philanthropy, Islam takes a step further by making it compulsory in the form of Zakat. Islam has made it the responsibility of the Islamic state to ensure that people perform this obligation. Thus, a nonpayer of Zakat not only incurs the displeasure of hod, but is also prosecuted by the state. In other words, philanthropy has been made a legal duty as well.

Status of women in Islam
By Bilal Ahmed Malik


THE status of women in society is neither a new issue nor is it a fully settled one. The position of Islam on this issue has been among the subjects presented to the western reader with the least objectivity. The teachings of Islam are based essentially on the Holy Quran (God’s revelation) and Hadith (elaboration by Prophet Muhammad).

The Quran and Hadith, properly and unbiasedly understood, provide the basic source of authentication for any position or view, which is attributed to Islam.

In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity: “O Mankind, keep your duty to your Lord Who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women” (4: 1). It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree.

Stressing this noble and natural conception, the Holy Quran states: “The Creator of heavens and earth: He has made for you pairs from among yourselves ...” (2:1 1)

And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve? (16:72) The Quran provides clear-cut evidence that woman is completely equated with man in the sight of God in terms of her rights and responsibilities.

Despite the social acceptance of female infanticide among some Arabian tribes, the Quran forbade this custom, and considered it a crime like any other murder. “And when the female (infant) buried alive — is questioned, for what crime she was killed.” (81:8-9). Far from saving the girl’s life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her.

Among the sayings of Prophet Muhammad (PBUH) in this regard are the following: Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favour his son over her, God will enter him into Paradise. (Ibn Hanbal). Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together). A similar Hadith deals with one who supports two sisters. (Ibn-Hanbal).

The Quran clearly indicates that marriage is a sharing between the two halves of society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its basis is love and mercy. Among the most impressive verses in the Quran about marriage is the following: “And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect.” (30:2 1).

According to Islamic Law, women cannot be forced to marry anyone without their consent. Ibn Abbas reported that a girl came to the Holy Prophet and complained that her father had forced her to marry someone without her consent. The Messenger of God gave her the choice ... between accepting the marriage or invalidating it. (Ibn Hanbal). According to another version, the girl said: “Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)” (Ibn Maja).

Islam considered kindness to parents next to the worship of God. “And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness...” (31:14) (See also 46:15, 29:8). The Quran has a special recommendation for the good treatment of mothers: “Your Lord has decreed that you worship none save Him, and that you be kind to your parents...” (17:23).

A man came to Prophet Muhammad (PBUH) asking: “O Messenger of God, who among the people is the most worthy of my good company?” The Prophet said, “Your mother.” The man said, “Then who else?” The Prophet said, “Your mother.” The man asked, “Then who else?” Only then did the Prophet say, “Your father.” (Al-Bukhari and Muslim).

Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic law, woman’s right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties.

Any close look into the history of the Islamic civilization will reveal a clear evidence of woman’s equality with man in what we call today “political rights”. This includes the right of election as well as nomination to political offices. It also includes woman’s right to participate in public affairs. affairs. Both in the Quran and in Islamic history we find examples of women who participated in serious discussions and argued even with the Prophet (pbuh) himself.

During the Caliphate of Omar Ibn al-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of people: “A woman is right and Omar is wrong.”

The history of Muslims is rich with women of great achievements in all walks of life from as early as the seventh century. It is impossible for anyone to justify any mistreatment of woman by any decree of rule embodied in the Islamic law, nor could anyone dare to cancel, reduce, or distort the clear-cut legal rights of women given in Islamic Law. Throughout history, the reputation, chastity and maternal role of Muslim women were objects of admiration by impartial observers.

In Islam a compassionate and dignified status was conferred on women, not because it reflects the environment of the seventh century, but because of its intrinsic truthfulness.

If this indicates anything, it is the divine origin of the Quran and the truthfulness of the message of Islam — a message which established such humane principles which neither grew obsolete during the course of time, nor after these many centuries and nor can become obsolete in the future. After all, this is the message of the All-Wise and All-knowing God Whose wisdom and knowledge are far beyond the ultimate in human thought and progress.

THE Quranic injunctions are a beautiful blend of the physical and spiritual aspects of human life. The physical actions have a direct bearing on the mental makeup that ultimately determine the personality of a human being.

The physical aspects of life are extremely important in the Quranic system of permanent values. The Quranic injunctions basically train Muslims (submitters) to discipline their lives physically and mentally.

The Quran deals will all sorts of subjects including those related to science. Nearly one eighth of the Quranic text relates to the phenomena of nature. Matters related to food and hygiene form one such subject. It does not mean that Quran is a book of science, yet it blends hygienic principles into a discipline, so that they assume the form of a ritual.

A believer thus observes these principles as part of obedience to the Divine command. Cleanliness is also a constant process evident in nature. ‘And We send down pure water from the sky (free from all impurities). (25:48) The transformation of impure salt water present in the oceans by the hydrological cycle is a gift from the Almighty without which the provision of fresh water so essential would not have been possible.

The obligatory congregational prayer is a manifestation of subservience to Allah and is also an unparallel discipline. All Islamic prayers, congregations are preceded by Wadu (Ablution), which involves the cleaning of all exposed parts of the body. The Quran says,’ O you who believe! When you rise up for prayer, wash your faces and your hands to the elbows rub your hands (with water) and wash your feet upto the ankles. If you are in a state of ceremonial impurity, bathe your whole body, but if you are ill or on a journey, or one of your comes from offices of nature, or you have been in contact with women and you find no water, then take for yourself clean sand or earth and rub therewith your faces and hands.

God does not wish to place you in difficulty, but to make you clean and to complete His favour to you (By making you tidy and disciplined people) so that you may be able to express your gratitude to Him. (5:6), A Muslim who cleans his body five times will definitely be disgusted to plunge into a bathtub and bathe in the dirt of his own body.

The use of toilet paper as a matter of routine is also considered undesirable and must be followed by the use of water. Non-Muslims urinate while standing and never care to protect the lower part of their body and clothes from becoming dirty. It is unhygienic as well. This is not a matter of rituals only; the discipline should be visible in our everyday life.

God does not come down physically on this earth; His system is implemented by those who believe in the ultimate truth of Divine guidance for a positive healthy life here and the hereafter. The believers in the Quranic system are well guided well organized and well controlled and work for the benefit of humanity at large.

The Quran says that only that survives which benefits the whole humanity. It does not regard the body as evil or an impediment to spiritual progress. The purity of mind, body and intention and matters relating to food and hygiene form an important part of this Quranic system, which ordains the believers to be clean and tidy at prayers and other times.

In fact Muhammad (PBUH) considered cleanliness to be half Eeman (faith). Purity and cleanliness are not confined to the externals that are perceived by the senses. Thus the polytheists maybe physically clean immaculately dressed, but they are inwardly unclean. The Quran refers to such people when it says, ‘Verily the polytheists are unclean...’ (9.28). The Quran also says that the purity of body and mind is the hallmark of good humans and is equally demanded from both man and woman.

The basic concept of cleanliness is to have a clean body and mind. The Quran ordained Prophet Muhammad not only to keep his clothes clean, but also the actions involved in the invitation to the truth (74:4,5,6,). A person who knows the true worth of cleanliness should understand the sublime quality of a mind, clean of all unhealthy thoughts. Modern science also acknowledges the deep impact of clean healthy thoughts on the human personality.

A Muslim observes cleanliness not because he has received an academic course of instructions in hygienic principles, but because it is part of the discipline, which he has learnt at home during his early childhood. Public baths were formerly a necessary attachment to the mosques and the wells in small towns and villages.

There are certain foodstuffs, which have been strictly forbidden by the Quran ‘Forbidden to you are carrion, blood, the flesh of swine and that on which is invoked the name of other than Allah; that which has been killed by strangling or by a violent blow or by a headlong fall or is gored to death, that which has been partly eaten by a wild animal’ (5:3).

These foodstuffs when medically analyzed will always prove harmful. The limits of haram (Forbidden) have been laid down by the Quran and no human being has the authority to add or delete anything, as is the usual practice. ‘O you who believe! Make not unlawful the pleasant things in life which Allah has made lawful for you’ (5:90,91).

The Quran directs the believers to consume only those things that are pure, nourishing and agreeable to taste and liking. The Quran uses the term “Tayyaibat” for such things. It further says,’ Eat of what grows from the earth lawful and good’) (2:168) ‘He (Messenger) allows them as lawful what is good and pure and prohibits them from what is bad and impure (7:157), ‘Eat of the good things We have provided for you’ (2:25, 16:14, 20:81, 2:172, 2:57) ‘O ye Messenger! Enjoy all things good and pure, for I am well acquainted with (all) that you do’ (23:51). In modern times it is very sad to see some Muslims who are under the influence of wine looking for Halaal food in the West.

The basic rule of the Quran is that it should be approached with a clean and unprejudiced mind without any pre-conceived ideas and dogmas ingrained in our minds by the obscurantist clergymen. If they fail to do so they shall not be able to comprehend the true message of the Quran. (52:79) ‘None but the clean (in mind, thought and body) shall touch it’ (56:79). Generally no one handles even an ordinary book with unclean and soiled hands, but an extreme form of the misinterpretation of the above quoted ayats wrongly drives women away from the Divine Book during the menstruation period depriving them of guidance.

The Quran contains a code of hygienic measures and regulations given as religious precepts and as such must be obeyed. For Muslims, pig is a symbol of that is unclean. The ancient Egyptians also considered it so. The Jews stay away from it. Now we know that pig than any other animal transmits more parasitic diseases. Consumption of pork is detested among Muslims so much so that those who are slack in observing other commandments usually adhere strictly to the prohibition of pork.

In pleasures that are lawful, Islam forbids excess. Gifts given by God should be used with gratitude. Consumption of food in excess leads to obesity and diseases like Diabetes and all sorts of diseases of the digestible and circulatory systems. Such diseases cut short the life span of an individual. It also amounts to usurping the rights of those who do not have sufficient to eat. It has been the practice among good Muslims to eat just short of what is required for appeasing hunger.

The Quran prohibits intoxicants. The Arabic word ‘Khimer’ means to cover and is generally used for wine as it covers human consciousness; but it also includes drugs and narcotics that induce drowsiness. ‘Khumar’ (Intoxicated ecstasy) means a substance, which produces exhilaration beyond control. ‘O You who believe! Approach not Salat with a mind befogged until you can understand all what you say’ (4:43).

In the light of this directive one should be careful in establishing Salat even after a rich and sumptuous meal as the mind is drowsy after a rich meal. The debilitating effects of alcohol on the mental, physical, moral and social aspects of man are well known. Taken in addition to ordinary food, it undergoes oxidation and cannot be stored in the tissues.

A Muslim’s food, cleanliness, hygiene, social interaction, prayers and other interests are linked with his duty to the One Who provides nourishment to his body and soul. Islam emphasizes achievement by following the simple set of Divine permanent values. The practice of these values creates psychological attitudes, which lead to a sanctuary of peace wherein a believer is invited to enter and which brings happiness to all. Islam as Deen and not religion, a system of collective living and way of life aims towards the actualization of the potentialities of the human self in individuals and towards the smooth evolution of man to a higher form of life known as “Aakhira”, the life hereafter in the Quranic terminology.

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

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

Gender equality in Islam
By Sidrah Unis


ADAM was the first man, and Eve the first woman created by God. Thus, from the beginning of time, man and woman were a pair and companions for each other: “O mankind! We created you from a single (pair) of a male and a female...” (49:13)

It is a general belief in the West that women are considered inferior to men in Islam. This belief is based on their ignorance of what the Quran and the Traditions say on this matter. As a matter of fact, Islam is the only system that ensures equality between the two genders. Men and women are regarded equal keeping in view their different nature and particular disposition. A woman’s rights and responsibilities are equal to those of a man yet not alike. Their roles are different yet this does not imply that one is inferior to the other.

The most authentic expression of equality in Islam is seen, when unlike other faiths, Islam blames Adam along with Eve for the first sin. They both gave in to temptation and committed a sin: “We said: ‘O Adam! dwell thou and thy wife in the garden; and eat of the bountiful things therein as (where and when) ye will, but approach not this tree, or ye run into harm and transgression. Then did Satan make them slip from the (Garden), and get them out of the state (of felicity) in which they had been. We said: fall down one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time.” (2: 35, 36)

In Islam, both men and women can rise in spiritual eminence. The greatest honour bestowed on man by God is Divine Revelation. Along with men, women have also received the gift of Divine Revelation: “Behold! The angels said: ‘O Mary! Allah hath chosen thee and purified thee, chosen thee above the women of all nations’.” (3: 42) “Behold! We sent to thy mother, by inspiration, the message:” (20: 38) “So We sent this inspiration to the mother of Moses...” (28: 7)

In Islam, both men and women will be equally rewarded for their good and righteous deeds in the present world as well as in the hereafter: “Whoever works righteousness, man or woman, and has faith, verily, to him will We give a new life, a life that is good and pure, and we will bestow on such their reward according to the best of their actions.” (16: 97)

“For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah’s praise for them has Allah prepared forgiveness and great reward.” (33: 35)

A woman being equal to man has along with food, clothing, and shelter, the right to be educated. The Prophet declared that it is incumbent on every Muslim male and female to pursue knowledge. It being the touchstone of civilized society, Islam allows no discrimination in its attainment. The following is a well known Tradition of the Prophet that describes the significance of education for both men and women: “Anas reported that the Messenger of Allah said, ‘Search for knowledge is compulsory upon every Muslim man and woman.’”

Both men and women have a right to inherit from their parents and near relatives: “From what is left by parents and those nearest related there is a share for men and a share for women, whether the property be small or large, a determinate share.” (4: 7)

A woman’s right of inheritance is protected under the law. If the deceased wishes to deprive a female heir by giving her share to another relative, he will be prohibited to do so under Islamic law.

Her right though protected, her share is half of that of a man. This is because of the quantum of financial responsibilities that rest on a man as breadwinner of the family. Apart from one or two exceptions, a man has to provide for his family and needy relatives and has also to make charitable contributions in accordance with his wealth for the benefit of society at large.

A woman is, on the other hand, provided for and is financially secure. As a daughter, the father provides her for; as a wife the husband provides her for; and as a mother her son is responsible for her financial security. Due to this security, and absence of any financial responsibilities, a woman’s share in inheritance is half of that of a man.

A woman has every right to enter contractual agreements, and participate in affairs of commerce. She has the right to earn and derive benefit from her earnings: “...To men is allotted what they earn, and to women what they earn...” (4: 32)

History reveals that women were active participants in public life along with early Muslims. They were especially active in times of emergency and war, nursing the sick and wounded, preparing supplies, etc.

A woman’s life, property and honour are sacred in Islam: “And those who launch a charge against chaste women, and produce not four witnesses, (to support their allegation), flog them with eighty stripes; and reject their evidence ever after: for such men are wicked transgressors...” (24: 4) The penalty imposed on her for an offence committed is equal to that of a man. Similarly, her right to compensation in case of suffering harm is equal to that of a man.

Women are held equally liable as men regarding offences of both civil and criminal nature. An example is that of theft liable to hadd. The charge proved, be it man or woman, the following punishment is inflicted: “As to the thief, male or female — cut off his or her hands: a punishment by way of Allah, for their crime: and Allah is exalted in power.” (5: 38)

Same is the case in inflicting punishment for adultery: “The women and the man guilty of adultery or fornication flog each of them with a hundred stripes; let not compassion move you in their case, in a matter prescribed by Allah, if ye believe in Allah and the last day: and let a party of the believers witness this punishment.” (24: 2)

Women are also entitled to certain privileges, which have not been granted to men. She is exempted from performing some religious duties, like praying and keeping fast during menstruation and in times of confinement. She is under no obligation to offer Friday prayers in a congregation.

Women of western society had to fight for their rights, and due recognition was given to them after a long period of perseverance and active tussle with the opposite gender. They acquired their rights by force, unlike Muslim women who acquired their rights by Divine law.

Muslim women were not subject to the hardships their counterparts in the West had to face and overcome. Protection, education, respect, and freedom of speech made women prominent members of Muslim society at a time when women of the West were captives of ignorance and exploitation. Islam has preserved their separate identity and distinct qualities that make them equal but not identical to men.

ALLAH has, in His Wisdom, devised several ways to provide guidance to the human beings in respect of various aspects of life with full liberty to observe or not to observe it (76:3). One of these ways comprises injunctions, exhortations and admonitions. This is the primal and the most direct way of making a person to do something or to refrain from doing something.

Some of the injunctions and admonitions are addressed to the mankind, in general, some are addressed to the believers and some are addressed to the Prophet (Peace be upon him) but meant for the people as well, starting with the word “Qul” (say to the people). Some of the injunctions and admonitions are in the form of Dos, directly or indirectly, and some are in the form of Don’ts, directly or indirectly, all having the same binding force.

The Quran enjoins us: do justice (5:8), keep up pledges (17:34) do good (2:195), repeal evil with goodness (41:34), command what is right (7:199), weigh with even scales while weighing (17:35), hold to forgiveness (7:199) be moderate (31:19) and cooperate in all that is good (5:2). It exhorts us to exercise patience (16:126), to spend in the Way of Allah (2:177), to faithfully observe trusts (23:8), to speak the truth (33:35) and to guard modesty (33:35).

Likewise, the Quran enjoins us: do not follow lust (38:26), do not wrong others (2:279), do not commit excesses (5:87), do not conceal evidence (2:283), do not disturb the balance (55:8), do not indulge in usuary (3:130), do not disturb the balance (55:8), do not indulge in usuary (3:130), do not cooperate in what is bad (5:2), do not indulge in drinking wine and gambling (5:90) and do not covet what belongs to others (4:32). It also exhorts us not to be treacherous (8:58), not to say something which we cannot do (61:2), not to tell lies (39:3), not to indulge in indecency (42:3), not to indulge in adultery (24:2), not to slander a chaste woman (24:23) and not to be extravagant (17:29).

The other way in which the Quran guides the human beings comprises lessons conveyed in the form of messages. For example, the Quran says “if you remember Allah, He will remember you” (2:152). The verse highlights the importance of remembering Allah. What it tells us is that Allah bestows His favours on those who remember Him. Through another verse (39:53), the Quran reminds those who have wronged themselves, not to despair of the Mercy of Allah Who is All-forgiving. It means that even if one commits something wrong, yet he should not despair of the Mercy of Allah and think that he is doomed for ever. Allah will surely pardon him if he sincerely repents and seeks His forgiveness. Another Quranic verse says “Is there any reward for good other than good” (55:60). The verse tells us that those who do good will be surely compensated with a matching reward i.e. something equally good.

Another way in which the Quran guides the human beings comprises lessons conveyed in the form of principles. for example the Quran says that “the plotting of evil recoils on the plotters” (35:43). The verse says that “the plotting of evil recoils on the plotters” (35:43). The verse tells us that whoever contrives an evil plot i.e. a plot to harm or beguile others in some way, ultimately becomes the victim of that plot. The story of Yusuf (A.S) narrated in the Quran (12:4-104) could be the best example. History is replete with instances of those who contrived evil plots but became themselves the victims of those plots.

The Quran further says “frustration was the lot of every powerful transgressor” (14:15). Although the verse refers to some people of the past,it needs no evidence to prove that any one committing excesses on others meets his logical end i.e. frustration or failure in his designs. The Quran further says “with every difficulty there is relief (solution)” (49:6).

The principle spelled out by this verse could be a message of great reassurance to those who are, or may be, entangled in problems or difficulties or may be facing failures, hardships or hurdles in carrying out their missions, tasks or assignments or in achieving their objectives. Edison carried out 3,000 experiments before he succeeded in inventing the light bulb. He virtually failed 3,000 times but he claimed every failure to be a success, because it brought him nearer to success.

The fourth way in which the Quran guides the human beings comprises practical exercises, namely, salat, fasting, Haj and zakat. Salat on regular basis can be of great help in developing the tendency of remembering Allah everywhere at all times. It can also be of great help in avoiding doing wrong and sinful acts. As the Quran says “surely salat restrains from evil and shameful acts” (29:45). At the same time, salat enables one to combat tension and worries as the Quran says “verily in the remembrance of Allah do hearts find rest” (13:28).

Fasting is another exercise having more or less the same effect. The person in a state of fasting may be very hungry or thirsty, yet he avoids taking meals or drinking water even if he is all alone and there is no one to see or know what he is doing. It is only the remembrance of Allah that impels him to avoid taking meals or drinking water. In this way fasting on regular basis during the month of Ramazan can be of great help in developing a settled tendency of remembering Allah everywhere at all times.

Likewise, performance of Haj, though obligatory once in life on those who can undertake the journey, can yet have lasting spiritual impact on one’s mind. Each round of Tawaf around the sacred house reminds one of the presence of Allah but the real impact is felt during Waqoof-i-Arafah which, according to a saying of the Prophet, is the day on which Allah is nearer to the human beings than ever. This is actually felt by those standing bareheaded in the plans of Arafah in an environment marked by submission and submission and sublimity, humbleness and humility, fear and tears and repentance and self-reproachment.

The more one repents, the more one reproaches himself for whatever wrong has he done and the more one humbles himself before His Lord, the longer could be the restraining and reformative effect.

The payment of zakat which is obligatory on those who can pay it is apt to foster piety. As the Quran says “you can never attain piety unless you spend (in the Way of Allah) of that you love” (3:92) which could obviously be wealth also. Secondly, as the main object of zakat is to meet the basic physiological,social and economic needs of those members of society who are unable to meet such needs for some very genuine reasons. Its payment is, therefore, apt to create, in those who are paying it, a sense of obligation to meet some of the basic needs of those in society who are unable to meet such needs.

Another way in which the Quran guides the human beings comprises the citation of examples, parables and incidents spelling out some excellent lessons. It is common knowledge that the process of guidance in order to be effective and meaningful should not be confined to mere instructions and a few sets of dos and don’ts. One can learn a lot from practical examples and experiences and ups and downs in the lives of others. That’s why the Quran cites a number of examples and parables. For example, the incident of the overnight destruction of the beautiful garden tells us as to what the outcome of arrogance and ingratitude could be (18:42).

The story of the people of Madyan tells us as to what the outcome of fraud, deception, hypocrisy, corruption and commission of excesses could be (11:85-94). The story of Hazrat Yusuf, among other things, tells us that the plotting of evils recoils on the plotters (12:4-104).

Divine-inspired Islamic law

ISLAMIC law comprises rules of conduct revealed by God to His Prophet (peace be upon him) whereby people are directed to lead their lives. Thus, unlike the western systems of law, the laws of Islam originate from revelation.

Revelation consists of: (1) communications made by Gabriel, under the directions of God, to the Prophet, either in the very words of God or by hints; (2) such knowledge as occurred in the mind of the Prophet through inspiration from God; and (3) opinion of the Prophet, embodied in the form of ratiocination, delivered, from time to time, on issues that happened to be raised before him.

Revelation is available to us in the form of the Quran and the Traditions of the Prophet. The Quran comprises only those revelations that were made in the very words of God, while the rest form the corpus of the Traditions.

The Quran, the ultimate book of guidance, was revealed over a period of 23 years. Of these years, the Prophet spent 13 in Makkah and ten in Madina. Consequently, of the 104 chapters of the Quran, 93 were revealed in Makkah and 21 in Madina. The former deal with the basic beliefs of Islam; whereas, the latter are abundant in laws relating to criminal, civil, economic, political, and social affairs of life. All chapters are divided into verses.

According to subject, rules given in the Quran can be classified as: (1) laws that are concerned with the spiritual aspect of individual life; (2) laws that regulate men’s relation to and dealings with one another; and (3) laws that not only concern the spiritual aspect of individual life, but also affect the Muslim society.

While discussing and elaborating the legal potential of the Quran, in the western sense, we focus on the rules of the last two categories. There are about 70 verses on civil law; 13 on evidence and oaths; 70 on family law; 30 on criminal law; 25 on international law; and 20 verses discuss constitutional law, administrative law, and financial matters of an Islamic state.

Some of these are:

1. Liability: “.... And whoever goes astray, goes but astray to his own hurt....” (17: 15)

2. Vicarious Liability: “.... And no bearer of burdens shall be made to bear another’s burden....” (17: 15)

3. Theft: “Now as for the man who steals and the woman who steals, cut off the hand of either of them in requital for what they have wrought, as a deterrent ordained by God....” (5: 38)

4. Adultery and fornication: “As for the adulteress and the adulterer — flog each of them with a hundred stripes, and let not compassion with them keep you from (carrying out) this law of God .... and let a group of believers witness their chastisement.” (24: 2)

5. Murder: “.... Just retribution is ordained for you in cases of killing....” (2: 178) “.... If anyone has been slain wrongfully, We have empowered the defenders of his rights to exact a just retribution); but even so, let him not exceed the bounds of equity in (retributive) killing....” (17: 33)

6. Testimony: “.... And do not conceal what you have witnessed — for, verily, he who conceals it is sinful at heart....” (2: 283)

7. Proof of contract: “.... Whenever you give or take credit for a stated term, set it down in writing .... And call upon two of your men to act as witnesses .... And be not loath to write down every contractual provision, be it small or great .... This is more equitable in the sight of God, more reliable as evidence .... And have witnesses whenever you trade with one another....” (2: 282)

8. Performance of contract: “.... And be true to every promise — for, verily, (on Judgment Day) you will be called to account for every promise which you have made!” (17: 34)

9. Measurements: “And give full measure whenever you measure, and weigh with a balance that is true....” (17: 35)

10. Usury: “.... Do not gorge yourselves on usury, doubling and re-doubling it — but remain conscious of God, so that you might attain to a happy state.” (3: 130)

11. Guardianship: “Hence, render unto the orphans their possessions, and do not substitute bad things (of your own) for the good things (that belong to them), and do not consume their possessions together with your own....” (4: 2) “And do not entrust to those who are weak of judgment the possessions which God has placed in your charge for (their) support; but let them have their sustenance therefrom, and clothe them, and speak unto them in a kindly way.

“And test the orphans (in your charge) until they reach a marriageable age; then, if you find them to be mature of mind, hand over to them their possessions; and do not consume them by wasteful spending, and in haste, ere they grow up. And let him who is rich abstain entirely (from his wards property); and let him who is poor partake thereof in a fair manner. And when you hand over to them their possessions, let there be witnesses on their behalf....” (4: 5-6)

12. Maintenance of wife: “.... Men shall take full care of women with the bounties which God has bestowed more abundantly on the former than on the latter, and with what they may spend out of their possession....” (4: 34)

13. Reconciliation: “And if you have reason to fear that a breach might occur between a (married) couple, appoint an arbiter from among his people and an arbiter from among her people; if they both want to set things aright, God may bring about their reconciliation....” (4: 35)

14. Maintenance of divorced women: “And the divorced women, too, shall have (a right to) maintenance in a goodly manner: this is a duty for all who are conscious of God. (2: 241)

15. War: “And fight in God’s cause against those who wage war against you, but do not commit aggression — for, verily, God does not love aggressors.” (2: 190)

16. Deterrence: “Hence, make ready against them whatever force and war mounts you are able to muster, so that you might deter thereby the enemies of God, who are your enemies as well, and others besides them of whom you may be unaware, (but) of whom God is aware....” (8: 60)

The Quran is the principal source of Islamic law. Its principles and teachings, which are valid for all times to come, govern the totality of human life in a wholesome manner. It is mentioned in the Quran: “For, indeed, many facets have We given in this Quran to every kind of lesson (designed) for (the benefit of) mankind!....” (17: 89)

No authority, no legislature has any power to overrule, repeal, or annul the commandments given in the Quran, which are in the very words of God. However, there is no restriction on reinterpreting the rules given in it or extending them to matters not expressly covered by them. This process of reinterpretation and extension is called Ijtehad. When a single jurist conducts Ijtehad, it is called Qiyas; when it is conducted by a body of jurists, it is called Ijma. In case of a conflict between Qiyas and Ijma, the latter prevails.

It must also be mentioned that, in the western sense, the Quran is not a code of law. The Quran, instead of prescribing every possible rule regarding each aspect of human life, mostly defines and describes basic principles that lead men to a certain direction. In other words, though it has laid down complete laws in respect of certain issues, most of the time it only gives an idea as to how a thing should be without defining any details.

These details are left to be determined by the concerned authorities, according to the prevailing circumstances, by way of Ijtehad. For instance, in the verses pertaining to inheritance, everything has been fixed regarding who is to get what. Similarly, the Quran enjoins honesty in trade and honouring of contracts. These centuries old provisions are also applicable to the present-day e-business and online contracts.

THE literal meaning of Saum (fasting) is to be at rest and it implies abstinence. The word Ramadan is derived from the word “Ramd” which means “to burn” and here it applies to the burning of selfish desires.
The sacred month of Ramadan is in fact an annual invitation to delinquents to shed evil away and put on garb of humility. The Holy Quran states, “O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off evil” (2:183).
The verse i.e. II: 187, that follows the ordinance about Ramadan, is of particular significance to the concept of self-denial and offers limitless assurances to those who fast “when My servants ask thee concerning Me, I am indeed close (to them). I listen to the prayer of every suppliant when he calleth on Me...”
Thus, Fasting has been enjoined and made incumbent upon every Muslim adult but with the condition that he must be fit physically for it. A sick person, one who is travelling, an old person and one who finds the severity of fasting hard to bear on account of age or other infirmity, are exempt. But for the sick and the traveller this is a temporary exemption, they have to complete the period on other days. “And whosoever of you is sick or on a journey let him fast the same number of other days.” (2:185).
The verses 261-265 in Surah Al-Baqra mention about charity and the high standards it requires. It is here that Allah says: “kind words, and the covering of faults are better than charity” (II:263)
In the above verse, Almighty Allah, places good deeds such as covering the faults of others at the same pedestal as charity, which is the third form of worship after Salat and Saum. This verse amply proves that there is no room for ritualistic worship in Islam; mere observance of Saum and other forms of worship is insufficient, these acts must be accompanied by revolutionary changes in the character of the individual.
The essence of fasting is to imbibe a permanently inherent quality of leading a devout and disciplined life. The practice of good behaviour that attends a Muslim during his fasting tenure is to be replicated 365 days of the year. The garb of humility and modesty is, but, unfortunately worn for mere thirty days and then it is consigned back to the wardrobe; to be taken out again with the next advent of Ramadan. This is fasting without ritualistically.
Fasting must be observed with the accompaniment of the purpose for which Allah has instituted it, as an essential format of worship. It must necessarily bring about a revolutionary change in the personality and character of its practitioner. Those who “fast” must stand out as embodiment and true reflection for what Islam stands for — a religion of peace, tolerance, mercy and forbearance.
The changes through Saum must induce Taqwah (piety), mercifulness, forbearance, forgiveness and also the ability to hide misdeeds of others. In our day-to-day life, which we like to refer to as ‘practical life’, perhaps to hide our own inadequacies, there is a tendency to completely ignore these important facets of the teachings of Islam. We openly talk and broadcast any wrongdoings we come to know of others. In fact the tendency is to add some spice to hearsay, to make it saleable and attractive. Such behaviour is in direct conflict with the dictates of the Holy Quran. Hazrat Ali once said, “One of the finest of a liberal man’s gesture is not to take advantage of what he knows of others.”
At the core of each form of worship is the objective of developing human qualities in a person. The Holy Quran asserts, “and indeed thou standest on a lofty standard of character.” (68:4) Hazrat Ayesha said, “His morals are the Quran.” The Prophet (PBUH) manifested in his everyday life a personality that will remain as a summit of human behaviour. He was kind, merciful, forgiving, loving, patient and exhibited a remarkable trait of modesty, despite his lofty standing. The Quran testifies and says, “Surely, such a thing hurts the prophet but he is too modest to tell you so and Allah does not forbear to tell the truth” (33:53). In another verse, “To the believers he is compassionate, merciful” (9:128)
He proved the need to attend to the sick by visiting the woman, who would otherwise everyday throw garbage in his way; he invoked the mercifulness of Almighty through Arch Angel Gabriel, when he visited him with the command of Allah, that should the Prophet desire, he will cause the two mountains at opposite ends to collide against each other, so that everybody therein would perish. The Prophet who was bleeding profusely as a result of injuries caused by pelting of stones, prayed against and wished that someday from their progeny there would be Muslims and yet again he is a Prophet who announces general amnesty to all, when he re-enters Mecca, as a conqueror.
Through this one act, the Prophet set aside the bitter persecution he and his companions, endured at the hands of Meccans. The Prophet again demonstrated that it is better to forgive than to retaliate. Here it must be understood that only the powerful can forgive or otherwise; the weak possess no retaliatory option, and hence can only succumb. The lesson therefore, is to show restraint, when in power to do otherwise.
All Muslims must endeavour to protect each other, and not be positioned to provoke and retaliate. Allah explains typical behaviour of a Muslim in verse IX:71, “The believer men and women, are protectors of one of another: they enjoin what is just, and forbid what is evil...”. In the gravest of provocation no Muslim is expected to trespass the norms of just and kind behaviour.
“Say to my servants, that they should only say those things that are best...” (XVII:53). Abdullah Yousuf ali interpreting this verse says, “This command refers to two situations: (1) even to your enemies and the enemies of God, you should speak fair: who are you to judge others. Judgment belongs to Allah alone, for He knows mankind best and your personal knowledge at best is imperfect. (2) Amongst yourselves i.e. believers, you should not entertain suspicion but speak politely according to best standards of human speech. A false or unkind word may destroy all efforts at building up unity, because the forces of disruption are numerous than the forces of unity”. We pray and observe Saum in an exhibitionist fashion, but conveniently forget these simple but lofty standards, we need to imbibe in our everyday life.
Ramadan is a month of patience. Every Muslim during the course of this holy month has to observe utmost patience against all provocations. “The object of fasting is to attain righteousness, patience in adversity, steadfastness in deprivation and to increase one’s power of resistance. Fasting places everybody the rich and the poor; the high and the low on the same pedestal. Fasting is not meant for self-torture. Although it is stricter than other fasts, it also provides alleviations for special circumstances. It is not merely a temporary abstention from food and drink but this abstention enables the attention to be directed to higher things” writes Yusuf Ali. Fasting accustoms us to face hardships of life — by renouncing everyday comforts; we give strength to our resolve and increase the power of resistance.
It must not be forgotten that the whole purpose of Fasting during Ramadan is to promote righteousness, which is a progressive cultivation of spiritual values. The Prophet was very particular and emphatic in drawing attention to this aspect of Fasting. He said “He who abstains from food and drink during the period of Fasting but does not strive to abstain and safeguard himself against moral lapses, starves to no purpose.”
Maulana Mohammed Ali Jauhar in his book ‘The Religion of Islam’, states, “Ramadan is a signal for a mass movement towards equality which is not limited to one vicinity, but affects the whole Muslim world.” Unfortunately we keep the observance of good behaviour only within the confines of the month of Ramadan, and are back to our demeaning selves, immediately thereafter.
The most significant aspect of “Fasting” is the reformation of the “self” through conscious management. It is this process, which is to receive our utmost attention, whilst we engage in fasting. If this objective is not achieved, then fasting would be a ritual without a purpose. The object is to make our behaviour symbolic of the virtues attending to fasting such as mercy, generosity, truthfulness, endurance, patience and fortitude.
We should not disregard the primary teaching underlying this fundamental injunction of Islam, because in the final analysis, fasting removes from the believing soul every evil. It perfects and liberates the human spirit and directs it towards common welfare, thus helping in the establishment of a righteous and stable society.

Time for stocktaking
By Prof Mohammed Rafi
Dawn Oct 14,2005


RAMAZAN comes every year to remind us that it is not a month of mere fasting but a time to re-assess our commitment to God for upholding and practising His directives as revealed in the Quran. It is not a month to ‘finish’ reading of the Holy Quran in ‘taraweeh’ in three, six, ten, or twenty seven days. The Book was revealed as guidance and has to be attentively and carefully read with rapt attention.

The next step is to comprehend the message it contains and apply it practically in our daily lives for a peaceful, contented and harmonious living. The rapid unintelligible reading of the Quran in Ramazan and in other months too is quite common. The Quran talks about those people who study the Quran as it should be studied (2:121). The word Qirat means mere reading and Tilawat means reading with full comprehension.

The commonly used term Roza does not clearly indicate the true meaning and spirit of the month. The Quranic term Saum means controlling one’s desires and disciplining oneself within the limits prescribed by God. Sa’im is the one who stops himself from treading the wrong path by controlling himself.

Muslims all over the world generally observe this month in a routine manner by fasting from dawn to dusk. They feel at the time of Iftar (end of fasting) that their obligations are fulfilled. Little do they realise that Islam, as a way of life, is a round the clock affair. It is not confined to rituals, but encompasses all their activities. Rituals are easy to perform and are usually satisfying. A true test of the Muslim comes in the practical application of Divine laws in everyday life.

The Quran says that this month has been chosen for collective training. The objective of this training is to establish Allah’s supremacy for He has shown us a well lighted way, (2:185).

The Quran is now recited to acquire the reward of a virtuous act (Sawaab): It is because the way the Quran is recited during Taraweeh prayers is neither understood nor does the congregation comprehend as to what they have listened. The Quran is the most widely read book in the world but sadly its readers are not aware of its meanings. This injustice is not done to any other book in the world.

Ramazan provides us an opportunity to refresh our beliefs and the Quranic teachings. The Quran tells us that if humanity follows the Divine guidance in letter and spirit, it will rediscover the paradise that was lost by man as a result of disobedience of God’s instructions. Through this message Muhammad (SAW) reformed and transformed a cruel, unjust, ignorant and disintegrated society into a united, just and enlightened one. Today, Muslims who were directed by the Quran to work towards solving the problems of humanity are unable to solve their own problems.

The month also emphasises that freedom of faith is the corner stone of Islam. There is no compulsion or coercion in Islam (2:250). The Christian missionary T.W. Arnold wrote: ‘For any organized attempt to force the acceptance of Islam on the Non-Muslim population or of any systematic persecution intended to stamp out Christian religion we hear nothing. Had the Caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain.’

The basic objective of the revelation of the Quran during this month was to give the Muslims specific guidance to develop themselves. For that, it is important to have an ideal standard. This objective standard incorporates all attributes of God. As a human being inculcates and develops these attributes, within human limits, he comes nearer to God. This has been described in the Quran as adopting the ‘Colour of God’ (2:138).

During Ramazan and at all times, Muslims should strive to protect themselves from the dangers of evil and adopt the Divine laws. The next step is that of thanking God for the rewards that are forthcoming as a result of disciplining their lives.

If you ask a Muslim the reason for his fasting, he would straightaway respond by saying that he is obeying the directives given in the Quran (2:183). In other words he accepts the fact that the Divine directives have to be obeyed. This simple principle should be applied to all other directives; otherwise we would be accepting one directive of the Quran and ignoring others.

The Quran was revealed from time to time over a period of 23 years. Muhammad (SAW) had made fool-proof arrangements for its transcription and preservation and before he died it had been fully written and compiled in the form of a book by honourable, pious and just writers (80:13-16). This is how the Quran testifies to its compilation negating countless man-made and confusing theories.

The responsibility of the Messenger to whom the Quran was revealed was not only to communicate this Divine revelation to others but also to establish a socio-economic order in the light of that guidance. Muhammad (SAW) established this order which fully recognized the dignity of all human beings (17:70).

This month tells us that individual interest has to be replaced by the ideal of the good of humanity at large. Equity and justice should prevail over oppression and exploitation. Man’s desire to dominate others must end and every one must live in peace and harmony. This is exactly the opposite of what Muslims are now doing.

The metamorphosis of Deen into Mazhab (Religion) — a word which does not occur in the Quran; has led Muslims astray into a world of contrived ideas and concepts that totally negate the true spirit of Islam.

Ramazan also reminds us that men have no right to rule other men: yet it does not advocate a lawless, anarchical society. It lays down the principle that Allah alone has the right to rule over them (12:40) and none has the right to any share in it (18:26). Sovereignty belongs to Allah alone. The question arises how Allah should be obeyed? The answer is by observing His laws as given in the Quran. This totally negates theocracy and modern secularism. The concept of monarchy or totalitarianism is un-Islamic. We never remember Muhammad (SAW) as a king or president, although he had a million square miles under his authority.

In the Eid message to the Muslims of India in 1945 the Quaid-i-Azam said, Every Muslim knows that the injunctions of the Quran are not confined to religious and moral duties. From the Atlantic to the Ganges, says Gibbon, the Quran is acknowledged as the fundamental code, not only of theology, but of civil and criminal jurisprudence, and the laws which regulate the actions and the prophet of mankind are regulated by the immutable sanction of the will of Allah.

Everyone, except those who are ignorant, knows that the Quran is the general code of Muslims — a religious, social, civil, commercial, military, judicial, criminal and penal code. It regulates everything from the salvation of soul to the health of the body, from punishment here to that in the life to come. Our Nabi (SAW) has enjoined that every Muslim must possess a copy of the Quran and be his own priest. Therefore Islam is not confined to the spiritual levels and doctrines and rituals and ceremonies. It is a complete code regulating the whole Muslim society in every department of life, collectively and individually.

Ramazan also makes us think about the importance of the Quranic teachings in our daily lives. It should generate new energy and conviction in discovering the forgotten values of Islam. Above all it makes us realize that the laws made by our earlier jurists and promulgated in the past are not eternal and binding on all future generations.

Islam is the name of obedience to Divine laws, not by compulsion but by obedience from the core of the heart. It is the accomplishment of the laws in such a way that a true follower of these laws cannot ever touch a thing unlawful. Ramazan is stock-taking time through which we have to evaluate the sum total of our deeds and consequences spread over the whole year and to oversee as to what extent we have marched ahead on this scale in one year.