Riffat Hassan, Ph.D.
[Dr. Riffat Hassan is a member of the Islamic Research Foundation International and is an award winning scholar, an inimitable voice for moderate Islam & interreligous dialogue and Professor for Religious Studies and Humanities at the University of Louisville, Louisville, KY. In February 1999, she founded The International Network for the Rights of Female Victims of Violence in Pakistan (INRFVVP), a non-profit organization with a worldwide membership, which has played a noteworthy role in highlighting the issue of violence against girls and women, particularly with reference to “crimes of honor” (website: www.inrfvvp.org ; E-mail: inrfvvpe@athena.louisville.edu )]
Given the centrality of the Qur'an to the lives of the majority of the more than one billion Muslims of the world, the critical question is: What, if anything, does the Qur'an say about human rights? I believe that the Qur'an is the Magna Carta of human rights and that a large part of its concern is to free human beings from the bondage of traditionalism, authoritarianism (religious, political, economic, or any other), tribalism, racism, sexism, slavery or anything else that prohibits or inhibits human beings from actualizing the Qur'anic vision of human destiny embodied in the classic proclamation: "Towards Allah is thy limit" (Surah 53: An-Najm: 42).
I offer an account of the Qur'an's affirmation of fundamental rights which all human beings ought to possess, because they are so deeply rooted in our humanness that their denial or violation is tantamount to a negation or degradation of that which makes us human. From the perspective of the Qur'an, these rights came into existence when we did; they were created, as we were, by God in order that our human potential could be actualized. These rights not only provide us with an opportunity to develop all our inner resources, but they also hold before us a vision of what God would like us to be: what God wants us to strive for and live for and die for. Rights created or given by God cannot be abolished by any temporal ruler or human agency. Eternal and immutable, they ought to be exercised since everything that God does is for "a just purpose."
RIGHT TO LIFE. The Qur'an upholds the sanctity and absolute value of human life and states in Surah 6: Al-An'am: 151:
do not take any human being's life¾(the life) which God has declared to be sacred -- otherwise than in (the pursuit of) justice: this has He enjoined upon you so that you might use your reason.
In Surah 5: Al-Ma'idah: 32, the Qur'an points out that, in essence, the life of each individual is comparable to that of an entire community and, therefore, should be treated with the utmost care: "We ordained for the Children of Israel that if anyone slew a person unless it be for murder or for spreading mischief in the land it would be as if he slew the whole people: And if any one saved a life, it would be as if he saved the life of the whole people."
RIGHT TO RESPECT. In Surah 17: Al-Isra':70, the Qur'an says: "Now, indeed, We have conferred dignity on the children of Adam." Human beings are deemed worthy of esteem because of all creation they alone chose to accept the "trust" of freedom of the will (Surah 33: Al-Ahzab: 72). Human beings can exercise freedom of the will because they possess the rational faculty, which is what distinguishes them from all other creatures (Surah 2: Al-Baqarah: 30-34). Though human beings can become "the lowest of the lowest," the Qur'an declares that they have been made "in the best of moulds" (Surah 95: At-Tin: 4-6), having the ability to think, to have knowledge of right and wrong, to do the good and to avoid the evil. Thus, on account of the promise which is contained in being human, namely, the potential to be God's vicegerent on earth, the humanness of all human beings is to be respected and considered to be an end in itself.
RIGHT TO JUSTICE. The Qur'an puts great emphasis on the right to seek justice and the duty to do justice. In Surah 5: Al-Ma'idah: 8, it tells the believers:
O you who have attained to faith! Be ever steadfast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of any one lead you into the sin of deviating from justice Be just: this is the closest to being God-conscious.
And again, in Surah 4: An-Nisa': 13f; the Qur'an emphasizes the importance of upholding justice:
O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye serve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.
In the context of justice, the Qur'an uses two concepts: "`adl" and "ihsan." Both are enjoined, and both are related to the idea of "balance," but they are not identical in meaning. "`Adl" is defined by A.A.A. Fyzee, a well known scholar of Islam, as "to be equal, neither more nor less." Explaining this concept, Fyzee wrote: "in a court of Justice the claims of the two parties must be considered evenly, without undue stress being laid upon one side or the other. Justice introducing the balance in the form of scales that are evenly balanced." "`Adl" was described in similar terms by Abu'l Kalam Azad, a famous translator of the Qur'an and noted writer, who stated: "What is justice but the avoiding of excess? There should be neither too much nor too little; hence the use of scales as the emblems of justice." Lest any one try to do too much or too little, the Qur'an points out that no human being can carry another's burden or attain anything without striving for it (Surah 53: An-Najm: 38-39).
Recognizing individual merit is a part of "`adl," the Qur'an teaches that merit is not determined by lineage, sex, wealth, worldly success, or religion, but by righteousness. Righteousness consists of both right "belief" ("iman") and just "action" ("`amal") as clearly indicated by Surah 2: Al-Baqarah: 177, which states:
It is not righteousness that ye turn your faces towards East or West; but it is righteousness to believe in God and the Last Day, and the Angels, and the Book, and the Messengers; to spend your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.
Surah 49: Al-Hujurat: 13 tells us: "The most honoured of you in the sight of Allah is (he who is) the most righteous of you." While Surah 4: An-Nisa': 95 distinguishes clearly between passive believers and those who strive in the cause of God:
Such of the believers as remain passive -- other than the disabled -- cannot be deemed equal to those who strive hard in God's cause with their possessions and their lives God has exalted those who strive hard with their possessions and their lives far above those who remain passive. Although God has promised the ultimate good unto all (believers), yet has God exalted those who strive hard above those who remain passive by (promising them) a mighty reward -- (many) degrees thereof -- and forgiveness of sins, and His grace; for God is indeed much-forgiving, a dispenser of grace.
Just as it is in the spirit of "`adl" that special merit be considered in the matter of rewards, so also special circumstances are to be considered in the matter of punishments. For instance, for crimes of unchastity the Qur'an prescribes identical punishments for a man or a woman who is proved guilty (Surah 24: An-Nur: 2), but it differentiates between different classes of women: for the same crime, a slave woman would receive half, and the Prophet's consort double, the punishment given to a "free" Muslim woman (Surah 4: An-Nisa':25; Surah 33: Al-Ahzab: 30). In making such a distinction, the Qur'an while upholding high moral standards, particularly in the case of the Prophet's wives whose actions have a normative significance for the community, reflects God's compassion for women slaves who were socially disadvantaged.
While constantly enjoining "`adl," the Qur'an goes beyond this concept to "ihsan," which literally means, "restoring the balance by making up a loss or deficiency." In order to understand this concept, it is necessary to understand the nature of the ideal society or community ("ummah") envisaged by the Qur'an. The word "ummah" comes from the root "umm" or "mother." The symbols of a mother and motherly love and compassion are also linked with the two attributes most characteristic of God, namely, "Rahim" and "Rahman," both of which are derived from the root "rahm," meaning "womb." The ideal "ummah" cares about all its members just as an ideal mother cares about all her children, knowing that all are not equal and that each has different needs. While showing undue favor to any child would be unjust, a mother who gives to a "handicapped" child more than she does to her other child or children, is not acting unjustly but exemplifying the spirit of "ihsan" by helping to make up the deficiency of a child who is unable to meet the requirements of life. Thus "ihsan" shows God's sympathy for the "disadvantaged" segments of human society (such as women, orphans, slaves, the poor, the infirm, and the minorities).
RIGHT TO FREEDOM. The Qur'an is deeply concerned about liberating human beings from every kind of bondage. Recognizing the human tendency toward dictatorship and despotism, the Qur'an says with clarity and emphasis in Surah 3: Al-`Imran: 79:
It is not (possible) that a man, to whom is given the Book, and Wisdom, and the Prophetic Office, should say to people: "Be ye my worshippers rather than Allah's." On the contrary (He would say): "Be ye worshippers of Him Who is truly the Cherisher of all."
The institution of human slavery is, of course, extremely important in the context of human freedom. Slavery was widely prevalent in Arabia at the time of the advent of Islam, and the Arab economy was based on it. Not only did the Qur'an insist that slaves be treated in a just and humane way (Surah 4: An Nisa': 36), but it continually urged the freeing of slaves. By laying down, in Surah 47: Muhammad: 4, that prisoners of war were to be set free, "either by an act of grace or against ransom," the Qur'an virtually abolished slavery since most slaves were prisoners of war. Because the Qur'an does not state explicitly that slavery is abolished, it does not follow that it is to be continued, particularly in view of the numerous ways in which the Qur'an seeks to eliminate this absolute evil. A Book which does not give a king or a prophet the right to command absolute obedience from another human being could not possibly sanction slavery in any sense of the word.
The greatest guarantee of personal freedom for a Muslim lies in the Qur'anic decree that no one other than God can limit human freedom (Surah 42: Ash-Shura: 21), and in the statement that "Judgment (as to what is right and what is wrong) rests with God alone" (Surah 12: Yusuf: 40). Since the principle of mutual consultation ("shura") is mandatory (Surah 42: Ash-Shura: 38), it is a Muslim's fundamental right, as well as responsibility, to participate in as many aspects of the community's life as possible.
The Qur'anic proclamation in Surah 2: Al-Baqarah: 256: "There shall be no coercion in matters of faith" guarantees freedom of religion and worship. This means that, according to Qur'anic teaching, non-Muslims, living in Muslim territories, should have the freedom to follow their own faith-traditions without fear or harassment. A number of Qur'anic passages state clearly that the responsibility of the Prophet Muhammad is to communicate the message of God and not to compel anyone to believe. The right to exercise free choice in matters of belief is unambiguously endorsed by the Qur'an in Surah 18: Al-Kahf: 29, which states: "The Truth is from your Lord: Let him who will believe, and let him who will, reject (it)."
The Qur'an also makes clear that God will judge human beings not on the basis of what they profess but on the basis of their belief and righteous conduct, as indicated by Surah 2: Al-Baqarah: 62 which states: "Those who believe (in the Qur'an) and those who follow the Jewish (scriptures), and the Christians and the Sabians, any who believe in God and the Last Day, and work righteousness, shall have their reward saith the Lord; on them shall be no fear, nor shall they grieve."
The Qur'an recognizes the right to religious freedom not only in the case of other believers in God, but also in the case of non-believers in God (if they are not aggressive toward Muslims). For instance, Surah 6: Al-An'am: 108 states:
Revile not ye those whom they call upon besides God, lest they out of spite revile God in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did.
In the context of the human right to exercise religious freedom, it is important to mention that the Qur'anic dictum, "Let there be no compulsion in religion" (Surah 2:Al-Baqarah: 256) applies not only to non-Muslims but also to Muslims. While those who renounced Islam after professing it and then engaged in "acts of war" against Muslims were to be treated as enemies and aggressors, the Qur'an does not prescribe any punishment for non-profession or renunciation of faith. The decision regarding a person's ultimate destiny in the hereafter rests with God.
This right to freedom includes the right to be free to tell the truth. The Qur'anic term for truth is "Haqq" which is also one of God's most important attributes. Standing up for the truth is a right and a responsibility which a Muslim may not disclaim even in the face of the greatest danger or difficulty (Surah 4: An-Nisa': 135). While the Qur'an commands believers to testify to the truth, it also instructs society not to harm persons so testifying (Sura 2: Al-Baqarah: 282).
RIGHT TO PRIVACY. The Qur'an recognizes the need for privacy as a human right and lays down rules for protecting an individual's life in the home from undue intrusion from within or without.
RIGHT TO PROTECTION FROM SLANDER, BACKBITING, AND RIDICULE. The Qur'an recognizes the right of human beings to be protected from defamation, sarcasm, offensive nicknames, and backbiting (Surah 49: Al-Hujurat: 11-12). It also states that no person is to be maligned on grounds of assumed guilt and that those who engage in malicious scandal-mongering will be grievously punished in both this world and the next (Surah 24: An-Nur: 16-19). Urging throughout that human beings should treat others with sensitivity and compassion, the Qur'an points out in Surah 4: An-Nisa': 148-149:
God loves not that evil should be noised abroad in public speech, except where injustice hath been done; for God is He who heareth and knoweth all things. Whether ye publish a good deed or conceal it or cover evil with pardon, verily God doth blot out (sins) and hath power (in the judgment of values).
RIGHT TO ACQUIRE KNOWLEDGE. The Qur'an puts the highest emphasis on the importance of acquiring knowledge. That knowledge has been at the core of the Islamic world view from the very beginning is attested to by Surah 96: Al-`Alaq: 1-5, which Muslims believe to the first revelation received by the Prophet Muhammad. This passage reads:
Proclaim! (or Read) in the name of thy Lord and Cherisher, who created, created man, out of a (mere) clot of congealed blood. Proclaim! And the Lord is Most Bountiful He who taught (the use of) the pen taught man that which he knew not.
Asking rhetorically if those without knowledge can be equal to those with knowledge (Surah 39: Az-Zumar: 9), the Qur'an exhorts believers to pray for advancement in knowledge (Surah 20: Ta-Ha: 114). The famous prayer of the Prophet Muhammad was "Allah grant me knowledge of the ultimate nature of things" and one of the best known of all traditions ("ahadith") is "Seek knowledge even though it be in China."
According to the Qur'anic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. The Qur'an emphasizes the importance of the pursuit of learning even at the time, and in the midst, of war, as indicated by Surah 9: At-Tawbah: 122, which states:
With all this, it is not desirable that all of the believers take the field (in time of war). From within every group in their midst some shall refrain from going to war, and shall devote themselves (instead) to acquiring a deeper knowledge of the Faith, and (thus be able to) teach their home-coming brethren, so that these (too) might guard themselves against evil.
RIGHT TO LEAVE ONE'S HOMELAND UNDER OPPRESSIVE CONDITIONS. According to Qur'anic teaching, a Muslim's ultimate loyalty must be to God and not to any territory. To fulfill his Prophetic mission, the Prophet Muhammad decided to leave his place of birth, Mecca, and emigrated to Medina. This event ("Hijrah") has great historical and spiritual significance for Muslims who are called upon to move away from their place of origin if it becomes an abode of evil and oppression where they cannot fulfill their obligations to God or establish justice. In a powerful passage in Surah 4: An-Nisa': 97-100, the Qur'an states:
When angels take the souls of those who die in sin against their souls, they say: "In what (plight) were ye?" They reply: "Weak and oppressed were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?" Such men will find their abode in Hell -- What an evil refuge! -- except those who are (really) weak and oppressed -- men, women, and children who have no means in their power, nor (a guide post) to direct their way. For these, there is hope that Allah will forgive for Allah doth blot out (sins) and forgive again and again. He who forsakes his home in the cause of Allah, finds in the earth many a refuge, wide and spacious: Should he die as a refugee from home from Allah and His Messenger, his reward becomes due and sure with Allah: And Allah is Oft-Forgiving, Most Merciful.
RIGHT TO DEVELOP ONE'S AESTHETIC SENSIBILITIES AND ENJOY THE BOUNTIES CREATED BY GOD. As pointed out by Muhammad Asad, "By declaring that all good and beautiful things of life, i.e., those which are not expressly prohibited -- are lawful to the believers, the Qur'an condemns, by implication, all forms of life-denying asceticism, world-renunciation and self-mortification." There is a great difference between the spirit of classical Greece with its contempt for sense-perception and the Qur'an which regards physical phenomena as "Signs of God." Some of the most memorable passages in the Qur'an point to the insight and wisdom which can be gained by reflecting on the myriad manifestations of God's creative activity all around us. The Qur'an tells Muslims that monasticism was not prescribed by God (Surah 57: A1-Hadid: 27). Though they are to remember that the hereafter is more important than the life on earth, Muslims are told to reject the negative view that it is wrong to enjoy the beauty and bounty of God's creation.
In Surah 7: Al-A`raf: 32, the Qur'an states:
Say: "Who is there to forbid the beauty which God has brought forth for His creatures, and the good things from among the means of sustenance?"
Say: "they are (lawful) in the life of this world unto all who have attained to faith -- to be theirs alone on Resurrection Day."
The right to develop one's aesthetic sensibilities so that one can appreciate beauty in all its forms, and the right to enjoy what God has provided for the nurture of humankind, are, thus, rooted in the life-affirming vision of the Qur'an.
RIGHT TO SUSTENANCE. As pointed out by Surah 11: Hud: 6, every living creature depends for its sustenance upon God. A cardinal concept in the Qur'an which underlies the socio-economic-political system of Islam is that the ownership of everything belongs not to any person, but to God. Since God is the universal creator, every creature has the right to partake of what belongs to God (Surah 6: Al-An am: 165; Surah 67: Al-Mulk: 15). This means that every human being has the right to a means of living and that those who hold economic or political power do not have the right to deprive others of the basic necessities of life by misappropriating or misusing resources which have been created by God for the benefit of humanity in general.
RIGHT TO WORK. According to Qur'anic teaching, every man and woman has the right to work, whether the work consists of gainful employment or voluntary service. The fruits of labor belong to the one who has worked for them -- regardless of whether it is a man or a woman. As Surah 4: An-Nisa': 32 states: "to men is allotted what they earn, and to women what they earn."
RIGHT TO "THE GOOD LIFE." The Qur'an upholds the right of the human being not only to life but to "the good life." This good life, made up of many elements, becomes possible when a human being is living in a just environment. According to Qur'anic teaching, justice is a prerequisite for peace, and peace is a prerequisite for human development. In a just society, all the earlier-mentioned human rights may be exercised without difficulty. In such a society, other basic rights such as the right to a secure place of residence, the right to the protection of one's personal possessions, the right to protection of one's covenants, and the right to move freely, also exist (see Surah 2: Al-Baqarah: 229; Surah: Al-`Imran: 17,77; Surah 5: Al-Ma'idah: 1; Surah 17: Al-Isra': 34; Surah 67: Al-Mulk: 15).
OTHER RIGHTS. Since Qur'anic teaching embraces every aspect of human life, it contains references to more human rights than can be mentioned in this short summary. Reference has been made in the foregoing account to the human rights which figure most importantly in the Qur'an and which continue to be of on-going interest and importance in contemporary Muslim societies. In addition to the rights mentioned in the foregoing, reference may also be made to the following: (1) the right to social and judicial autonomy for minorities; (2) the right to protection of one's holy places; and (3) the right to return to one's spiritual center. According to Surah 3: Al-`Imran: 96, Surah 5: Al-Ma'idah: 97, and Surah 22: Al-Hajj: 25, the "Ka'ba" in Mecca is the spiritual center of all humankind. It was here that the Prophet Ibrahim proclaimed the pilgrimage to all humankind, as pointed out by Surah 2: Al-Baqarah: 125, Surah 3: Al-`Imran: 96, and Surah 22: Al-Hajj: 26.
There are indications from across the world of Islam that an increasing number of Muslims are beginning to reflect seriously upon these teachings of the Qur'an as they become disenchanted with capitalism, communism, and Western democracy. As this reflection deepens, it is likely to lead to the realization that the supreme task entrusted to human beings by God, of being God's deputies on earth, can only be accomplished by establishing justice which the Qur'an regards as a prerequisite for authentic peace. Without the elimination of the inequities, inequalities, and injustices that pervade the personal and collective lives of human beings, it is not possible to talk about peace in Qur'anic terms. It is important to note that there is more Qur'anic legislation pertaining to the establishment of justice in the context of family relationships than on any other subject. This points to the assumption implicit in much Qur'anic legislation, namely, that if human beings can learn to order their homes justly so that the human rights of all within its jurisdiction¾children, women, and men¾are safeguarded, then they can also order their society and the world at large, justly. In other words, the Qur'an regards the home as a microcosm of the "ummah" and the world community, and emphasizes the importance of making it "the abode of peace" through just living.
Thursday, December 28, 2006
God & Human Suffering
Mubasher Ahmad, M.A. LL.B.
Member, Islamic Research Foundation International, Inc
Website: http://WWW.IRFI.ORG
According to the Holy Quran, our present life, with all its joys and sufferings, is merely transitory and illusionary. The passage of human life continues after crossing the valley of death. Our present life is but temporary and fleeting, and the life after life is permanent and perpetual. Death may be the ultimate human suffering in this world, but it is certainly not the end of life. Death is just like a door through which we have to pass to enter into a new dimension of life. In Islam, the next life is a reality beyond any doubt. Both the dimensions of human life -- the life in this world and life yet to come -- are welded together, one merging into the other like a splendid waterfall turning into a mighty river. The only difference is this that the second phase of human life is reflective of how we conduct ourselves in the first phase of life. The joys as well as the sufferings shall continue in the life Hereafter.
Therefore, according to Islamic perspective, many who might have lived a life full of sufferings in this transitory world may enjoy the most blissful and everlasting life in the next world in what is known as the Heaven; and many who might have enjoyed sinful pleasures of this material world, may go through a grievous torment in life yet to come in what is known as the Hell. It all depends how we carry out ourselves under given circumstances in this life.
Islam acknowledges that life is full of suffering, starting as early as the very process of human conception in a mother's womb and during the process of childbirth.
In the Holy Quran, we read:
"And We [i.e. GOD] have enjoined on man to be good to his parents -- his mother bears him in suffering after suffering of weakness," (31:15)
Again, we read: "Certainly there was a long period of time when man was almost insubstantial. We created him from a sticking sperm-drop that We caused him to pass through a trial of precarious stages; then, turned him into a being capable of hearing and seeing. Verily, We have shown him the way, (giving him full freedom of choice) whether he be grateful or ungrateful," (76:2-4)
Again we read in the Holy Quran:
"And We have enjoined on every human being to be good to his parents. His mother bears him with pain, and brings him forth with severe pangs (of childbirth)," (46:16)
Not only both the mother and the new born baby have to go through a tremendous painful suffering in the process of childbirth, the Holy Quran also acknowledges the existence of human suffering in various forms throughout human experience.
First, there are natural disasters and the climatic tragedies like earthquakes, floods, lightening, storms and famines. We can also include in such calamities the outbreak of contagious, epidemic and endemic diseases, plagues and pestilence. And, moreover, there are innumerable illnesses and bodily sufferings.
These calamities and diseases do occur in consequence of a wider circle of natural laws that are necessary to exist in the vast universe, in which human life is an important but still a very small portion.
The laws of nature, that sometimes cause these sufferings, are put in place by God the Creator actually to support and evolve life on the earth in its totality. If these natural laws are taken out of the universal design of God, the Creator, the very existence of every living thing will be jeopardized. Therefore, the disasters that are caused by natural laws are no reflection of the Creator's cruelty over humans. According to the Holy Quran, the study of natural phenomenon makes us understand that, despite the devastation suffered by some humans, God's Mercy (rahmah) is the most overwhelming attribute in Nature that creates, maintains and evolves all forms of life including human life.
Secondly, there are the man-made infliction that cause other humans to suffer physical pain and mental anguish and sometimes even death, such as -- false accusation, wrongful imprisonment, kidnapping, rape, theft, physical and emotional abuse, economical exploitation, slavery, wrongful occupation of other's property and land, war and holocaust. The list of these sinful acts and social and international crimes is very long indeed. We may also add to the list the environmental destruction and pollution caused by us humans.
These and similar other inflictions caused by some are due to the abuse of what we call the freedom of man's will. And we certainly cannot say that freedom of will is an evil in itself. Without free will, man would lose the very essence of his existence. Therefore, causing suffering, pain and death to others through the misuse and abuse of one's free will, humans remain responsible to God, and not God to humans.
To eliminate suffering caused by humans, God has commanded us not to inflict any harm on others, and those who do so, must face the consequences. Therefore, to establish, a JUST society is one of the most important obligations taught by Islam. Those who may escape the corporal punishment in this world, for them God's punishment shall be waiting in the life to come.
Thirdly, there are acts of "self-inflicted suffering": These could be accidental or intentional. The Holy Quran prohibits inflicting self-injuries, specifically committing of suicide. The sufferings that we may inflict upon ourselves are mostly caused by our mental condition that we have the choice to control with or without the help of others. These miseries are usually caused by our anger, jealousy, depression, or getting into addiction -- such as drug-abuse, alcoholism, and gambling. For all these kind of self-inflicted sufferings, man himself remains responsible and accountable to God, and not the vice-versa. God is ever ready to forgive our trespasses against our own souls.
The Holy Quran is very clear on this point that even the smallest of an action -- good or bad -- committed in this life by any human being will not go waste! "Then whosoever has done so much as an atom's weight of good will see its good result, and whoso has done an atom's weight of evil will also see its evil result." (Chapter 99, Al-Zilzal, verses 7-9)
Again, the Holy Quran says:
"Every soul shall taste of death. And you shall be paid in full your rewards only on the day of Resurrection. So whosoever is removed away from the Fire (of Hell) and is made to enter Heaven, (that person) had indeed attained his goal. And life of this world is nothing but an illusionary enjoyment. You shall surely be tried in your possessions and in your persons." (Chapter 3, Al-i-Imran, v. 186-187)
Therefore, according to the teachings of the Holy Quran, it does not matter how much a person suffers in this world, as long as he or she is engaged, according to his or her capacity, in repelling the evil and doing the good works. The joys and comforts of the life yet to come are far greater, unparalleled and everlasting as compared with human sufferings of this life! The human sufferings of the present life are termed as "a trial" -- a test, an evaluation and a validation to measure the success and strength of each human soul, its capacity to do good deeds.
So, according to the Holy Quran, all the tragedy, affliction, anguish, grief and fear that we may have to go through in this life are actually tests and trials from God. If we succeed in the test by remaining prayerful and patient, showing complete perseverance and trust in God during the period of suffering, and we continue doing good deeds, and we avoid evil thoughts and actions, then the end result is that God grants us boundless joy, happiness and His everlasting pleasure.
The Holy Quran says:
"Do you think that you will enter Heaven, while you have not yet suffered similar afflictions which befell those who have passed away before you? Distress and affliction befell them, and they were made to suffer violent shaking, so that the Messenger and those who believed along with him cried out: "When will come the help of God?" Then they were told, 'Behold! Surely the help of God is always nearby.'" (Chapter 2, Al-Baqara, verse 215)
Thus, by understanding the continuous nature of life in its totality, the human suffering does not remain an issue to be settled by challenging the existence or goodness of our Lord God - the Creator. Once we are able to conceive and believe that every soul has to enter another dimension of life by passing through the door of death, only then we can fully appreciate the existence of God Who reaches the depth of our souls to enhance its strength through our endurance of sufferings, and thus makes us the winners in the long run.
The Holy Quran further elaborates this point by narrating to us how all the men and women of God, the prophets, the messengers and the righteous persons - both male and female -- have gone through all sorts of human sufferings, but none of them ever lost their hope, their trust in God's help, and they endured all the pain, anguish and fear with utmost patience, sincerity and perseverance, and at the end they all were winners.
For example, Adam and Eve had to encounter the devil -- the whispering tempter -- who made them suffer to forget a clear commandment of God! As a consequence, they lost Paradise and entered into a life of labor and pain. But still they retained dominion over all other creatures on the earth and received forgiveness of God. Abraham was put to the terrible trial to offer his first-born child in sacrifice, but he ended up being the father of nations -- his progeny becoming countless like the stars in heavens. Job's (Ayub's) sufferings are proverbial, but he retains his confidence in Divine Goodness, and his suffering becomes a medium of refining his righteousness. Moses had to run for his life under the threats of Pharaoh and led his people for 40 long years and suffered many pains and disappointments by the hands of his enemies and his own people, but he never lost his faith in the Almighty God. And we all know the story of Jesus and his mother Mary. Virgin Mary ha! d to suffer the grievous insult of becoming pregnant prior to getting married. And Jesus the beloved of God suffered physical torture and was put on the cross with the intent to be killed on the wood -- to die an accursed death! But God did not forsake him, and God did honor his mother, and now billions revere them both as innocent and sinless.
It is also a matter recorded in history that the Prophet of Islam, Muhammad (may peace and blessings of God be on him) was the most successful man both in the realms of religions as well as in social and worldly affairs. He has been acknowledged as the most influential man in history. His main task was, on the one hand, to establish the Kingdom of God on earth, to establish firm faith in the existence of ONE GOD - and to establish perpetual worship of the Most-Loving and Most Merciful God; and, on the other hand, his mission was to establish a just and benevolent social order. And he achieved an unparalleled success in both the domains despite tremendous personal pain and anguish that he was made to suffer through his life on this earth.
After receiving an answer to his heart-rendering prayers concerning the moral depreciation, social injustice, lawlessness and mutual fights in the fragmented nation of his fellow countrymen in Arabia, when he started his mission as the Prophet of God to remove all the social, moral and spiritual ills around him, he suffered the most bitter persecution and oppression at the hands of his own people - those people that he wanted to help and guide. He was laughed at, scorned and derided, abused and tormented. Trash was thrown onto his way, and filth was laid on his head. The vagabonds beat him up most severely; throwing stones and rocks, making him bleed almost to death. Some of his followers were brutally murdered. Some of his dear ones were split apart alive by tying their legs to two strong camels and made them run into opposite directions. Some of the women who believed in him, were butchered shamelessly by his enemies.
Even when he and his followers were forced to leave their hometown Mecca and they settled in Medina - a town more than 200 miles away from Mecca, the enemy did not allow them to live in peace, and initiated armed attacks and made them suffer the horrors of war. The brutal enemy mutilated the dead bodies of his dear ones. They cut their noses and ears, and in one instance even took out the liver and chewed it raw. He himself received severe injuries on his face in one of such battles.
Not only that, he suffered many personal domestic tragedies in his life. He lost some his children while they were young, and some died in his lifetime as grown ups. He had four sons, but all of them passed away in their infancy. But despite all the enormous human suffering throughout his life, Holy Prophet Muhammad (may peace and blessings of God be on him) always had a warm smile on face. Throughout his life, he remained cheerful and a tremendous source of peace of mind and comfort for all who got in touch with him. He succeeded in establishing a firm faith in the existence of God in the hearts of thousands upon thousand, and he successfully replaced injustice with equity, cruelty and oppression with forgiveness and mercy.
By studying his personal sufferings juxtaposed on his most successful life, and through his practical demonstration of compassion, peace, comfort, service to others, love for all and hatred for none, we find the most shining example in the person of the Most Noble Prophet Muhammad of reconciling the existence of a Compassionate and Loving God and human suffering. (May peace and blessings of God be on him.) It was not merely an intellectual reconciliation, it was a factual and most impressive reconciliation between God and human suffering.
Therefore, for us Muslims and all others, the important thing should be is to learn how to handle human sufferings retaining full faith in a loving God!
The Holy Quran teaches us "The truly righteous -- are those who endure with fortitude misfortune, hardship and peril. That is, who are patient in poverty and affliction, and in time of war."(2:178)
Again, in the Holy Quran we read:
"O you who believe! Seek (God's) help with perfect patience and prayer; for surely God is with the patiently persevering (Sabireen). And do not count as dead those who are killed in the cause of God. Rather they are living; only you perceive not (their life). And We will certainly reward you after trying you with something of fear and hunger and some loss of substance and of lives, and fruits (of your toil). Give glad tidings to the patiently persevering; who, when a calamity befalls them, say, 'Surely to God we belong and to Him shall we return.' It is they on whom descend the blessings and mercy (rahmah) from their Lord God; and it is they who are rightly guided."
(Chapter 2, verses 154-157)
At the end, I would like to say: All praise belongs to God, the Lord of all the universes, Most Gracious, Ever Merciful, the Master of the day of Judgment.
-------------------------------------------------------------------------------------------
This paper was presented at an interfaith symposium in Zion City, Illinois, on December 8, 2002
Member, Islamic Research Foundation International, Inc
Website: http://WWW.IRFI.ORG
According to the Holy Quran, our present life, with all its joys and sufferings, is merely transitory and illusionary. The passage of human life continues after crossing the valley of death. Our present life is but temporary and fleeting, and the life after life is permanent and perpetual. Death may be the ultimate human suffering in this world, but it is certainly not the end of life. Death is just like a door through which we have to pass to enter into a new dimension of life. In Islam, the next life is a reality beyond any doubt. Both the dimensions of human life -- the life in this world and life yet to come -- are welded together, one merging into the other like a splendid waterfall turning into a mighty river. The only difference is this that the second phase of human life is reflective of how we conduct ourselves in the first phase of life. The joys as well as the sufferings shall continue in the life Hereafter.
Therefore, according to Islamic perspective, many who might have lived a life full of sufferings in this transitory world may enjoy the most blissful and everlasting life in the next world in what is known as the Heaven; and many who might have enjoyed sinful pleasures of this material world, may go through a grievous torment in life yet to come in what is known as the Hell. It all depends how we carry out ourselves under given circumstances in this life.
Islam acknowledges that life is full of suffering, starting as early as the very process of human conception in a mother's womb and during the process of childbirth.
In the Holy Quran, we read:
"And We [i.e. GOD] have enjoined on man to be good to his parents -- his mother bears him in suffering after suffering of weakness," (31:15)
Again, we read: "Certainly there was a long period of time when man was almost insubstantial. We created him from a sticking sperm-drop that We caused him to pass through a trial of precarious stages; then, turned him into a being capable of hearing and seeing. Verily, We have shown him the way, (giving him full freedom of choice) whether he be grateful or ungrateful," (76:2-4)
Again we read in the Holy Quran:
"And We have enjoined on every human being to be good to his parents. His mother bears him with pain, and brings him forth with severe pangs (of childbirth)," (46:16)
Not only both the mother and the new born baby have to go through a tremendous painful suffering in the process of childbirth, the Holy Quran also acknowledges the existence of human suffering in various forms throughout human experience.
First, there are natural disasters and the climatic tragedies like earthquakes, floods, lightening, storms and famines. We can also include in such calamities the outbreak of contagious, epidemic and endemic diseases, plagues and pestilence. And, moreover, there are innumerable illnesses and bodily sufferings.
These calamities and diseases do occur in consequence of a wider circle of natural laws that are necessary to exist in the vast universe, in which human life is an important but still a very small portion.
The laws of nature, that sometimes cause these sufferings, are put in place by God the Creator actually to support and evolve life on the earth in its totality. If these natural laws are taken out of the universal design of God, the Creator, the very existence of every living thing will be jeopardized. Therefore, the disasters that are caused by natural laws are no reflection of the Creator's cruelty over humans. According to the Holy Quran, the study of natural phenomenon makes us understand that, despite the devastation suffered by some humans, God's Mercy (rahmah) is the most overwhelming attribute in Nature that creates, maintains and evolves all forms of life including human life.
Secondly, there are the man-made infliction that cause other humans to suffer physical pain and mental anguish and sometimes even death, such as -- false accusation, wrongful imprisonment, kidnapping, rape, theft, physical and emotional abuse, economical exploitation, slavery, wrongful occupation of other's property and land, war and holocaust. The list of these sinful acts and social and international crimes is very long indeed. We may also add to the list the environmental destruction and pollution caused by us humans.
These and similar other inflictions caused by some are due to the abuse of what we call the freedom of man's will. And we certainly cannot say that freedom of will is an evil in itself. Without free will, man would lose the very essence of his existence. Therefore, causing suffering, pain and death to others through the misuse and abuse of one's free will, humans remain responsible to God, and not God to humans.
To eliminate suffering caused by humans, God has commanded us not to inflict any harm on others, and those who do so, must face the consequences. Therefore, to establish, a JUST society is one of the most important obligations taught by Islam. Those who may escape the corporal punishment in this world, for them God's punishment shall be waiting in the life to come.
Thirdly, there are acts of "self-inflicted suffering": These could be accidental or intentional. The Holy Quran prohibits inflicting self-injuries, specifically committing of suicide. The sufferings that we may inflict upon ourselves are mostly caused by our mental condition that we have the choice to control with or without the help of others. These miseries are usually caused by our anger, jealousy, depression, or getting into addiction -- such as drug-abuse, alcoholism, and gambling. For all these kind of self-inflicted sufferings, man himself remains responsible and accountable to God, and not the vice-versa. God is ever ready to forgive our trespasses against our own souls.
The Holy Quran is very clear on this point that even the smallest of an action -- good or bad -- committed in this life by any human being will not go waste! "Then whosoever has done so much as an atom's weight of good will see its good result, and whoso has done an atom's weight of evil will also see its evil result." (Chapter 99, Al-Zilzal, verses 7-9)
Again, the Holy Quran says:
"Every soul shall taste of death. And you shall be paid in full your rewards only on the day of Resurrection. So whosoever is removed away from the Fire (of Hell) and is made to enter Heaven, (that person) had indeed attained his goal. And life of this world is nothing but an illusionary enjoyment. You shall surely be tried in your possessions and in your persons." (Chapter 3, Al-i-Imran, v. 186-187)
Therefore, according to the teachings of the Holy Quran, it does not matter how much a person suffers in this world, as long as he or she is engaged, according to his or her capacity, in repelling the evil and doing the good works. The joys and comforts of the life yet to come are far greater, unparalleled and everlasting as compared with human sufferings of this life! The human sufferings of the present life are termed as "a trial" -- a test, an evaluation and a validation to measure the success and strength of each human soul, its capacity to do good deeds.
So, according to the Holy Quran, all the tragedy, affliction, anguish, grief and fear that we may have to go through in this life are actually tests and trials from God. If we succeed in the test by remaining prayerful and patient, showing complete perseverance and trust in God during the period of suffering, and we continue doing good deeds, and we avoid evil thoughts and actions, then the end result is that God grants us boundless joy, happiness and His everlasting pleasure.
The Holy Quran says:
"Do you think that you will enter Heaven, while you have not yet suffered similar afflictions which befell those who have passed away before you? Distress and affliction befell them, and they were made to suffer violent shaking, so that the Messenger and those who believed along with him cried out: "When will come the help of God?" Then they were told, 'Behold! Surely the help of God is always nearby.'" (Chapter 2, Al-Baqara, verse 215)
Thus, by understanding the continuous nature of life in its totality, the human suffering does not remain an issue to be settled by challenging the existence or goodness of our Lord God - the Creator. Once we are able to conceive and believe that every soul has to enter another dimension of life by passing through the door of death, only then we can fully appreciate the existence of God Who reaches the depth of our souls to enhance its strength through our endurance of sufferings, and thus makes us the winners in the long run.
The Holy Quran further elaborates this point by narrating to us how all the men and women of God, the prophets, the messengers and the righteous persons - both male and female -- have gone through all sorts of human sufferings, but none of them ever lost their hope, their trust in God's help, and they endured all the pain, anguish and fear with utmost patience, sincerity and perseverance, and at the end they all were winners.
For example, Adam and Eve had to encounter the devil -- the whispering tempter -- who made them suffer to forget a clear commandment of God! As a consequence, they lost Paradise and entered into a life of labor and pain. But still they retained dominion over all other creatures on the earth and received forgiveness of God. Abraham was put to the terrible trial to offer his first-born child in sacrifice, but he ended up being the father of nations -- his progeny becoming countless like the stars in heavens. Job's (Ayub's) sufferings are proverbial, but he retains his confidence in Divine Goodness, and his suffering becomes a medium of refining his righteousness. Moses had to run for his life under the threats of Pharaoh and led his people for 40 long years and suffered many pains and disappointments by the hands of his enemies and his own people, but he never lost his faith in the Almighty God. And we all know the story of Jesus and his mother Mary. Virgin Mary ha! d to suffer the grievous insult of becoming pregnant prior to getting married. And Jesus the beloved of God suffered physical torture and was put on the cross with the intent to be killed on the wood -- to die an accursed death! But God did not forsake him, and God did honor his mother, and now billions revere them both as innocent and sinless.
It is also a matter recorded in history that the Prophet of Islam, Muhammad (may peace and blessings of God be on him) was the most successful man both in the realms of religions as well as in social and worldly affairs. He has been acknowledged as the most influential man in history. His main task was, on the one hand, to establish the Kingdom of God on earth, to establish firm faith in the existence of ONE GOD - and to establish perpetual worship of the Most-Loving and Most Merciful God; and, on the other hand, his mission was to establish a just and benevolent social order. And he achieved an unparalleled success in both the domains despite tremendous personal pain and anguish that he was made to suffer through his life on this earth.
After receiving an answer to his heart-rendering prayers concerning the moral depreciation, social injustice, lawlessness and mutual fights in the fragmented nation of his fellow countrymen in Arabia, when he started his mission as the Prophet of God to remove all the social, moral and spiritual ills around him, he suffered the most bitter persecution and oppression at the hands of his own people - those people that he wanted to help and guide. He was laughed at, scorned and derided, abused and tormented. Trash was thrown onto his way, and filth was laid on his head. The vagabonds beat him up most severely; throwing stones and rocks, making him bleed almost to death. Some of his followers were brutally murdered. Some of his dear ones were split apart alive by tying their legs to two strong camels and made them run into opposite directions. Some of the women who believed in him, were butchered shamelessly by his enemies.
Even when he and his followers were forced to leave their hometown Mecca and they settled in Medina - a town more than 200 miles away from Mecca, the enemy did not allow them to live in peace, and initiated armed attacks and made them suffer the horrors of war. The brutal enemy mutilated the dead bodies of his dear ones. They cut their noses and ears, and in one instance even took out the liver and chewed it raw. He himself received severe injuries on his face in one of such battles.
Not only that, he suffered many personal domestic tragedies in his life. He lost some his children while they were young, and some died in his lifetime as grown ups. He had four sons, but all of them passed away in their infancy. But despite all the enormous human suffering throughout his life, Holy Prophet Muhammad (may peace and blessings of God be on him) always had a warm smile on face. Throughout his life, he remained cheerful and a tremendous source of peace of mind and comfort for all who got in touch with him. He succeeded in establishing a firm faith in the existence of God in the hearts of thousands upon thousand, and he successfully replaced injustice with equity, cruelty and oppression with forgiveness and mercy.
By studying his personal sufferings juxtaposed on his most successful life, and through his practical demonstration of compassion, peace, comfort, service to others, love for all and hatred for none, we find the most shining example in the person of the Most Noble Prophet Muhammad of reconciling the existence of a Compassionate and Loving God and human suffering. (May peace and blessings of God be on him.) It was not merely an intellectual reconciliation, it was a factual and most impressive reconciliation between God and human suffering.
Therefore, for us Muslims and all others, the important thing should be is to learn how to handle human sufferings retaining full faith in a loving God!
The Holy Quran teaches us "The truly righteous -- are those who endure with fortitude misfortune, hardship and peril. That is, who are patient in poverty and affliction, and in time of war."(2:178)
Again, in the Holy Quran we read:
"O you who believe! Seek (God's) help with perfect patience and prayer; for surely God is with the patiently persevering (Sabireen). And do not count as dead those who are killed in the cause of God. Rather they are living; only you perceive not (their life). And We will certainly reward you after trying you with something of fear and hunger and some loss of substance and of lives, and fruits (of your toil). Give glad tidings to the patiently persevering; who, when a calamity befalls them, say, 'Surely to God we belong and to Him shall we return.' It is they on whom descend the blessings and mercy (rahmah) from their Lord God; and it is they who are rightly guided."
(Chapter 2, verses 154-157)
At the end, I would like to say: All praise belongs to God, the Lord of all the universes, Most Gracious, Ever Merciful, the Master of the day of Judgment.
-------------------------------------------------------------------------------------------
This paper was presented at an interfaith symposium in Zion City, Illinois, on December 8, 2002
The Status of Parents in Islam
The Status of Parents in Islam
by Syed Hasan Akhtar, M. D.
Austin, Texas
Member, Islamic Research Foundation International, Inc.
Website: http://www.irfi.org
All religions and all societies have given parents an honorable status. From a purely material viewpoint, we find ourselves indebted to our parents, particularly our mother. She not only nourished us in her womb, but went through pain and suffering. She loved us even before we were born. She toiled when we were totally helpless infants. She spent sleepless nights caring for us. Our parents as a team provided for all our needs: physical, educational, psychological, and in many instances, religious, moral, and spiritual. Our indebtedness to our parents is so immense that it is not possible to repay it fully. In lieu of this, it becomes obligatory for us to show the utmost kindness, respect, and obedience to our parents. The position of parents, and the mutual obligations and responsibilities, have been addressed in Islam in great detail. The Qur'anic commandments, as well as the sayings of Prophet Muhammad (sawaws) guide us in this matter. The parent-child code of behavior in Islam is unique, since rules were laid down by Divine command.
References to parents have been made at least 15 times in the Holy Qur'an. There are numerous traditions of the Prophet Muhammad (pbuh) on this subject. I will first quote some of the Qur'anic verses here:
"And We have enjoined on man (to be good) to his parents. In travail upon travail did his mother bear him, and in two years was his weaning. Show gratitude to Me and to thy parents; to Me is thy final goal." (Chapter31: verse14)
According to the above verse, gratitude to Allah (swt) and to parents go hand in hand. Gratitude to Allah (swt) is incomplete without showing gratitude to one's parents. Since being grateful to Allah (swt) is a form of ibadah (worship) which earns heavenly rewards, it can therefore be said that being grateful to one's parents also earns heavenly rewards.
"Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or more attain old age in thy life, say not to them a word of contempt, nor repel them,but address them in terms of honor. And out of kindness, lower to them the wing of humility, and say, "my Lord! bestow on them Thy Mercy, even as they cherished me in childhood." (17: 23,24)
"We have enjoined on man kindness to his parents; in pain did his mother bear him, and in pain did she give him birth." (46:15)
Thus, Allah (swt) has enjoined on us to show kindness, respect, and humility to our parents. We are commanded to do this, even though they may have injured us. The only exception to the above command is made in the following verse:
"We have enjoined on man kindness to his parents; but if they strive (to force) thee to join with Me anything of which thou hast no knowledge, obey them not." (29:8)
Some of the traditions of Prophet Muhammad (pbuh), and of the learned members of his family, about our responsibilities toward our parents are quoted here:
"Paradise lies under the feet of the mother."
"Allah's pleasure is in the pleasure of the father, and Allah's displeasure is in the displeasure of the father."
"He who wishes to enter Paradise through its best door must please his parents."
"It is a pity that some people may not attain Paradise, on account of not serving their old parents."
"If a person looks with love at his parents, Allah writes in his favor the reward equal to the performance of one Hajj." [Someone asked, "will this promise be good if one looks at his parents one hundred times a day?" The Holy Prophet (pbuh) replied, "even if one does so a hundred thousand times a day, Allah gives the reward accordingly."]
"A man or woman is bound to be good to his or her parents, even though they may have injured him or her."
Imam Ja'far al-Sadiq (A.S.), the great-great-grandson of the Holy Prophet (pbuh) is reported to have quoted Imam 'Ali (A.S.) that, "disobedience to parents is a major sin." He also stated that, "if a person looks at the face of his or her parents with wrathful eyes, despite the fact that injustice was done to him or her by the parents, his or her salah (prayer) will not be accepted by Allah."
According to one of the Hadith-e-Qudsi, the following is reported about the status of parents:
"Allah has commanded that if anybody prays equal to the invocations performed by the prophets, such prayers will do no good if that person has been cursed by his or her parents."
It has also been related that the very first words which have been written on the Lauh-e-Mahfuz (The Heavenly Preserved Tablet) are:
"I am Allah, and there is no deity except Me. I am pleased with those with whom their parents are pleased, and I am displeased with those with whom their parents are displeased."
The Holy Prophet (pbuh) is reported to have said: "On the Day of Judgment, my person will not be seen by those who drank liquor, those who on hearing my name did not invoke the blessings of Allah on me, or those who were cursed and disowned by their parents."
'Ali ibn al-Husain (A.S.) is reported to have said: "The right of your mother on you is that you should know that nobody could endure the trouble and the conditions under which she protected you and nourished you with the juice of her life, and tried with her heart and soul to satisfy all your needs in relation to hunger, thirst, dress, etc. She passed sleepless nights, suffering anxieties. She provided you with shelter against heat and cold, and protected you from ailments. It is not possible for you to compensate her, or thank her enough for all the services, except that Allah may give you guidance for that. The right of your father on you is that you should know that it is he who brought you into existence, and you are a branch of the tree of his life."
According to a reliable tradition, it is related that a man came to the Holy Prophet (pbuh) and asked him to whom he should render kindness. The prophet told him to be kind to his mother. Three times he put the same question to the prophet, and three times he got the same answer. When he asked the question the fourth time, he was told to be kind to his father, indicating that the mother's right took precedence over that of the father.
Parents' duties: Islam has assigned certain duties to parents that they must fulfill. If they fail in those, they will be questioned about it. Besides providing the basic necessities of life, Islam requires that the parents teach their children about the Oneness of Allah (swt), the Quranic commandments, values, the Prophets and their teachings, and the moral code of Islam as according to the Quran and the Sunnah (teachings) of the Prophet Muhammad (pbuh).
Let us pray to Allah (swt) that He guide us to be respectful, kind, and obedient to our parents, and that we continue to show them humility regardless of the power, position, wealth, and influence we may possess. Let us also pray that we be patient, kind, thoughtful, and friendly with our children, as we guide them through their lives, and that we discharge our responsibilities towards them as required by our religion, so that Allah (swt) may be pleased with us, and may He Bless and reward us, both in this world and in the Hereafter; Ameen.
References:
- Holy Qur'an, Abdullah Yusuf 'Ali's Translation
- Bedtime Stories, by Peermohammed Ebrahim Trust
by Syed Hasan Akhtar, M. D.
Austin, Texas
Member, Islamic Research Foundation International, Inc.
Website: http://www.irfi.org
All religions and all societies have given parents an honorable status. From a purely material viewpoint, we find ourselves indebted to our parents, particularly our mother. She not only nourished us in her womb, but went through pain and suffering. She loved us even before we were born. She toiled when we were totally helpless infants. She spent sleepless nights caring for us. Our parents as a team provided for all our needs: physical, educational, psychological, and in many instances, religious, moral, and spiritual. Our indebtedness to our parents is so immense that it is not possible to repay it fully. In lieu of this, it becomes obligatory for us to show the utmost kindness, respect, and obedience to our parents. The position of parents, and the mutual obligations and responsibilities, have been addressed in Islam in great detail. The Qur'anic commandments, as well as the sayings of Prophet Muhammad (sawaws) guide us in this matter. The parent-child code of behavior in Islam is unique, since rules were laid down by Divine command.
References to parents have been made at least 15 times in the Holy Qur'an. There are numerous traditions of the Prophet Muhammad (pbuh) on this subject. I will first quote some of the Qur'anic verses here:
"And We have enjoined on man (to be good) to his parents. In travail upon travail did his mother bear him, and in two years was his weaning. Show gratitude to Me and to thy parents; to Me is thy final goal." (Chapter31: verse14)
According to the above verse, gratitude to Allah (swt) and to parents go hand in hand. Gratitude to Allah (swt) is incomplete without showing gratitude to one's parents. Since being grateful to Allah (swt) is a form of ibadah (worship) which earns heavenly rewards, it can therefore be said that being grateful to one's parents also earns heavenly rewards.
"Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or more attain old age in thy life, say not to them a word of contempt, nor repel them,but address them in terms of honor. And out of kindness, lower to them the wing of humility, and say, "my Lord! bestow on them Thy Mercy, even as they cherished me in childhood." (17: 23,24)
"We have enjoined on man kindness to his parents; in pain did his mother bear him, and in pain did she give him birth." (46:15)
Thus, Allah (swt) has enjoined on us to show kindness, respect, and humility to our parents. We are commanded to do this, even though they may have injured us. The only exception to the above command is made in the following verse:
"We have enjoined on man kindness to his parents; but if they strive (to force) thee to join with Me anything of which thou hast no knowledge, obey them not." (29:8)
Some of the traditions of Prophet Muhammad (pbuh), and of the learned members of his family, about our responsibilities toward our parents are quoted here:
"Paradise lies under the feet of the mother."
"Allah's pleasure is in the pleasure of the father, and Allah's displeasure is in the displeasure of the father."
"He who wishes to enter Paradise through its best door must please his parents."
"It is a pity that some people may not attain Paradise, on account of not serving their old parents."
"If a person looks with love at his parents, Allah writes in his favor the reward equal to the performance of one Hajj." [Someone asked, "will this promise be good if one looks at his parents one hundred times a day?" The Holy Prophet (pbuh) replied, "even if one does so a hundred thousand times a day, Allah gives the reward accordingly."]
"A man or woman is bound to be good to his or her parents, even though they may have injured him or her."
Imam Ja'far al-Sadiq (A.S.), the great-great-grandson of the Holy Prophet (pbuh) is reported to have quoted Imam 'Ali (A.S.) that, "disobedience to parents is a major sin." He also stated that, "if a person looks at the face of his or her parents with wrathful eyes, despite the fact that injustice was done to him or her by the parents, his or her salah (prayer) will not be accepted by Allah."
According to one of the Hadith-e-Qudsi, the following is reported about the status of parents:
"Allah has commanded that if anybody prays equal to the invocations performed by the prophets, such prayers will do no good if that person has been cursed by his or her parents."
It has also been related that the very first words which have been written on the Lauh-e-Mahfuz (The Heavenly Preserved Tablet) are:
"I am Allah, and there is no deity except Me. I am pleased with those with whom their parents are pleased, and I am displeased with those with whom their parents are displeased."
The Holy Prophet (pbuh) is reported to have said: "On the Day of Judgment, my person will not be seen by those who drank liquor, those who on hearing my name did not invoke the blessings of Allah on me, or those who were cursed and disowned by their parents."
'Ali ibn al-Husain (A.S.) is reported to have said: "The right of your mother on you is that you should know that nobody could endure the trouble and the conditions under which she protected you and nourished you with the juice of her life, and tried with her heart and soul to satisfy all your needs in relation to hunger, thirst, dress, etc. She passed sleepless nights, suffering anxieties. She provided you with shelter against heat and cold, and protected you from ailments. It is not possible for you to compensate her, or thank her enough for all the services, except that Allah may give you guidance for that. The right of your father on you is that you should know that it is he who brought you into existence, and you are a branch of the tree of his life."
According to a reliable tradition, it is related that a man came to the Holy Prophet (pbuh) and asked him to whom he should render kindness. The prophet told him to be kind to his mother. Three times he put the same question to the prophet, and three times he got the same answer. When he asked the question the fourth time, he was told to be kind to his father, indicating that the mother's right took precedence over that of the father.
Parents' duties: Islam has assigned certain duties to parents that they must fulfill. If they fail in those, they will be questioned about it. Besides providing the basic necessities of life, Islam requires that the parents teach their children about the Oneness of Allah (swt), the Quranic commandments, values, the Prophets and their teachings, and the moral code of Islam as according to the Quran and the Sunnah (teachings) of the Prophet Muhammad (pbuh).
Let us pray to Allah (swt) that He guide us to be respectful, kind, and obedient to our parents, and that we continue to show them humility regardless of the power, position, wealth, and influence we may possess. Let us also pray that we be patient, kind, thoughtful, and friendly with our children, as we guide them through their lives, and that we discharge our responsibilities towards them as required by our religion, so that Allah (swt) may be pleased with us, and may He Bless and reward us, both in this world and in the Hereafter; Ameen.
References:
- Holy Qur'an, Abdullah Yusuf 'Ali's Translation
- Bedtime Stories, by Peermohammed Ebrahim Trust
Angels- A Scientific Perspective
Ibrahim B. Syed, Ph. D.
President
Islamic Research Foundation International, Inc.
Website: http://WWW.IRFI.ORG
Iman (faith) is to proclaim the Kalimah (principle) with the tongue and affirm its truth with the heart. In the Kalimah one has to bear/witness to the truth in the following words: "I bear witness that there is no god (deity) but Allah and I bear witness that Muhammad is the Servant and Apostle of Allah." By proclaiming this Kalimah one implicitly believes in the following Articles of Faith:
Existence and Attributes of Allah
Destiny or Measure (Taqdir)
Angels
Prophets
Revealed Books
The Hereafter
Iman is the basis of acts of worship and righteous deeds in Islam.
One of the names and attributes of Allah is Al Haqq (The Truth). In reading and understanding the Qur'an, a Muslim man or a Muslim woman is seeking the truth. Muslims say Islam is the religion of Truth. As defined above our Iman (faith) is affirmation of the truths and not blind beliefs.
There are religions whose followers believe the idols to be gods or Jesus(AS) to be Son of God. There are people who worship fire as god or natural entities or phenomena as gods. There are people who even worship Satan. One can have belief or faith in anything. So what is the difference between a Muslim and a non-Muslim.? As pointed out before, the-Muslim's Iman is affirmation of the truth. In Dawah work a Muslim may encounter the challenge in the Article of Faith in "Angels." In other words a Muslim has to answer the question "Do Angels exist?" and what is the truth?
Belief in the Angels
The angels according to Western ideas are anthropomorphic (human-like appearance), female in sex, white in color, having two white wings and a halo above the head. In Islam this is a false representation of the angels.
From the Qur'an we know that human beings are made from clay and the Jinns are made of smokeless fire.
All life on earth is made of Carbon and water. Living things on earth need energy for their activities. Some of these activities are chemical reactions, which need a supply of energy. This supply of energy comes from the foods we eat, particularly the sugars. Fat is also a source of (stored) energy. When sugars (glucose) are oxidized by metabolism with oxygen they are converted into water, carbon dioxide and energy. This process is called respiration. Life as we know on earth consists of cells, etc., based on Carbon and chemical reactions and cannot be applied- to life and creatures based on physical reactions found on earth and elsewhere. For example, the author has shown that the Jinns have a more complex basis for their life involving electrical charges as well as magnetic forces. The positive and negative ions interact and respond to the presence of magnetic forces which in turn affect the stable structure and movement of the Jinns: This situation is similar to the influence of proteins and nucleic acids in earthly life.
Hadith and Qur'an
Having belief or Imaan in the Angels is a pillar of a Muslim's Aqeeda. Angels are a creation of Allah. According to Hadith they were created from light, they do not eat or drink, they are characterized by neither feminine nor masculine, and they do not tire. The are the creation of Allah, a creation that took place before the creation of Adam – Alayhis Salam.
In order to explain the existence of the angels, one must know the nature of the angels. From the Hadith we get the following information:
1.The angels are created from light' and are invisible.
‘Aa’ishah (ra) reported: "The Messenger of Allah (Peace & Blessings of Allaah be upon Him) said: ‘The angels are created from light, just as the jinn are created from smokeless fire and mankind is created from what you have been told about.’ " (Reported by Muslim, No. 2996).
2.The angels have no gender (neither male nor female). They cannot commit sin nor disobey.
The angels are created without a father or a mother and that they do not eat and drink. This is indicated by the conversation between Prophet Ibrahim, the "friend" of Allaah and the angels who visited him. Allaah says "Then he turned quickly to his household, brought out a fatted calf, and placed it before them. He said, ‘Will you not eat?’ (When they did not eat), he conceived a fear of them. They said: ‘Fear not,’ and they gave him glad tidings of a son endowed with knowledge." (al-Dhaariyaat, 51:26-28) Elsewhere, Allah says : "But when he (Ibrahim) saw their hands went not towards the (meal), he felt some mistrust of them, and conceived a fear of them. They said: ‘Fear not: we have been sent against the people of Lut.’" (Hud, 11:70).
That is they do not have any emotions including passion and they are devoid of instincts (biological urges).
3. They do not have any free will or an independent will to act on their own. That is they have only a one-dimensional nature, something like a programmed robot.
4. They carry out without question all the Commands (laws) of Allah and do not oppose or neglect them in any way.
5.Like everything in the Universe, day and night they are engaged in praising and glorifying Allah and are never tired of this. They do not get bored or tired of remembering and worshipping Allah. Allah says: "They celebrate His praises night and day, nor do they ever slacken." (al-Anbiya', 21:20) ". . . For in the presence of your Lord are those who celebrate His praises by night and by day. Some spend their entire existence in Ruku’, others in Sujood.
6.They carry out their functions honestly, efficiently and responsibly and are never guilty of shirking work.
7. The number of angels is only known to Allah, however four of them are well known:
Gabriel (conveys Allah's revelations and messages to the Prophets); Israfil (by Allah's Command will blow into the Trumpet on the Day of Resurrection); Michael (arranges for rainfall and supply of provisions to the creatures of Allah, with His Command); and Izrail (takes people's souls at the time of death).
Fifth one is Malik. He is the Keeper of Hell, as Allah says : "They (the people in Hell) will cry: : ‘O Malik (Keeper of Hell)! Let your Lord make an end of us.’ He will say: ‘Verily you shall abide forever.’" (Al-Zukhruf 43:77).
Two angels, called 'Munkar' and 'Nakir' arc sent to the graves to question a person after his/her death.
The Prophet (Peace & Blessings of Allaah be upon Him) described the Much-Frequented House (al-Bayt al-Ma‘moor) in the seventh heaven, and said: ‘Hell will be brought forth that day by means of seventy thousand ropes, each of which will be pulled by seventy thousand angels." (Reported by Muslim, No. 2842).
The Qur'an says:
Behold two (guardian angels) appointed Who register (his doings): one sitting on the right and one on the left. Not a word does he (man) utter, but there is a sentinel by him ready (to register it)( Surah, Qaf, 50: 17-18). These angels are responsible for recording the deeds of man, good and bad, are called the Noble Scribes Kiraaman (honourable), kaatibeen - writing down (your deeds)." (Al-Infitaar 82:10-11). ". . . and He sends guardians (angels guarding and writing all of one’s good and bad deeds) over you . . ." (al-An‘aam 6:61). Others are responsible for testing people in the grave. These are Munkar and Nakeer.
Some of the angels are the keepers of Paradise. Some of them are the keepers of Hell, the "guards of Hell", whose number is nineteen and whose leader is Malik, upon whom be peace.
About Haaroot and Maaroot, Allah says : ". . . and such things as came down at Babylon to the angels Haaroot and Maaroot . . ." (al-Baqarah 2:102) ". . . and none can know the forces of your Lord, except He. And this is no other than a warning to mankind." (al-Muddaththir 74:31)
And if it were Our Will, We could make angels from amongst you, succeeding Each other on the earth. (Surah, Az-Zukhruf, 43: 60).
8. Their speed :
The greatest speed known to man today is the speed of light; the angels are able to travel much faster than this. However the Jinn are particularly mentioned in the Qur'an (Al-Naml, 27:38-40). Hardly had an enquirer completed a question to the Prophet (Peace & Blessings of Allaah be upon Him), but Jibreel would bring the answer from Allah. Their duties Among the angels is one whose task it was to convey the revelation from Allah to His Messengers; this is al-Rooh al-Ameen, Jibril, upon whom be peace.
Their powers :The angels have great powers given to them by Allaah, including the following:
9. The ability to take on different forms.
Allah has given the angels the ability to take on forms other than their own.
Allah sent Jibreel to Maryam (Mary) in the form of a man, as Allah says: ". . . Then We sent to her Our angel, and he appeared before her as a man in all respects." (Maryam 19:17). Angels also came to Ibrahim(AS) in human form, and he did not know that they were angels until they told him so. Similarly, angels came to Lut in the form of young men with beautiful faces. Jibreel used to come to the Prophet (Peace & Blessings of Allaah be upon Him) in different forms: sometimes he would appear in the form of Dihyah al-Kalbi, a Sahaabee who was very handsome, and sometimes in the form of a Bedouin. Many other ahaadeeth refer to the angels taking human forms, such as the hadeeth about the one who killed a hundred, in which it says ". . . there came to them an angel in human form . . ." and the hadeeth about the blind man, the bald man and the leper.
Scientific Views
The author believes there is nothing wrong in attempting to understand or to interpret the concept of angels in the light of modern knowledge. After all, Muslims and scientists are seekers of the truth and truth is the same in either domain. Some Ulema or Islamic scholars have come very close to explaining the angels in terms of scientific terminology and have given the analogy of radio-waves, cinematography and the recordings of audio and video images . It is the intention of the author to make efforts in better understanding and in conceptualization of angels, which are created by Allah in terms of nature, natural laws and natural forces, which are also created by Allah.
The word Malaa'ikah - Malak - (Alif-Lam-K'af or Meem-Lam-K'af), in English means "angels," but the common religious notion of the word is very different from its Quranic concept. Some scholars think that its root is "Alkun" which means to convey a message and Al-Malaa'ikah means the messengers. Alaka, means to chew something according to Ibn-e-Faris. Jinns as per the Qur'an were created from smokeless fire. Qur'an does not mention as to how angels were created. Only Allah knows what they are and what they are made of. In the Qur'an Jibrail (AS) has been called 'rooh' (spirit) but not an angel.
Some scholars think that the root word of Malaa'ikah is "Malkun" which means force. And some Scholars are of the opinion that Malaa'ikah, in fact, are the forces (M'alakun) that are given the responsibility to carry out certain duties. Even among human-beings, people who are given some authority and responsibility are called Maalikun. In 1850s, Mufti Muhammad Abduhu of Egypt , in his Tafseer Al-Minar, writes that everything in the universe has some basic energy or force by virtue of which it exists, survives, or retains balance. Sir Syed Ahmed Khan of India, a contemporary of Shaikh Abduhu also interpreted that Angels are forces. People who are trying to understand Wahi call these forces, the forces of nature, but in the Qur'anic language they are called Malaa'ikah. Anyway, the name should not make much difference as long as one acknowledges the existence of these forces.
In the Quran Malaa'ikah means messengers as in verse (Al-Hajj, 22: 75). This, of course, is one aspect of their functions or duties, otherwise they are those who are appointed for planning and administration of the universe in general (An-Naziat, 79:5-Tafseer-E-Usmani, p.2521, New Delhi, India, 1992) and as Muqassimat (angels) who divide provision, rain, etc. by the order of Allah (Zariyat, 51: 4). If the root of Malaa'ikah is taken as "Malkun" (the forces) then it sounds better than "Alkun.". These forces are not given any free-will, independent power or choice to do whatever they like, but carry out the given responsibility as decreed by Allah. The knowledge as to how these forces function has been given to man (Al-Baqarah, 2:31) and, therefore, it is within human beings' ability to annex these forces. This is the meaning of the verse (2: 34), where it is stated that all the Malaa'ikah bowed before Adam and man is made vicegerent of Allah on earth.
Malaa'ikah are the forces not only operating externally, they are also referred to as the subjective forces that can have a psychological effect ( Ha-Mim, 41:30). Nazul-al-Malaa'ikah, or Malaa'ikah's descent, is interpreted as " to bring about psychological changes" in man. The positive psychological change is one which removes all fears, apprehensions and replaces them with positive emotions such as : interest, enthusiasm , laughter, empathy, action, curiosity, confidence and steadfastness.
Negative emotions such as: apathy, grief, fear, hatred, shame, blame, regret, resentment, anger, hostility, depression, dejection are referred to as negative forces of Iblees. The forces which boosted the morale and strengthened the hearts of the Mujahideen in the battles of Badar and Huneyn are referred to, in the Verses of Al-Anfal, 8:12 , and Al-Taubah, 9:26 respectively.
Malaa'ikah are also referred to as the forces which constantly record human actions and then bring about their destined results (Jonah, 10:21; Az-Zukhruf, 43:80); in another place, this responsibility is attributed to Allah (Maryam, 19:79). So Malaa'ikah are the heavenly forces which are operating in the universe according to the charter of duties assigned to them by Allah (SWT).
Angels can be interpreted as Messengers or Instruments of Allah's Will, and may have a few or numerous errands entrusted to them.
In 1926 Oskar Klein, a Swedish mathematician showed that the spatial fabric of our universe may have both extended (the three spatial dimensions of everyday experience) and many curled-up dimensions. The additional dimensions in the universe are tightly curled up into a tiny space- a space so tiny that it has so far eluded detection by even our most advanced experimental equipment.
The equations of string theory show that the universe has nine space dimensions and one time dimension. Why is it that three space and one time dimensions are large and extended while all of the others are tiny and curled up? At present there is no answer to this question.
1 dimension of time + 9 dimensions (6 hidden and 3 known) of space = 10 dimensions.
It is possible for creatures who are made of and living in one time dimension and the tiny, curled up spatial dimensions that are invisible to human beings and that is eluding detection by even our most advanced equipment.
Symmetry is a property of a physical system that does not change when the system is transformed in some manner. For example, a sphere is rotationally symmetrical since its appearance does not change if it is rotated.
Supersymmetry (a mathematical transformation) is a symmetry principle that relates the properties of particles with a whole number amount (integer) of spin (bosons) to those with half a whole (half-integer or odd) number amount of spin (fermions). Bosons tend to be the mediators of fundamental forces, while fermions make up the "matter" which experiences these forces. Bosons can occupy the same space, and have integral spin (0,1,….), while fermions cannot occupy the same space and have half-integral spin ( 1/2, 3/2, ….). Bosons are particles that transmit forces such as photons (Electromagnetic Force), gravitons (Gravitational Force), W, Z, particles( Weak Nuclear Force), mesons and gluons(Strong Nuclear Force). Many bosons can occupy the same state at the same time. Fermions( matter) such as electrons, muons, tau, protons, neutrons, quarks, neutrinos, can occupy a given state at a given time, and this is why fermions are the particles that make up matter. This is the reason why solids cannot pass through one another. This explains why we cannot walk through walls--- the inability of fermions(matter) to share the same space the way bosons (forces) can.
Hence creatures that are made of Bosons are invisible can walk through the walls, enter human bodies. These Bosonic creatures do not eat or drink. They do not have emotions and no biological urges. They perform their duties ceaselessly. They can travel at the speed of light. Human beings are made of Fermions (matter).
Man is superior to the angels because he has a two-dimensional nature. Firstly, he is endowed with an immortal spirit, which is breathed into him by Allah (SWT). Secondly, he is endowed with the faculty of reason and an independent will of his own (free will) so that he can obey or disobey Allah's Commandments and choose his own way freely. Unlike the angels, man-a fermionic creature, has a gender (sex), instincts and biological urges.
Supersymmetry is the principle that treats all particles of the same mass as different varieties of the same superparticle. Supersymmetry means an equal matching between bosons(particles that transmit forces) and fermions (particles that make up matter).
The Bosonic creatures can be converted into fermionic creatures like human beings by Supersymmetry. "He (the Prophet) has been taught by one Mighty in Power, Dhoo Mirrah (free from any defect in body and mind), then he rose and became stable." (al-Najm 53:5-6). Ibn ‘Abbaas said: "‘Dhoo Mirrah means that he has a beautiful appearance.". The idea that angels are beautiful is firmly established in all people’s minds, so much so that they liken a beautiful human to an angel, as the women said about Yusuf(AS): ". . . When they [the women] saw him, they did extol him and (in their amazement) cut their hands: they said: ‘Allah preserve us! no mortal is this! This is none other than a noble angel!’" (Yusuf 12:31).
Angels are made of light. We know that light is made of electromagnetic radiation, which travels at 186,000 miles per second. Like angels electromagnetic force obeys the laws of nature incessantly without mistake and has no free will or an independent will of its own. Hence it has a one-dimensional nature like angels. Electromagnetic radiation has no gender, no emotions including passions and has no instincts or biological urges. It is invisible except in the visible range of the electromagnetic spectrum (4,000 to 7,000 Angstroms wavelength).
The Qur'an mentions that angels came in -the form of humans to Prophet Ibrahim, Prophet Lut and the Hadith mentions about angel Gabriel talking to Prophet Muhammad " " in the form of human being.
This is also not difficult to understand because we can create Holographic images, which are three-dimensional human figures that can talk, using laser light and white light (visible light). Again, laser light and white light are electromagnetic radiation. Communication is possible by means of radio waves or microwaves, which are also electromagnetic radiation.
In the light of current knowledge there are four forces that exist in nature. These four forces obey the laws of Allah incessantly without any mistake, without any disobedience. These four forces are the Gravitational Force, Electromagnetic Force, Weak Force, and the Strong or Nuclear Force.
According to String Theory which supports the concept of the existence of multi-dimensions in our universe and this does not violate the laws of physics. Living and experiencing only in the three dimensional space and one dimensional time, we just do not or rather cannot comprehend them. Furthermore Allah says that he has hundreds of angels around us protecting us. Can you see them? If you cannot see them does not mean they are not here. What about the verse in Al-An'am, 6:61(…He sendeth guardians over you…)? We cannot see them; they thus exist in another dimension but next to us. What about also the verses in Al-Imran, 3:124-125 (support of 3,000 angels sent down to help) ; and in Al-Anfal, 8:9 (a thousand of the angels)? Perhaps these angels appeared in the same dimension. Nevertheless they had to have change of dimension to be able to bodily appear on earth so others could see them. This is possible with Supersymmetry as mentioned earlier.
Belief in angels is one of the six pillars of belief or faith without which there is no faith. Whoever does not believe in any of these pillars is not a believer (mu’min). These pillars are belief in: Allah, His angels, His Books, His Messengers, the Last Day, and the predestination- both good and bad- comes from Allah.
When were they created?
Exact date is not known, however they were created before mankind for certain, because the Qur’an says : "Behold, your Lord said to the angels: ‘I will create a vicegerent on earth.’ . . ." (al-Baqarah 2:30). The fact that Allah told them of His intention to create man indicates that they already existed.
PS:
The ideas, opinions and theories expounded by the author in this article may be proven wrong in the light of new knowledge available in the future and the author takes full responsibility for it. There is nothing wrong in expounding one's ideas today which may be proven inappropriate or obsolete in the future. One can witness this in the study of great scientists, both Muslim and non-Muslim, such as lbn Sina, Al-Razi, Al-Biruni, etc. and the giants of the Western civilization such as Plato, Aristotle, Sir Isaac Newton, Albert Einstein, and many others.
President
Islamic Research Foundation International, Inc.
Website: http://WWW.IRFI.ORG
Iman (faith) is to proclaim the Kalimah (principle) with the tongue and affirm its truth with the heart. In the Kalimah one has to bear/witness to the truth in the following words: "I bear witness that there is no god (deity) but Allah and I bear witness that Muhammad is the Servant and Apostle of Allah." By proclaiming this Kalimah one implicitly believes in the following Articles of Faith:
Existence and Attributes of Allah
Destiny or Measure (Taqdir)
Angels
Prophets
Revealed Books
The Hereafter
Iman is the basis of acts of worship and righteous deeds in Islam.
One of the names and attributes of Allah is Al Haqq (The Truth). In reading and understanding the Qur'an, a Muslim man or a Muslim woman is seeking the truth. Muslims say Islam is the religion of Truth. As defined above our Iman (faith) is affirmation of the truths and not blind beliefs.
There are religions whose followers believe the idols to be gods or Jesus(AS) to be Son of God. There are people who worship fire as god or natural entities or phenomena as gods. There are people who even worship Satan. One can have belief or faith in anything. So what is the difference between a Muslim and a non-Muslim.? As pointed out before, the-Muslim's Iman is affirmation of the truth. In Dawah work a Muslim may encounter the challenge in the Article of Faith in "Angels." In other words a Muslim has to answer the question "Do Angels exist?" and what is the truth?
Belief in the Angels
The angels according to Western ideas are anthropomorphic (human-like appearance), female in sex, white in color, having two white wings and a halo above the head. In Islam this is a false representation of the angels.
From the Qur'an we know that human beings are made from clay and the Jinns are made of smokeless fire.
All life on earth is made of Carbon and water. Living things on earth need energy for their activities. Some of these activities are chemical reactions, which need a supply of energy. This supply of energy comes from the foods we eat, particularly the sugars. Fat is also a source of (stored) energy. When sugars (glucose) are oxidized by metabolism with oxygen they are converted into water, carbon dioxide and energy. This process is called respiration. Life as we know on earth consists of cells, etc., based on Carbon and chemical reactions and cannot be applied- to life and creatures based on physical reactions found on earth and elsewhere. For example, the author has shown that the Jinns have a more complex basis for their life involving electrical charges as well as magnetic forces. The positive and negative ions interact and respond to the presence of magnetic forces which in turn affect the stable structure and movement of the Jinns: This situation is similar to the influence of proteins and nucleic acids in earthly life.
Hadith and Qur'an
Having belief or Imaan in the Angels is a pillar of a Muslim's Aqeeda. Angels are a creation of Allah. According to Hadith they were created from light, they do not eat or drink, they are characterized by neither feminine nor masculine, and they do not tire. The are the creation of Allah, a creation that took place before the creation of Adam – Alayhis Salam.
In order to explain the existence of the angels, one must know the nature of the angels. From the Hadith we get the following information:
1.The angels are created from light' and are invisible.
‘Aa’ishah (ra) reported: "The Messenger of Allah (Peace & Blessings of Allaah be upon Him) said: ‘The angels are created from light, just as the jinn are created from smokeless fire and mankind is created from what you have been told about.’ " (Reported by Muslim, No. 2996).
2.The angels have no gender (neither male nor female). They cannot commit sin nor disobey.
The angels are created without a father or a mother and that they do not eat and drink. This is indicated by the conversation between Prophet Ibrahim, the "friend" of Allaah and the angels who visited him. Allaah says "Then he turned quickly to his household, brought out a fatted calf, and placed it before them. He said, ‘Will you not eat?’ (When they did not eat), he conceived a fear of them. They said: ‘Fear not,’ and they gave him glad tidings of a son endowed with knowledge." (al-Dhaariyaat, 51:26-28) Elsewhere, Allah says : "But when he (Ibrahim) saw their hands went not towards the (meal), he felt some mistrust of them, and conceived a fear of them. They said: ‘Fear not: we have been sent against the people of Lut.’" (Hud, 11:70).
That is they do not have any emotions including passion and they are devoid of instincts (biological urges).
3. They do not have any free will or an independent will to act on their own. That is they have only a one-dimensional nature, something like a programmed robot.
4. They carry out without question all the Commands (laws) of Allah and do not oppose or neglect them in any way.
5.Like everything in the Universe, day and night they are engaged in praising and glorifying Allah and are never tired of this. They do not get bored or tired of remembering and worshipping Allah. Allah says: "They celebrate His praises night and day, nor do they ever slacken." (al-Anbiya', 21:20) ". . . For in the presence of your Lord are those who celebrate His praises by night and by day. Some spend their entire existence in Ruku’, others in Sujood.
6.They carry out their functions honestly, efficiently and responsibly and are never guilty of shirking work.
7. The number of angels is only known to Allah, however four of them are well known:
Gabriel (conveys Allah's revelations and messages to the Prophets); Israfil (by Allah's Command will blow into the Trumpet on the Day of Resurrection); Michael (arranges for rainfall and supply of provisions to the creatures of Allah, with His Command); and Izrail (takes people's souls at the time of death).
Fifth one is Malik. He is the Keeper of Hell, as Allah says : "They (the people in Hell) will cry: : ‘O Malik (Keeper of Hell)! Let your Lord make an end of us.’ He will say: ‘Verily you shall abide forever.’" (Al-Zukhruf 43:77).
Two angels, called 'Munkar' and 'Nakir' arc sent to the graves to question a person after his/her death.
The Prophet (Peace & Blessings of Allaah be upon Him) described the Much-Frequented House (al-Bayt al-Ma‘moor) in the seventh heaven, and said: ‘Hell will be brought forth that day by means of seventy thousand ropes, each of which will be pulled by seventy thousand angels." (Reported by Muslim, No. 2842).
The Qur'an says:
Behold two (guardian angels) appointed Who register (his doings): one sitting on the right and one on the left. Not a word does he (man) utter, but there is a sentinel by him ready (to register it)( Surah, Qaf, 50: 17-18). These angels are responsible for recording the deeds of man, good and bad, are called the Noble Scribes Kiraaman (honourable), kaatibeen - writing down (your deeds)." (Al-Infitaar 82:10-11). ". . . and He sends guardians (angels guarding and writing all of one’s good and bad deeds) over you . . ." (al-An‘aam 6:61). Others are responsible for testing people in the grave. These are Munkar and Nakeer.
Some of the angels are the keepers of Paradise. Some of them are the keepers of Hell, the "guards of Hell", whose number is nineteen and whose leader is Malik, upon whom be peace.
About Haaroot and Maaroot, Allah says : ". . . and such things as came down at Babylon to the angels Haaroot and Maaroot . . ." (al-Baqarah 2:102) ". . . and none can know the forces of your Lord, except He. And this is no other than a warning to mankind." (al-Muddaththir 74:31)
And if it were Our Will, We could make angels from amongst you, succeeding Each other on the earth. (Surah, Az-Zukhruf, 43: 60).
8. Their speed :
The greatest speed known to man today is the speed of light; the angels are able to travel much faster than this. However the Jinn are particularly mentioned in the Qur'an (Al-Naml, 27:38-40). Hardly had an enquirer completed a question to the Prophet (Peace & Blessings of Allaah be upon Him), but Jibreel would bring the answer from Allah. Their duties Among the angels is one whose task it was to convey the revelation from Allah to His Messengers; this is al-Rooh al-Ameen, Jibril, upon whom be peace.
Their powers :The angels have great powers given to them by Allaah, including the following:
9. The ability to take on different forms.
Allah has given the angels the ability to take on forms other than their own.
Allah sent Jibreel to Maryam (Mary) in the form of a man, as Allah says: ". . . Then We sent to her Our angel, and he appeared before her as a man in all respects." (Maryam 19:17). Angels also came to Ibrahim(AS) in human form, and he did not know that they were angels until they told him so. Similarly, angels came to Lut in the form of young men with beautiful faces. Jibreel used to come to the Prophet (Peace & Blessings of Allaah be upon Him) in different forms: sometimes he would appear in the form of Dihyah al-Kalbi, a Sahaabee who was very handsome, and sometimes in the form of a Bedouin. Many other ahaadeeth refer to the angels taking human forms, such as the hadeeth about the one who killed a hundred, in which it says ". . . there came to them an angel in human form . . ." and the hadeeth about the blind man, the bald man and the leper.
Scientific Views
The author believes there is nothing wrong in attempting to understand or to interpret the concept of angels in the light of modern knowledge. After all, Muslims and scientists are seekers of the truth and truth is the same in either domain. Some Ulema or Islamic scholars have come very close to explaining the angels in terms of scientific terminology and have given the analogy of radio-waves, cinematography and the recordings of audio and video images . It is the intention of the author to make efforts in better understanding and in conceptualization of angels, which are created by Allah in terms of nature, natural laws and natural forces, which are also created by Allah.
The word Malaa'ikah - Malak - (Alif-Lam-K'af or Meem-Lam-K'af), in English means "angels," but the common religious notion of the word is very different from its Quranic concept. Some scholars think that its root is "Alkun" which means to convey a message and Al-Malaa'ikah means the messengers. Alaka, means to chew something according to Ibn-e-Faris. Jinns as per the Qur'an were created from smokeless fire. Qur'an does not mention as to how angels were created. Only Allah knows what they are and what they are made of. In the Qur'an Jibrail (AS) has been called 'rooh' (spirit) but not an angel.
Some scholars think that the root word of Malaa'ikah is "Malkun" which means force. And some Scholars are of the opinion that Malaa'ikah, in fact, are the forces (M'alakun) that are given the responsibility to carry out certain duties. Even among human-beings, people who are given some authority and responsibility are called Maalikun. In 1850s, Mufti Muhammad Abduhu of Egypt , in his Tafseer Al-Minar, writes that everything in the universe has some basic energy or force by virtue of which it exists, survives, or retains balance. Sir Syed Ahmed Khan of India, a contemporary of Shaikh Abduhu also interpreted that Angels are forces. People who are trying to understand Wahi call these forces, the forces of nature, but in the Qur'anic language they are called Malaa'ikah. Anyway, the name should not make much difference as long as one acknowledges the existence of these forces.
In the Quran Malaa'ikah means messengers as in verse (Al-Hajj, 22: 75). This, of course, is one aspect of their functions or duties, otherwise they are those who are appointed for planning and administration of the universe in general (An-Naziat, 79:5-Tafseer-E-Usmani, p.2521, New Delhi, India, 1992) and as Muqassimat (angels) who divide provision, rain, etc. by the order of Allah (Zariyat, 51: 4). If the root of Malaa'ikah is taken as "Malkun" (the forces) then it sounds better than "Alkun.". These forces are not given any free-will, independent power or choice to do whatever they like, but carry out the given responsibility as decreed by Allah. The knowledge as to how these forces function has been given to man (Al-Baqarah, 2:31) and, therefore, it is within human beings' ability to annex these forces. This is the meaning of the verse (2: 34), where it is stated that all the Malaa'ikah bowed before Adam and man is made vicegerent of Allah on earth.
Malaa'ikah are the forces not only operating externally, they are also referred to as the subjective forces that can have a psychological effect ( Ha-Mim, 41:30). Nazul-al-Malaa'ikah, or Malaa'ikah's descent, is interpreted as " to bring about psychological changes" in man. The positive psychological change is one which removes all fears, apprehensions and replaces them with positive emotions such as : interest, enthusiasm , laughter, empathy, action, curiosity, confidence and steadfastness.
Negative emotions such as: apathy, grief, fear, hatred, shame, blame, regret, resentment, anger, hostility, depression, dejection are referred to as negative forces of Iblees. The forces which boosted the morale and strengthened the hearts of the Mujahideen in the battles of Badar and Huneyn are referred to, in the Verses of Al-Anfal, 8:12 , and Al-Taubah, 9:26 respectively.
Malaa'ikah are also referred to as the forces which constantly record human actions and then bring about their destined results (Jonah, 10:21; Az-Zukhruf, 43:80); in another place, this responsibility is attributed to Allah (Maryam, 19:79). So Malaa'ikah are the heavenly forces which are operating in the universe according to the charter of duties assigned to them by Allah (SWT).
Angels can be interpreted as Messengers or Instruments of Allah's Will, and may have a few or numerous errands entrusted to them.
In 1926 Oskar Klein, a Swedish mathematician showed that the spatial fabric of our universe may have both extended (the three spatial dimensions of everyday experience) and many curled-up dimensions. The additional dimensions in the universe are tightly curled up into a tiny space- a space so tiny that it has so far eluded detection by even our most advanced experimental equipment.
The equations of string theory show that the universe has nine space dimensions and one time dimension. Why is it that three space and one time dimensions are large and extended while all of the others are tiny and curled up? At present there is no answer to this question.
1 dimension of time + 9 dimensions (6 hidden and 3 known) of space = 10 dimensions.
It is possible for creatures who are made of and living in one time dimension and the tiny, curled up spatial dimensions that are invisible to human beings and that is eluding detection by even our most advanced equipment.
Symmetry is a property of a physical system that does not change when the system is transformed in some manner. For example, a sphere is rotationally symmetrical since its appearance does not change if it is rotated.
Supersymmetry (a mathematical transformation) is a symmetry principle that relates the properties of particles with a whole number amount (integer) of spin (bosons) to those with half a whole (half-integer or odd) number amount of spin (fermions). Bosons tend to be the mediators of fundamental forces, while fermions make up the "matter" which experiences these forces. Bosons can occupy the same space, and have integral spin (0,1,….), while fermions cannot occupy the same space and have half-integral spin ( 1/2, 3/2, ….). Bosons are particles that transmit forces such as photons (Electromagnetic Force), gravitons (Gravitational Force), W, Z, particles( Weak Nuclear Force), mesons and gluons(Strong Nuclear Force). Many bosons can occupy the same state at the same time. Fermions( matter) such as electrons, muons, tau, protons, neutrons, quarks, neutrinos, can occupy a given state at a given time, and this is why fermions are the particles that make up matter. This is the reason why solids cannot pass through one another. This explains why we cannot walk through walls--- the inability of fermions(matter) to share the same space the way bosons (forces) can.
Hence creatures that are made of Bosons are invisible can walk through the walls, enter human bodies. These Bosonic creatures do not eat or drink. They do not have emotions and no biological urges. They perform their duties ceaselessly. They can travel at the speed of light. Human beings are made of Fermions (matter).
Man is superior to the angels because he has a two-dimensional nature. Firstly, he is endowed with an immortal spirit, which is breathed into him by Allah (SWT). Secondly, he is endowed with the faculty of reason and an independent will of his own (free will) so that he can obey or disobey Allah's Commandments and choose his own way freely. Unlike the angels, man-a fermionic creature, has a gender (sex), instincts and biological urges.
Supersymmetry is the principle that treats all particles of the same mass as different varieties of the same superparticle. Supersymmetry means an equal matching between bosons(particles that transmit forces) and fermions (particles that make up matter).
The Bosonic creatures can be converted into fermionic creatures like human beings by Supersymmetry. "He (the Prophet) has been taught by one Mighty in Power, Dhoo Mirrah (free from any defect in body and mind), then he rose and became stable." (al-Najm 53:5-6). Ibn ‘Abbaas said: "‘Dhoo Mirrah means that he has a beautiful appearance.". The idea that angels are beautiful is firmly established in all people’s minds, so much so that they liken a beautiful human to an angel, as the women said about Yusuf(AS): ". . . When they [the women] saw him, they did extol him and (in their amazement) cut their hands: they said: ‘Allah preserve us! no mortal is this! This is none other than a noble angel!’" (Yusuf 12:31).
Angels are made of light. We know that light is made of electromagnetic radiation, which travels at 186,000 miles per second. Like angels electromagnetic force obeys the laws of nature incessantly without mistake and has no free will or an independent will of its own. Hence it has a one-dimensional nature like angels. Electromagnetic radiation has no gender, no emotions including passions and has no instincts or biological urges. It is invisible except in the visible range of the electromagnetic spectrum (4,000 to 7,000 Angstroms wavelength).
The Qur'an mentions that angels came in -the form of humans to Prophet Ibrahim, Prophet Lut and the Hadith mentions about angel Gabriel talking to Prophet Muhammad " " in the form of human being.
This is also not difficult to understand because we can create Holographic images, which are three-dimensional human figures that can talk, using laser light and white light (visible light). Again, laser light and white light are electromagnetic radiation. Communication is possible by means of radio waves or microwaves, which are also electromagnetic radiation.
In the light of current knowledge there are four forces that exist in nature. These four forces obey the laws of Allah incessantly without any mistake, without any disobedience. These four forces are the Gravitational Force, Electromagnetic Force, Weak Force, and the Strong or Nuclear Force.
According to String Theory which supports the concept of the existence of multi-dimensions in our universe and this does not violate the laws of physics. Living and experiencing only in the three dimensional space and one dimensional time, we just do not or rather cannot comprehend them. Furthermore Allah says that he has hundreds of angels around us protecting us. Can you see them? If you cannot see them does not mean they are not here. What about the verse in Al-An'am, 6:61(…He sendeth guardians over you…)? We cannot see them; they thus exist in another dimension but next to us. What about also the verses in Al-Imran, 3:124-125 (support of 3,000 angels sent down to help) ; and in Al-Anfal, 8:9 (a thousand of the angels)? Perhaps these angels appeared in the same dimension. Nevertheless they had to have change of dimension to be able to bodily appear on earth so others could see them. This is possible with Supersymmetry as mentioned earlier.
Belief in angels is one of the six pillars of belief or faith without which there is no faith. Whoever does not believe in any of these pillars is not a believer (mu’min). These pillars are belief in: Allah, His angels, His Books, His Messengers, the Last Day, and the predestination- both good and bad- comes from Allah.
When were they created?
Exact date is not known, however they were created before mankind for certain, because the Qur’an says : "Behold, your Lord said to the angels: ‘I will create a vicegerent on earth.’ . . ." (al-Baqarah 2:30). The fact that Allah told them of His intention to create man indicates that they already existed.
PS:
The ideas, opinions and theories expounded by the author in this article may be proven wrong in the light of new knowledge available in the future and the author takes full responsibility for it. There is nothing wrong in expounding one's ideas today which may be proven inappropriate or obsolete in the future. One can witness this in the study of great scientists, both Muslim and non-Muslim, such as lbn Sina, Al-Razi, Al-Biruni, etc. and the giants of the Western civilization such as Plato, Aristotle, Sir Isaac Newton, Albert Einstein, and many others.
The Islamic Revolution
Ibrahim B. Syed, Ph. D.
President
Islamic Research Foundation International, Inc.
Website: http://WWW.IRFI.ORG
Islamic Revolution
Before the time of the Prophet of Islam, the ancient civilizations such as Greek, Egyptian, Roman and Persian- all were polytheistic (shirk) in their beliefs. That is they worshipped natural phenomena such as the earth (Goddess Gaiga now in the west), rivers, mountains, sun, moon or stars. Only Islam was able to displace them from the pedestal of worship and created the intellectual frame of mind, which is known as the scientific revolution.
The polytheists believed the river to possess divine attributes. They believed the goddess of river caused the water to move and made it useful or harmful. In Islam the river is a creation of Allah and not a creator and it was a servant of Allah and not the Lord. Thus the Muslims found ways and means to exploit the rivers on a large scale. The history books tell us that there is no precedent in any nation to the large-scale irrigation system developed by the Spanish Muslims. The Spanish Muslims developed agriculture and created Departments of agriculture science and irrigation in the universities. They studied trees and carried out research on the properties of soil. The infertile lands were converted into orchards and lush green fields, in today's terms -a green revolution. Before this people treated rivers, springs and sea as gods. But the Muslims brought the green revolution because of their monotheistic thinking.
Polytheism (shirk) was prevalent until the 7th century. It was replaced with monotheism (Tawhid) by the Islamic Revolution. This in turn opened the doors of research and investigation by abolishing the practice of worshipping the natural phenomena. Modern industrial progress owes its existence to the Arab Muslims due to their creed of monotheism, which instilled them a mental and practical revolution. Islam changed the thinking of the Muslims and contributed to the modern scientific revolution. Historians acknowledge that Islam changed the face of the globe. Polytheism and superstition blocked the progress and advancement of human development. Islam encouraged the investigation of nature and destroyed the sanctity of nature.
Islam also destroyed the concept of intermediaries between God and man, such as the Kings and priests who claimed as God's representatives on earth or even the incarnations of God on earth. Polytheism (shirk) curbed freedom of thought. Polytheism and superstition were the major obstacles to all kinds of progress. Superstitious beliefs were an obstruction in the pat of free enquiry. The search for new truths and discovery of nature's secrets remained forbidden areas for them for centuries. Before the Islamic revolution, the world had been swept by superstitious beliefs and idolatry. The revolution based on monotheism of Islam put an almost complete end to polytheism (shirk) The Greeks excelled in the fields of art and philosophy. Their contribution to the field of science (except Archimedes' hydrostatics) was actually quite negligible. Plato's teacher, Socrates (may be construed as a Haneef) never worshipped the pagan gods which were worshipped by the Athenians in Greece and instilled free enquiry among the youth of Athens and for that he was forced to drink hemlock as a punishment in 399 BC. Archimedes was killed by a Roman soldier in 212 BC failing to recognize him. The atmosphere for scientific progress did not exist in ancient Greece. Similarly, the mighty Roman Empire never produced a single scientist.
In Islam with its foundation of monotheism created an atmosphere and environment which stimulated scientific research that lead to the conquest of natural phenomena. The modern age which is the age of science and industry, of freedom and equality is the direct consequence of the Islamic revolution rooted in the Qur'an.
From the sixth century to the 10th century Europe was in dark ages while the Islamic civilization attained the pinnacles of science and technology. After the crusades the Europeans came in contact with the Islamic civilization. They went to Muslim universities in Spain, Sicily, Cairo, and Baghdad. They translated the Arabic works into Latin for over two hundred years. The European Renaissance started in the 15th century and culminated in the emergence of the modern industrial civilization. Islamic revolution is responsible for the emancipation of the human thought.
During the Abbasid era, paper was being manufactured on a large scale and so books could be produced without the dearth of paper. There were more than 400,000 books in the library of Cordova (Spain) in the tenth century, whereas in Europe at that time, the library of Canterbury- the top of the list of the Christian libraries- contained only 1800 books in the 13 the century.
In many countries scholars were born with creative minds who could think independently of the their fellow citizens. But due to the unfavorable atmosphere and hostile environment of times, their efforts could be brought to fruition. Their knowledge withered away before they could flower. On the other hand Islamic revolution produced favorable atmosphere, it unleashed a mighty flood of knowledge which had been kept pent up for thousands of years by the dam of polytheism (shirk) and superstition. For progress of Science and Technology an atmosphere of free investigation is essential. One may be surprised to know that even today there are some people and societies who believe that the earth is flat. Even today the Hindus with MD and Ph.D. degrees worship the Sun as god and believe that the lunar and solar eclipses are caused when the snakes Rahu and Ketu swallow them. One thousand years ago Abu Rayhan Al-Biruni explained how the solar and lunar eclipses are caused by the shadows of moon and earth falling on the sun and moon respectively. The Hindus believe in 320 million gods and goddesses. Even if one spends one minute in reciting the name of a god, the whole life is not enough to recite the names of 320 million gods and goddesses.
President
Islamic Research Foundation International, Inc.
Website: http://WWW.IRFI.ORG
Islamic Revolution
Before the time of the Prophet of Islam, the ancient civilizations such as Greek, Egyptian, Roman and Persian- all were polytheistic (shirk) in their beliefs. That is they worshipped natural phenomena such as the earth (Goddess Gaiga now in the west), rivers, mountains, sun, moon or stars. Only Islam was able to displace them from the pedestal of worship and created the intellectual frame of mind, which is known as the scientific revolution.
The polytheists believed the river to possess divine attributes. They believed the goddess of river caused the water to move and made it useful or harmful. In Islam the river is a creation of Allah and not a creator and it was a servant of Allah and not the Lord. Thus the Muslims found ways and means to exploit the rivers on a large scale. The history books tell us that there is no precedent in any nation to the large-scale irrigation system developed by the Spanish Muslims. The Spanish Muslims developed agriculture and created Departments of agriculture science and irrigation in the universities. They studied trees and carried out research on the properties of soil. The infertile lands were converted into orchards and lush green fields, in today's terms -a green revolution. Before this people treated rivers, springs and sea as gods. But the Muslims brought the green revolution because of their monotheistic thinking.
Polytheism (shirk) was prevalent until the 7th century. It was replaced with monotheism (Tawhid) by the Islamic Revolution. This in turn opened the doors of research and investigation by abolishing the practice of worshipping the natural phenomena. Modern industrial progress owes its existence to the Arab Muslims due to their creed of monotheism, which instilled them a mental and practical revolution. Islam changed the thinking of the Muslims and contributed to the modern scientific revolution. Historians acknowledge that Islam changed the face of the globe. Polytheism and superstition blocked the progress and advancement of human development. Islam encouraged the investigation of nature and destroyed the sanctity of nature.
Islam also destroyed the concept of intermediaries between God and man, such as the Kings and priests who claimed as God's representatives on earth or even the incarnations of God on earth. Polytheism (shirk) curbed freedom of thought. Polytheism and superstition were the major obstacles to all kinds of progress. Superstitious beliefs were an obstruction in the pat of free enquiry. The search for new truths and discovery of nature's secrets remained forbidden areas for them for centuries. Before the Islamic revolution, the world had been swept by superstitious beliefs and idolatry. The revolution based on monotheism of Islam put an almost complete end to polytheism (shirk) The Greeks excelled in the fields of art and philosophy. Their contribution to the field of science (except Archimedes' hydrostatics) was actually quite negligible. Plato's teacher, Socrates (may be construed as a Haneef) never worshipped the pagan gods which were worshipped by the Athenians in Greece and instilled free enquiry among the youth of Athens and for that he was forced to drink hemlock as a punishment in 399 BC. Archimedes was killed by a Roman soldier in 212 BC failing to recognize him. The atmosphere for scientific progress did not exist in ancient Greece. Similarly, the mighty Roman Empire never produced a single scientist.
In Islam with its foundation of monotheism created an atmosphere and environment which stimulated scientific research that lead to the conquest of natural phenomena. The modern age which is the age of science and industry, of freedom and equality is the direct consequence of the Islamic revolution rooted in the Qur'an.
From the sixth century to the 10th century Europe was in dark ages while the Islamic civilization attained the pinnacles of science and technology. After the crusades the Europeans came in contact with the Islamic civilization. They went to Muslim universities in Spain, Sicily, Cairo, and Baghdad. They translated the Arabic works into Latin for over two hundred years. The European Renaissance started in the 15th century and culminated in the emergence of the modern industrial civilization. Islamic revolution is responsible for the emancipation of the human thought.
During the Abbasid era, paper was being manufactured on a large scale and so books could be produced without the dearth of paper. There were more than 400,000 books in the library of Cordova (Spain) in the tenth century, whereas in Europe at that time, the library of Canterbury- the top of the list of the Christian libraries- contained only 1800 books in the 13 the century.
In many countries scholars were born with creative minds who could think independently of the their fellow citizens. But due to the unfavorable atmosphere and hostile environment of times, their efforts could be brought to fruition. Their knowledge withered away before they could flower. On the other hand Islamic revolution produced favorable atmosphere, it unleashed a mighty flood of knowledge which had been kept pent up for thousands of years by the dam of polytheism (shirk) and superstition. For progress of Science and Technology an atmosphere of free investigation is essential. One may be surprised to know that even today there are some people and societies who believe that the earth is flat. Even today the Hindus with MD and Ph.D. degrees worship the Sun as god and believe that the lunar and solar eclipses are caused when the snakes Rahu and Ketu swallow them. One thousand years ago Abu Rayhan Al-Biruni explained how the solar and lunar eclipses are caused by the shadows of moon and earth falling on the sun and moon respectively. The Hindus believe in 320 million gods and goddesses. Even if one spends one minute in reciting the name of a god, the whole life is not enough to recite the names of 320 million gods and goddesses.
Words of Wisdom from the Qur'an
From www.irfi.org
1. Respect and honour all human beings irrespective of their religion, color, race, sex, language, status, property, birth, profession/job and so on [17/70]
2. Talk straight, to the point, without any ambiguity or deception [33/70]
3. Choose best words to speak and say them in the best possible way [17/53, 2/83]
4. Do not shout. Speak politely keeping your voice low. [31/19]
5. Always speak the truth. Shun words that are deceitful and ostentatious [22/30]
6. Do not confound truth with falsehood [2/42]
7. Say with your mouth what is in your heart [3/167]
8. Speak in a civilized manner in a language that is recognised by the society and is commonly used [4/5]
9. When you voice an opinion, be just, even if it is against a relative [6/152]
10. Do not be a bragging boaster [31/18]
11. Do not talk, listen or do anything vain [23/3, 28/55]
12. Do not participate in any paltry. If you pass near a futile play, then pass by with dignity [25/72]
13. Do not verge upon any immodesty or lewdness whether surreptitious or overt [6/151].
14. If, unintentionally, any misconduct occurs by you, then correct yourself expeditiously [3/134].
15. Do not be contemptuous or arrogant with people [31/18]
16. Do not walk haughtily or with conceit [17/37, 31/18]
17. Be moderate in thy pace [31/19]
18. Walk with humility and sedateness [25/63]
19. Keep your gazes lowered devoid of any lecherous leers and salacious stares [24/30-31, 40/19].
20. If you do not have complete knowledge about anything, better keep your mouth shut. You might think that speaking about something without full knowledge is a trivial matter. But it might have grave consequences [24/15-16]
21. When you hear something malicious about someone, keep a favorable view about him/her until you attain full knowledge about the matter. Consider others innocent until they are proven guilty with solid and truthful evidence [24/12-13]
22. Ascertain the truth of any news, lest you smite someone in ignorance and afterwards repent of what you did [49/6]
23. Do not follow blindly any information of which you have no direct knowledge. (Using your faculties of perception and conception) you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning [17/36].
24. Never think that you have reached the final stage of knowledge and nobody knows more than yourself. Remember! Above everyone endowed with knowledge is another endowed with more knowledge [12/76]. Even the Prophet [p.b.u.h] was asked to keep praying, "O My sustainer! Advance me in knowledge." [20:114]
25. The believers are but a single Brotherhood. Live like members of one family, brothers and sisters unto one another [49/10].
26. Do not make mockery of others or ridicule others [49/11]
27. Do not defame others [49/11]
28. Do not insult others by nicknames [49/11]
29. Avoid suspicion and guesswork. Suspicion and guesswork might deplete your communal energy [49/12]
30. Spy not upon one another [49/12]
31. Do not backbite one another [49/12]
32. When you meet each other, offer good wishes and blessings for safety. One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy [4/86]
33. When you enter your own home or the home of somebody else, compliment the inmates [24/61]
34. Do not enter houses other than your own until you have sought permission; and then greet the inmates and wish them a life of blessing, purity and pleasure [24/27]
35. Treat kindly " Your parents " Relatives " The orphans " And those who have been left alone in the society [4/36]
36. Take care of " The needy, " The disabled " Those whose hard earned income is insufficient to meet their needs " And those whose businesses have stalled " And those who have lost their jobs. [4/36]
37. Treat kindly " Your related neighbours, and unrelated neighbours " Companions by your side in public gatherings, or public transportation. [4/36]
38. Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition [4/36]
39. Be nice to people who work under your care. [4/36]
40. Do not follow up what you have given to others to afflict them with reminders of your generosity [2/262].
41. Do not expect a return for your good behaviour, not even thanks [76/9]
42. Cooperate with one another in good deeds and do not cooperate with others in evil and bad matters [5/2]
43. Do not try to impress people on account of self-proclaimed virtues [53/32]
44. You should enjoin right conduct on others but mend your own ways first. Actions speak louder than words. You must first practice good deeds yourself, then preach [2/44]
45. Correct yourself and your families first [before trying to correct others] [66/6]
46. Pardon gracefully if anyone among you who commits a bad deed out of ignorance, and then repents and amends [6/54, 3/134]
47. Divert and sublimate your anger and potentially virulent emotions to creative energy, and become a source of tranquility and comfort to people [3/134]
48. Call people to the Way of your Lord with wisdom and beautiful exhortation. Reason with them most decently [16/125]
49. Leave to themselves those who do not give any importance to the Divine code and have adopted and consider it as mere play and amusement [6/70]
50. Sit not in the company of those who ridicule Divine Law unless they engage in some other conversation [4/140]
51. Do not be jealous of those who are blessed [4/54]
52. In your collective life, make rooms for others [58/11]
53. When invited to dine, Go at the appointed time. Do not arrive too early to wait for the preparation of meal or linger after eating to engage in bootless babble. Such things may cause inconvenience to the host [33/53]
54. Eat and drink [what is lawful] in moderation [7/31].
55. Do not squander your wealth senselessly [17/26]
56. Fulfil your promises and commitments [17/34]
57. Keep yourself clean, pure [9/108, 4/43, 5/6].
58. Dress-up in agreeable attire and adorn yourself with exquisite character from inside out [7/26]
59. Seek your provision only by fair endeavour [29/17, 2/188]
60. Do not devour the wealth and property of others unjustly, nor bribe the officials or the judges to deprive others of their possessions [2/188]
1. Respect and honour all human beings irrespective of their religion, color, race, sex, language, status, property, birth, profession/job and so on [17/70]
2. Talk straight, to the point, without any ambiguity or deception [33/70]
3. Choose best words to speak and say them in the best possible way [17/53, 2/83]
4. Do not shout. Speak politely keeping your voice low. [31/19]
5. Always speak the truth. Shun words that are deceitful and ostentatious [22/30]
6. Do not confound truth with falsehood [2/42]
7. Say with your mouth what is in your heart [3/167]
8. Speak in a civilized manner in a language that is recognised by the society and is commonly used [4/5]
9. When you voice an opinion, be just, even if it is against a relative [6/152]
10. Do not be a bragging boaster [31/18]
11. Do not talk, listen or do anything vain [23/3, 28/55]
12. Do not participate in any paltry. If you pass near a futile play, then pass by with dignity [25/72]
13. Do not verge upon any immodesty or lewdness whether surreptitious or overt [6/151].
14. If, unintentionally, any misconduct occurs by you, then correct yourself expeditiously [3/134].
15. Do not be contemptuous or arrogant with people [31/18]
16. Do not walk haughtily or with conceit [17/37, 31/18]
17. Be moderate in thy pace [31/19]
18. Walk with humility and sedateness [25/63]
19. Keep your gazes lowered devoid of any lecherous leers and salacious stares [24/30-31, 40/19].
20. If you do not have complete knowledge about anything, better keep your mouth shut. You might think that speaking about something without full knowledge is a trivial matter. But it might have grave consequences [24/15-16]
21. When you hear something malicious about someone, keep a favorable view about him/her until you attain full knowledge about the matter. Consider others innocent until they are proven guilty with solid and truthful evidence [24/12-13]
22. Ascertain the truth of any news, lest you smite someone in ignorance and afterwards repent of what you did [49/6]
23. Do not follow blindly any information of which you have no direct knowledge. (Using your faculties of perception and conception) you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning [17/36].
24. Never think that you have reached the final stage of knowledge and nobody knows more than yourself. Remember! Above everyone endowed with knowledge is another endowed with more knowledge [12/76]. Even the Prophet [p.b.u.h] was asked to keep praying, "O My sustainer! Advance me in knowledge." [20:114]
25. The believers are but a single Brotherhood. Live like members of one family, brothers and sisters unto one another [49/10].
26. Do not make mockery of others or ridicule others [49/11]
27. Do not defame others [49/11]
28. Do not insult others by nicknames [49/11]
29. Avoid suspicion and guesswork. Suspicion and guesswork might deplete your communal energy [49/12]
30. Spy not upon one another [49/12]
31. Do not backbite one another [49/12]
32. When you meet each other, offer good wishes and blessings for safety. One who conveys to you a message of safety and security and also when a courteous greeting is offered to you, meet it with a greeting still more courteous or (at least) of equal courtesy [4/86]
33. When you enter your own home or the home of somebody else, compliment the inmates [24/61]
34. Do not enter houses other than your own until you have sought permission; and then greet the inmates and wish them a life of blessing, purity and pleasure [24/27]
35. Treat kindly " Your parents " Relatives " The orphans " And those who have been left alone in the society [4/36]
36. Take care of " The needy, " The disabled " Those whose hard earned income is insufficient to meet their needs " And those whose businesses have stalled " And those who have lost their jobs. [4/36]
37. Treat kindly " Your related neighbours, and unrelated neighbours " Companions by your side in public gatherings, or public transportation. [4/36]
38. Be generous to the needy wayfarer, the homeless son of the street, and the one who reaches you in a destitute condition [4/36]
39. Be nice to people who work under your care. [4/36]
40. Do not follow up what you have given to others to afflict them with reminders of your generosity [2/262].
41. Do not expect a return for your good behaviour, not even thanks [76/9]
42. Cooperate with one another in good deeds and do not cooperate with others in evil and bad matters [5/2]
43. Do not try to impress people on account of self-proclaimed virtues [53/32]
44. You should enjoin right conduct on others but mend your own ways first. Actions speak louder than words. You must first practice good deeds yourself, then preach [2/44]
45. Correct yourself and your families first [before trying to correct others] [66/6]
46. Pardon gracefully if anyone among you who commits a bad deed out of ignorance, and then repents and amends [6/54, 3/134]
47. Divert and sublimate your anger and potentially virulent emotions to creative energy, and become a source of tranquility and comfort to people [3/134]
48. Call people to the Way of your Lord with wisdom and beautiful exhortation. Reason with them most decently [16/125]
49. Leave to themselves those who do not give any importance to the Divine code and have adopted and consider it as mere play and amusement [6/70]
50. Sit not in the company of those who ridicule Divine Law unless they engage in some other conversation [4/140]
51. Do not be jealous of those who are blessed [4/54]
52. In your collective life, make rooms for others [58/11]
53. When invited to dine, Go at the appointed time. Do not arrive too early to wait for the preparation of meal or linger after eating to engage in bootless babble. Such things may cause inconvenience to the host [33/53]
54. Eat and drink [what is lawful] in moderation [7/31].
55. Do not squander your wealth senselessly [17/26]
56. Fulfil your promises and commitments [17/34]
57. Keep yourself clean, pure [9/108, 4/43, 5/6].
58. Dress-up in agreeable attire and adorn yourself with exquisite character from inside out [7/26]
59. Seek your provision only by fair endeavour [29/17, 2/188]
60. Do not devour the wealth and property of others unjustly, nor bribe the officials or the judges to deprive others of their possessions [2/188]
"People of The Book" & The Muslims
The Natural Alliance Between Christianity, Judaism and Islam
HARUN YAHYA
Islam is a religion of peace, love and tolerance. Today, however, some circles have been presenting a false image of Islam, as if there were conflict between Islam and the adherents of the two other monotheistic religions. Yet Islam's view of Jews and Christians, who are named "the People of the Book" in the Koran, is very friendly and tolerant.
This attitude towards the People of the Book developed during the years of the birth of Islam. At that time, Muslims were a minority, struggling to protect their faith and suffering oppression and torture from the pagans of the city of Mecca. Due to this persecution, some Muslims decided to flee Mecca and shelter in a safe country with a just ruler. The Prophet Muhammad told them to take refuge with King Negus, the Christian king of Ethiopia. The Muslims who followed this advice found a very fair administration that embraced them with love and respect when they went to Ethiopia. King Negus refused the demands of the pagan messengers who asked him to surrender the Muslims to them, and announced that Muslims could live freely in his country.
Such attitudes of Christian people that are based on the concepts of compassion, mercy, modesty and justice, constitute a fact that God has pointed out in the Koran. A verse of the Koran states:
… You will find the people most affectionate to those who believe are those who say, 'We are Christians.' That is because some of them are priests and monks and because they are not arrogant. (Surat al-Ma'ida, 82)
The Common Beliefs and Values of the People of the Book with Muslims
Christian and Muslim belief have many aspects in common. Judaism too shares many beliefs with Islam. All true adherents of these three great religions:
believe that God has created the entire universe out of nothing and that He dominates all that exists with His omnipotence.
believe that God has created man and living things in a miraculous way and that man possesses a soul granted him by God.
believe that besides Jesus, Moses or Muhammad, God sent many prophets such as Noah, Abraham, Isaac and Joseph throughout history, and they love all these prophets.
believe in resurrection, Heaven and Hell and angels, and that God has created our lives with a certain destiny.
The beliefs of the People of the Book are in harmony with Muslims, not only in terms of faith-related issues, but also of moral values. Today, in a world where such immoralities as adultery, homosexuality, drug addiction and a model of egoism and self-seeking cruelty have grown widespread, the People of the Book and Muslims share the same virtues: Honor, chastity, humility, self-sacrifice, honesty, compassion, mercy and unconditional love…
According To The Koran, Muslims, Jews And Christians Should Live In Friendship
It is evident there are ample grounds for an alliance between the "People of the Book" and Muslims. This is also very evident in the Koran. In the relevant verses of the Koran, there is a significant difference between the People of the Book and the idolaters. This is especially emphasized in the area of social life. For example, it is said concerning the idolaters: "(they) are unclean, so after this year they should not come near the Masjid al-Haram (Kaaba)." (Surat at-Tawba: 28) Idolaters are people who obey no divine law, have no moral precepts and who are capable of committing every kind of degrading and perverse action without hesitation.
But while they basically rely on God's revelation, the People of the Book have moral precepts and know what is lawful and what is not. For this reason, if one of the People of the Book cooks some food, it is lawful for Muslims to eat it. In the same way, permission has been given for a Muslim man to marry a woman from among the People of the Book. On this subject God commands:
Today all good things have been made lawful for you. And the food of those given the Book is also lawful for you and your food is lawful for them. So are chaste women from among the believers and chaste women of those given the Book before you, once you have given them their dowries in marriage, not in fornication or taking them as lovers. But as for anyone who disbelieve, his actions will come to nothing and in the hereafter he will be among the losers. (Surat al-Mai'da: 5)
These commands show that bonds of kinship may be established as a result of the marriage of a Muslim with a woman from the People of the Book, and that those on each side of the union can accept an invitation to a meal. These are the fundamentals that will ensure the establishment of equitable human relationships and a happy communal life. Since the Koran enjoins this equitable and tolerant attitude, it is unthinkable that a Muslim could take an opposing view.
Monasteries, Churches And Synagogues Should Be Respected
Another important fact we learn from the Koran is that Muslims must respect Jewish and Christian places of worship. In the Koran, the places of worship of the People of the Book, i.e. monasteries, churches and synagogues, are mentioned as places of worship protected by God.
…if God had not driven some people back by means of others, monasteries, churches, synagogues and mosques, where God's name is mentioned much, would have been pulled down and destroyed. God will certainly help those who help Him - God is All-Strong, Almighty. (Surat al-Hajj: 40 )
This verse shows all Muslims the importance of respecting and protecting the sanctuaries of Christians and Jews.
Indeed, in the Koran God commands Muslims not to harbor any enmity towards any people. In many verses, friendship is recommended, even with idolaters. God even refers to the idolaters at war with Muslims in this way: "If any of the idolaters ask you for protection, give them protection until they have heard the words of God. Then convey them to a place where they are safe." (Surat at-Tawba: 6)
Jews and Christians, however, are much closer to Muslims than idolaters. Each of these religions has its book, that is, they are subject to a revelation sent down by God. They know what is right and what is wrong, what is lawful and what is unlawful. They know they will give an account to God, and they love and revere His prophets. This shows that Muslims and the people of the book can live easily together and cooperate.
HARUN YAHYA
Islam is a religion of peace, love and tolerance. Today, however, some circles have been presenting a false image of Islam, as if there were conflict between Islam and the adherents of the two other monotheistic religions. Yet Islam's view of Jews and Christians, who are named "the People of the Book" in the Koran, is very friendly and tolerant.
This attitude towards the People of the Book developed during the years of the birth of Islam. At that time, Muslims were a minority, struggling to protect their faith and suffering oppression and torture from the pagans of the city of Mecca. Due to this persecution, some Muslims decided to flee Mecca and shelter in a safe country with a just ruler. The Prophet Muhammad told them to take refuge with King Negus, the Christian king of Ethiopia. The Muslims who followed this advice found a very fair administration that embraced them with love and respect when they went to Ethiopia. King Negus refused the demands of the pagan messengers who asked him to surrender the Muslims to them, and announced that Muslims could live freely in his country.
Such attitudes of Christian people that are based on the concepts of compassion, mercy, modesty and justice, constitute a fact that God has pointed out in the Koran. A verse of the Koran states:
… You will find the people most affectionate to those who believe are those who say, 'We are Christians.' That is because some of them are priests and monks and because they are not arrogant. (Surat al-Ma'ida, 82)
The Common Beliefs and Values of the People of the Book with Muslims
Christian and Muslim belief have many aspects in common. Judaism too shares many beliefs with Islam. All true adherents of these three great religions:
believe that God has created the entire universe out of nothing and that He dominates all that exists with His omnipotence.
believe that God has created man and living things in a miraculous way and that man possesses a soul granted him by God.
believe that besides Jesus, Moses or Muhammad, God sent many prophets such as Noah, Abraham, Isaac and Joseph throughout history, and they love all these prophets.
believe in resurrection, Heaven and Hell and angels, and that God has created our lives with a certain destiny.
The beliefs of the People of the Book are in harmony with Muslims, not only in terms of faith-related issues, but also of moral values. Today, in a world where such immoralities as adultery, homosexuality, drug addiction and a model of egoism and self-seeking cruelty have grown widespread, the People of the Book and Muslims share the same virtues: Honor, chastity, humility, self-sacrifice, honesty, compassion, mercy and unconditional love…
According To The Koran, Muslims, Jews And Christians Should Live In Friendship
It is evident there are ample grounds for an alliance between the "People of the Book" and Muslims. This is also very evident in the Koran. In the relevant verses of the Koran, there is a significant difference between the People of the Book and the idolaters. This is especially emphasized in the area of social life. For example, it is said concerning the idolaters: "(they) are unclean, so after this year they should not come near the Masjid al-Haram (Kaaba)." (Surat at-Tawba: 28) Idolaters are people who obey no divine law, have no moral precepts and who are capable of committing every kind of degrading and perverse action without hesitation.
But while they basically rely on God's revelation, the People of the Book have moral precepts and know what is lawful and what is not. For this reason, if one of the People of the Book cooks some food, it is lawful for Muslims to eat it. In the same way, permission has been given for a Muslim man to marry a woman from among the People of the Book. On this subject God commands:
Today all good things have been made lawful for you. And the food of those given the Book is also lawful for you and your food is lawful for them. So are chaste women from among the believers and chaste women of those given the Book before you, once you have given them their dowries in marriage, not in fornication or taking them as lovers. But as for anyone who disbelieve, his actions will come to nothing and in the hereafter he will be among the losers. (Surat al-Mai'da: 5)
These commands show that bonds of kinship may be established as a result of the marriage of a Muslim with a woman from the People of the Book, and that those on each side of the union can accept an invitation to a meal. These are the fundamentals that will ensure the establishment of equitable human relationships and a happy communal life. Since the Koran enjoins this equitable and tolerant attitude, it is unthinkable that a Muslim could take an opposing view.
Monasteries, Churches And Synagogues Should Be Respected
Another important fact we learn from the Koran is that Muslims must respect Jewish and Christian places of worship. In the Koran, the places of worship of the People of the Book, i.e. monasteries, churches and synagogues, are mentioned as places of worship protected by God.
…if God had not driven some people back by means of others, monasteries, churches, synagogues and mosques, where God's name is mentioned much, would have been pulled down and destroyed. God will certainly help those who help Him - God is All-Strong, Almighty. (Surat al-Hajj: 40 )
This verse shows all Muslims the importance of respecting and protecting the sanctuaries of Christians and Jews.
Indeed, in the Koran God commands Muslims not to harbor any enmity towards any people. In many verses, friendship is recommended, even with idolaters. God even refers to the idolaters at war with Muslims in this way: "If any of the idolaters ask you for protection, give them protection until they have heard the words of God. Then convey them to a place where they are safe." (Surat at-Tawba: 6)
Jews and Christians, however, are much closer to Muslims than idolaters. Each of these religions has its book, that is, they are subject to a revelation sent down by God. They know what is right and what is wrong, what is lawful and what is unlawful. They know they will give an account to God, and they love and revere His prophets. This shows that Muslims and the people of the book can live easily together and cooperate.
Wednesday, December 27, 2006
THE QUR'AN
From: www.thewaytotruth.org
In accordance with humanity's worth and value, and considering the human heart, spirit, mind, and physical being, the Qur'an descended from the Highest of the High. Containing the most perfect messages, it is a collection of Divine Laws.
Followed today by more than one billion people, the Qur'an is a unique book that, with its eternal and unchanging divine principles, guides everyone to the shortest and most illuminated road to happiness.
The Qur'an has been a source of light for the most magnificent and enlightened communities that have ruled the world, those that have produced thousands of scholars, philosophers and thinkers. In this sense, no other rule is equal to its rule.
Since the day it was revealed, the Qur'an has encountered many objections and criticisms. However, the Qur'an has always emerged unscathed and so continues to reflect its victory.
The Qur'an crystallizes in the heart, illumines the spirit, and exhibits truths from beginning to end. Only believers who can sense all the beauty of the universe in a single flower and see rainstorms in a drop of water can know and understand its real countenance.
The Qur'an possesses such a style that Arab and foreign linguists and literary men and women who heard its verses bowed before it. Those who recognized its truth and understood its contents bowed before this masterpiece of eloquence.
Muslims can reach unity only by affirming and believing the Qur'an. Those who cannot do so cannot be Muslim, nor can they establish any lasting unity among themselves.
Saying that "faith is a matter of conscience" means "I affirm God, His Prophet, and the Qur'an" with my tongue and my conscience. Every act of worship connected to this understanding manifests this affirmation.
When humanity was floundering in the brutality of ignorance and unbelief, the Qur'an burst forth in a flood of enlightenment that drowned the world in its light. The Qur'an engendered a revolution without parallel or equal. History is a sufficient witness!
The Qur'an teaches in a most balanced way the meaning and nature of humanity, and the truth and wisdom, as well as the Essence, Attributes, and Names of God. No other book can equal it in this field. Look at the wisdom of scholarly saints and the philosophy of true philosophers, and you will understand.
The Qur'an is the unique book commanding true justice, real freedom, balanced equality, goodness, honor, virtue, and compassion for all creation. It is also the matchless book forbidding oppression, polytheism, injustice, ignorance, bribery, interest, lying, and bearing false witness.
The Qur'an is the only book that, protecting the orphan, the poor and the innocent, puts the king and the slave, the commander and the private, the plaintiff and the defendant in the same chair and then judges them.
Claiming that the Qur'an is a source of superstition is nothing more than repeating the words uttered by ignorant Arabs fourteen centuries ago. Such a view ridicules wisdom and true philosophy.
If only those who criticize the Qur'an and the things it brought could produce something to guarantee the order, harmony, peace and safety of human life even in a short, temporary period... Actually, it's very difficult to understand this perversity and obstinacy when faced with the miserable and unbalanced civilizations based on principles foreign to the Qur'an, and the troubled, depressed, and moaning hearts of those deprived of its light.
The most orderly life for humanity is that breathed by the Qur'an. In fact, some of the beautiful things that are today universally commended and applauded are the exact things encouraged by the Qur'an centuries ago. So, whose fault it is if Muslims are in an miserable situation today?
Those who criticize the Qur'an as if it were their profession generally have only a vague and superficial knowledge of its contents. It is ironic that such people feel free to vent their opinions without researching the Qur'an or even reading it. Actually, there is no difference between their attitude and the obstinacy some ignorant people show in the face of (positive) sciences. It seems that we must continue to wait for people to awaken to truth.
Those who have faith in Prophet Muhammad, upon him be peace and blessings, and the Qur'an have faith in God. Those who do not believe in the Qur'an do not believe in Prophet Muhammad, and those who do not believe in Prophet Muhammad do not believe in God. These are the real dimensions of being a Muslim.
The Qur'an enables people to rise to the highest level, namely the station of being addressed by God. Those who are conscious of being in this position hear their Lord speak to them through the Qur'an. If they take an oath that they speak with their Lord, they will not be among those who swear falsely.
Even though we are still in this world, when we enter the Qur'an's enlightened climate we feel that we are passing through the grave and the intermediate world (between this and the next), experiencing the Day of Judgment and the Sirat (bridge), shuddering at the horror of Hell, and walking on Heaven's tranquil slopes.
Those who have prevented Muslims from understanding the Qur'an and perceiving it in depth have thus removed them from Islam's spirit and essence.
In the near future, and under humanity's gazes of commendation and amazement, the streams of knowledge, technique, and art flowing toward the Qur'anic ocean will fall into their essential source and unite with it. At that time, scholars, researchers, and artists will find themselves in that same ocean.
It should not be too hard to see the future as the Age of the Qur'an, for it is the word of One Who sees the past, present, and future at the same moment.
Recommended Reading:
The Holy Qur'an
In accordance with humanity's worth and value, and considering the human heart, spirit, mind, and physical being, the Qur'an descended from the Highest of the High. Containing the most perfect messages, it is a collection of Divine Laws.
Followed today by more than one billion people, the Qur'an is a unique book that, with its eternal and unchanging divine principles, guides everyone to the shortest and most illuminated road to happiness.
The Qur'an has been a source of light for the most magnificent and enlightened communities that have ruled the world, those that have produced thousands of scholars, philosophers and thinkers. In this sense, no other rule is equal to its rule.
Since the day it was revealed, the Qur'an has encountered many objections and criticisms. However, the Qur'an has always emerged unscathed and so continues to reflect its victory.
The Qur'an crystallizes in the heart, illumines the spirit, and exhibits truths from beginning to end. Only believers who can sense all the beauty of the universe in a single flower and see rainstorms in a drop of water can know and understand its real countenance.
The Qur'an possesses such a style that Arab and foreign linguists and literary men and women who heard its verses bowed before it. Those who recognized its truth and understood its contents bowed before this masterpiece of eloquence.
Muslims can reach unity only by affirming and believing the Qur'an. Those who cannot do so cannot be Muslim, nor can they establish any lasting unity among themselves.
Saying that "faith is a matter of conscience" means "I affirm God, His Prophet, and the Qur'an" with my tongue and my conscience. Every act of worship connected to this understanding manifests this affirmation.
When humanity was floundering in the brutality of ignorance and unbelief, the Qur'an burst forth in a flood of enlightenment that drowned the world in its light. The Qur'an engendered a revolution without parallel or equal. History is a sufficient witness!
The Qur'an teaches in a most balanced way the meaning and nature of humanity, and the truth and wisdom, as well as the Essence, Attributes, and Names of God. No other book can equal it in this field. Look at the wisdom of scholarly saints and the philosophy of true philosophers, and you will understand.
The Qur'an is the unique book commanding true justice, real freedom, balanced equality, goodness, honor, virtue, and compassion for all creation. It is also the matchless book forbidding oppression, polytheism, injustice, ignorance, bribery, interest, lying, and bearing false witness.
The Qur'an is the only book that, protecting the orphan, the poor and the innocent, puts the king and the slave, the commander and the private, the plaintiff and the defendant in the same chair and then judges them.
Claiming that the Qur'an is a source of superstition is nothing more than repeating the words uttered by ignorant Arabs fourteen centuries ago. Such a view ridicules wisdom and true philosophy.
If only those who criticize the Qur'an and the things it brought could produce something to guarantee the order, harmony, peace and safety of human life even in a short, temporary period... Actually, it's very difficult to understand this perversity and obstinacy when faced with the miserable and unbalanced civilizations based on principles foreign to the Qur'an, and the troubled, depressed, and moaning hearts of those deprived of its light.
The most orderly life for humanity is that breathed by the Qur'an. In fact, some of the beautiful things that are today universally commended and applauded are the exact things encouraged by the Qur'an centuries ago. So, whose fault it is if Muslims are in an miserable situation today?
Those who criticize the Qur'an as if it were their profession generally have only a vague and superficial knowledge of its contents. It is ironic that such people feel free to vent their opinions without researching the Qur'an or even reading it. Actually, there is no difference between their attitude and the obstinacy some ignorant people show in the face of (positive) sciences. It seems that we must continue to wait for people to awaken to truth.
Those who have faith in Prophet Muhammad, upon him be peace and blessings, and the Qur'an have faith in God. Those who do not believe in the Qur'an do not believe in Prophet Muhammad, and those who do not believe in Prophet Muhammad do not believe in God. These are the real dimensions of being a Muslim.
The Qur'an enables people to rise to the highest level, namely the station of being addressed by God. Those who are conscious of being in this position hear their Lord speak to them through the Qur'an. If they take an oath that they speak with their Lord, they will not be among those who swear falsely.
Even though we are still in this world, when we enter the Qur'an's enlightened climate we feel that we are passing through the grave and the intermediate world (between this and the next), experiencing the Day of Judgment and the Sirat (bridge), shuddering at the horror of Hell, and walking on Heaven's tranquil slopes.
Those who have prevented Muslims from understanding the Qur'an and perceiving it in depth have thus removed them from Islam's spirit and essence.
In the near future, and under humanity's gazes of commendation and amazement, the streams of knowledge, technique, and art flowing toward the Qur'anic ocean will fall into their essential source and unite with it. At that time, scholars, researchers, and artists will find themselves in that same ocean.
It should not be too hard to see the future as the Age of the Qur'an, for it is the word of One Who sees the past, present, and future at the same moment.
Recommended Reading:
The Holy Qur'an
ISLAMIC ECONOMY
From www.islamvoice.com
Attempt to Justify Interest an Exercise in futility
By. Dr. Syed Thanvir Ahmed
It is not new for a few misguided Muslims to raise controversies regarding the prohibition of Riba or interest in Islam. Many unsuccessful attempts have been made in the past to justify the institution of interest. All this has been done in the name of Qur’an and Sunnah.
The latest in this series is a small booklet entitled “ The Qur’anic concept of Riba”
by Muhammad Shafi J.Aga.
Published by M.J. Aga,
Malvani, H. Colony, Mumbai-400 095, pages-26.
The author insists that a reasonable rate of interest (May Allah SWT protect us) is advocated by Qur’an itself. He gives two reasons. One is that since the value of money falls over a period of time due to inflation, charging of interest equivalent to the rate of inflation by the lender is justified. The second reason which, according to the author, justifies charging of interest is to meet the cost of lending such as salaries to employees etc. incurred by banks and also to get a share in the profits. This cost also includes the cost of borrowing by the banks who have to pay interest to their depositors.
The above reasoning is not new. It overlooks the fact that a much higher rate of return can be earned both by the depositors as well as the banks if the Islamic principles of business and trade are adopted. The author does not have any justification which is based upon Qur’an and Sunnah. His entire argument is based upon his lack of understanding of not only the religion of Islam and the principles of Economics given by Islam but also lack of understanding of the subject of Economics given by Islam but also a lack of understanding of the subject of Economics itself. It is necessary to clear some of these misunderstandings and misconceptions. These clarifications are based upon (a) The religious argument and (b) the Economic argument as is generally understood in the western framework.
(i) The Religious Argument
As pointed out by Dr. Md. Uzair, the Holy Qur’an prohibits interest repeatedly and is put as “ (i) Madness (Takhabbut), (ii) a thing God wants to ‘destroy’ (Mahq), (iii) a thing which if not abandoned deserves a ‘war’ (Harb) from God, (iv) a thing which is anti-thesis of faith (Iman) or in other words infidelity (Kufr), and (v) a thing if persisted in which calls for permanent abode in hell (Khulud fin-Nar)”. It may be noted that the Qur’an uses an extremely strong language while prohibiting interest. It clarifies that trade and usury are not the same. It goes to the extent of issuing a “notice of war from Allah and His Messenger” (2:279). One should ponder over these verses of Qur’an before taking a stand on the issue. A Hadith of the Prophet (Pbuh) says: “once incest and interest abounds in a society, the wrath of thy Lord will be fall the citizens”. Thus interest is held to be as bad as incest. In another Hadith charging interest is held to be many times bigger sin than the sins of adultery. The renowned Islamic scholar Dr. Yusuf Ali Qurdavi holds that the question of prohibition of interest is a settled issue and that “there is no provision left in it for any reformist to re-interpret and provide any excuse for stating anything otherwise”. He states that it is “an issue which has withstood the test of consensus (Ijmah) of ummah of the present day as well as of the past”
A series of conferences and Seminars have been held recently in which the most knowledgeable scholars participated. The first international Islamic Economic Conference held at Makkah in February, 1976 and a Seminar held subsequently at Cairo are worth mentioning. Hundreds of specialists reaffirmed the stand that interest in all its forms is prohibited in Islam. For a true Muslim the above arguments are sufficient to convince that interest is prohibited in Islam. However, for those who still have misgivings the following few lines should, Allah willing, convince them.
Syed Hamed Abdul Rahman Alkaff of the Islamic Research Academy, Karachi, in one of his publications, summaries the views of three great Imams, that is, Imam Zaid Bin Ali (80-122 H), Imam Malik Bin Anas (95-179 H) and Iman Mohammed Bin Idris All Shafaee (150-204 H). All the three great Imams hold that addition to the price in a transaction as a compensation for the time factor (time gap caused by payment at a later date) amounts to charging interest and that it is haraam (forbidden). It is held that discounting of principal amount if repayment is made prior to the date of repayment amounts to interest and is prohibited. So also discounting of price for purchases on cash payment is also prohibited. Al Beihaqi reports three sayings of the most prominent legal experts of the generation of the Prophet’s companions in this regard. These three great jurists are Hazrat Omar Bin Khattab, his son Hazrat Abdulla Bin Omar and Hazrat Zaid Bin Thabit (R.A.). Imam Abu Hanifa also confirms these sayings. Thus there was no controversy in the early Islamic period and every one accepted it as prohibited.
More recently renowned scholar Sayyed Qutb held that there is no exception in the prohibition of interest and that it is prohibited in loans as well as sales, in taking as well as in giving and in writing and witnessing. Mohmud Abu argues that Islam prohibits fixed amount of profit without risk of loss or profit. It is so much a dreaded thing that anything amounting to interest is prohibited. He quotes Ahadees to show that even renting of land with the land owner not contributing any capital or labour and getting fixed returns in the form of rent is not permitted on the same grounds. Similarly, Maulana Mawdudi, Anwar Iqbal Qureshi, Nejatullah Siddiqui and a host of others take an extremely clear stand that interest in all its forms is prohibited and unlawful. These are all great scholars who have spent their entire life in acquiring knowledge from the most original and authentic sources. Can we claim to have done the same? A reading of the book, which is under review, clearly shows that it is lacking in such knowledge.
Interest was prohibited under Christianity also. The Old Testament states “If thou lend money to any of my people that is poor by thee, thou shall not be to him as an usurer, neither shalt thou lay upon him usury”. (Exodus 22:25-26). The New Testament quotes Prophet Jesus (Pbuh) as saying “And if you lend to those from whom you expect a return, what credit is that to you? Sinners lend to sinners as well, to get back an equal amount. But love your enemies, do good and lend without prospect of return” (Luke 6:33-35) Great Roman Catholic writers like Augustine condemn usury as “detestable, odious, and execrable a thing”. Similarly Aristotle and Acquinas condemn usury. Even Jews quote ‘Torah’ to state that interest is prohibited while lending money to a Jew, though they are permitted to charge interest if the borrower is a non-Jew.
(ii) The Economic Argument
The doubts expressed by the author of the book, which is under review, can easily be dispelled if we look into the Economic literature and the latest developments in various countries. An interest free economy is defended on the grounds of Growth, Stability and Distributive justice - the fundamental problems dealt by Economic Theory.
It is now an accepted fact that the greatest hindrance to growth is the institution of interest. Prudhon observed “why are we short of houses, machinery and ships? Because money is a sentinel posted at the entrance to the markets with orders to let no one pass”. John Maynard Keynes argued that the best way to revive the economy is to increase the money supply so that the rate of interest falls. A fall in the rate of interest would lead to higher investment, employment and output. In fact Keynes held that ultimately an ideal economy is one wherein interest does not exist.
This writer, in one of his papers, has shown, using modern economic tools of analysis, that high rates of economic growth can be achieved only through the abolition of interest. Higher investment is extremely essential for economic growth. For investment to take placXe, economists say that the Marginal efficiency of capital (MEC) should be higher than the rate of interest. Therefore interest determines investment and thus employment and growth. In the absence of interest, the cost of holding idle cash balances or hoarding money and the MEC will determine the level of investment instead of rate of interest and MEC. Investment so determined will definitely be extremely high. If one goes into this analysis in greater detail one will understand the significance of the following verse of the Holy Qur’an. “Allah will deprive usury of all blessings, But will give increase for deeds of charity” (2.276). It has been shown in the above paper that the prohibition of interest and the insistence upon Zakah and charity will ensure a higher and higher growth rate for the economy on a continuing basis bringing prosperity to rich and poor.
Economists like Milton Friedman, Kindleberger and H.C. Simon hold fixed interest rates to be responsible for instability. Friedman contends that changes in rate of interest bring about either inflation or deflation and both are harmful to the Society. He therefore argues “ Our final rule for the optimum quantity of money is that it will be attained by a rate of price deflation that makes the nominal rate of interest equal to zero” (Friedman, 1969). This proposition is known as Friedman’s Rule, and it is “one of the most celebrated propositions in modern monetary theory”. (Woodford, 1995) Hence, Yousifi, McCormick and Abizadeh argue that Islam’s prohibition of interest has proved to be of much significance with this realisation in the west.
The recent developments in Asia where the so called Asian tigers (the East Asian countries) have collapsed from the high rates of growth and prosperity which they had attained during the last ten-fifteen years, has made economists to reassess their assumptions. It is proved beyond doubt that the most important factor contributing to the Asian crises is the institution of interest and the interest based transactions. The Indian experience of the last couple of years where efforts made by the Government to revive the economy have failed strengthens our argument. The Government is forced to reduce the rate of interest realising that interest is the factor responsible for the current problem of lower growth, falling exports and increasing inflation.
Mehra and Prescott (1985), Siegel(1992) and Darrat (1988) through their studies on “Equity premium puzzle”, have found that even though stocks carry risk, they offer much higher returns than bonds, which proves the superiority of Islamic principles of business and industry. In an article published in the World Bank’s June 1997 issue of ‘Finance and Development’, Zamir Iqbal has convincingly argued that the Islamic Financial system “encourages risk sharing, promotes entrepreneurship, discourages speculative behaviour and emphasises the sanctity of contracts”.
Josh Martin in his article in ‘Management Review’, New York, points out that U.S. companies doing business globally “are turning to Islamic finance as an alternative source of funding for everything from trade finance to equipment leasing” - Multinationals such as General Motors, IBM, Xerox, Enron and Shell have used Islamic Banks to finance their activities. Citibank opened its City Islamic Investment Bank in 1996. The Islamic banks have now assets exceeding $ 160 billion. There are more than 100 financial institutions operating in 45 different countries based upon Islamic principles. Their annual growth rates are more than 15 percent. Multilateral organisations such as IFC have successfully completed funding arrangements in various countries amounting to $ 40 million. These facts show that it is no longer a blind belief that interest free economy can function. It shows that the foundation laid by Imam Abu Haneefa in establishing an interest free bank having deposits of more than 50 million Dinars is now revived and structures of modern business are being constructed on it.
As far as the distribution aspect is concerned, not much needs to be written because everyone accepts that interest is exploitative and has resulted in increasing inequalities in the distribution of income and wealth.
I hope that Mr. Mohammad Shafi Aga will make efforts to study the interest free banking system, with an open mind. This system ensures that the depositors, the banks and the borrowers get much higher returns than what they would get under the traditional interest based banking system can offer. One should realise that religion is not a matter that can be taken lightly. It is not one’s own limited knowledge or thinking powers which are paramount in the matters of religion. What are paramount are the words of Allah (SWT) and the Sunnah of the Prophet (Pbuh).
(*. Author is Deputy Secretary to Govt. of Karnataka, Finance Department, 12th Floor, Vishveshwaraiah Main Tower, Bangalore-560001.)
Attempt to Justify Interest an Exercise in futility
By. Dr. Syed Thanvir Ahmed
It is not new for a few misguided Muslims to raise controversies regarding the prohibition of Riba or interest in Islam. Many unsuccessful attempts have been made in the past to justify the institution of interest. All this has been done in the name of Qur’an and Sunnah.
The latest in this series is a small booklet entitled “ The Qur’anic concept of Riba”
by Muhammad Shafi J.Aga.
Published by M.J. Aga,
Malvani, H. Colony, Mumbai-400 095, pages-26.
The author insists that a reasonable rate of interest (May Allah SWT protect us) is advocated by Qur’an itself. He gives two reasons. One is that since the value of money falls over a period of time due to inflation, charging of interest equivalent to the rate of inflation by the lender is justified. The second reason which, according to the author, justifies charging of interest is to meet the cost of lending such as salaries to employees etc. incurred by banks and also to get a share in the profits. This cost also includes the cost of borrowing by the banks who have to pay interest to their depositors.
The above reasoning is not new. It overlooks the fact that a much higher rate of return can be earned both by the depositors as well as the banks if the Islamic principles of business and trade are adopted. The author does not have any justification which is based upon Qur’an and Sunnah. His entire argument is based upon his lack of understanding of not only the religion of Islam and the principles of Economics given by Islam but also lack of understanding of the subject of Economics given by Islam but also a lack of understanding of the subject of Economics itself. It is necessary to clear some of these misunderstandings and misconceptions. These clarifications are based upon (a) The religious argument and (b) the Economic argument as is generally understood in the western framework.
(i) The Religious Argument
As pointed out by Dr. Md. Uzair, the Holy Qur’an prohibits interest repeatedly and is put as “ (i) Madness (Takhabbut), (ii) a thing God wants to ‘destroy’ (Mahq), (iii) a thing which if not abandoned deserves a ‘war’ (Harb) from God, (iv) a thing which is anti-thesis of faith (Iman) or in other words infidelity (Kufr), and (v) a thing if persisted in which calls for permanent abode in hell (Khulud fin-Nar)”. It may be noted that the Qur’an uses an extremely strong language while prohibiting interest. It clarifies that trade and usury are not the same. It goes to the extent of issuing a “notice of war from Allah and His Messenger” (2:279). One should ponder over these verses of Qur’an before taking a stand on the issue. A Hadith of the Prophet (Pbuh) says: “once incest and interest abounds in a society, the wrath of thy Lord will be fall the citizens”. Thus interest is held to be as bad as incest. In another Hadith charging interest is held to be many times bigger sin than the sins of adultery. The renowned Islamic scholar Dr. Yusuf Ali Qurdavi holds that the question of prohibition of interest is a settled issue and that “there is no provision left in it for any reformist to re-interpret and provide any excuse for stating anything otherwise”. He states that it is “an issue which has withstood the test of consensus (Ijmah) of ummah of the present day as well as of the past”
A series of conferences and Seminars have been held recently in which the most knowledgeable scholars participated. The first international Islamic Economic Conference held at Makkah in February, 1976 and a Seminar held subsequently at Cairo are worth mentioning. Hundreds of specialists reaffirmed the stand that interest in all its forms is prohibited in Islam. For a true Muslim the above arguments are sufficient to convince that interest is prohibited in Islam. However, for those who still have misgivings the following few lines should, Allah willing, convince them.
Syed Hamed Abdul Rahman Alkaff of the Islamic Research Academy, Karachi, in one of his publications, summaries the views of three great Imams, that is, Imam Zaid Bin Ali (80-122 H), Imam Malik Bin Anas (95-179 H) and Iman Mohammed Bin Idris All Shafaee (150-204 H). All the three great Imams hold that addition to the price in a transaction as a compensation for the time factor (time gap caused by payment at a later date) amounts to charging interest and that it is haraam (forbidden). It is held that discounting of principal amount if repayment is made prior to the date of repayment amounts to interest and is prohibited. So also discounting of price for purchases on cash payment is also prohibited. Al Beihaqi reports three sayings of the most prominent legal experts of the generation of the Prophet’s companions in this regard. These three great jurists are Hazrat Omar Bin Khattab, his son Hazrat Abdulla Bin Omar and Hazrat Zaid Bin Thabit (R.A.). Imam Abu Hanifa also confirms these sayings. Thus there was no controversy in the early Islamic period and every one accepted it as prohibited.
More recently renowned scholar Sayyed Qutb held that there is no exception in the prohibition of interest and that it is prohibited in loans as well as sales, in taking as well as in giving and in writing and witnessing. Mohmud Abu argues that Islam prohibits fixed amount of profit without risk of loss or profit. It is so much a dreaded thing that anything amounting to interest is prohibited. He quotes Ahadees to show that even renting of land with the land owner not contributing any capital or labour and getting fixed returns in the form of rent is not permitted on the same grounds. Similarly, Maulana Mawdudi, Anwar Iqbal Qureshi, Nejatullah Siddiqui and a host of others take an extremely clear stand that interest in all its forms is prohibited and unlawful. These are all great scholars who have spent their entire life in acquiring knowledge from the most original and authentic sources. Can we claim to have done the same? A reading of the book, which is under review, clearly shows that it is lacking in such knowledge.
Interest was prohibited under Christianity also. The Old Testament states “If thou lend money to any of my people that is poor by thee, thou shall not be to him as an usurer, neither shalt thou lay upon him usury”. (Exodus 22:25-26). The New Testament quotes Prophet Jesus (Pbuh) as saying “And if you lend to those from whom you expect a return, what credit is that to you? Sinners lend to sinners as well, to get back an equal amount. But love your enemies, do good and lend without prospect of return” (Luke 6:33-35) Great Roman Catholic writers like Augustine condemn usury as “detestable, odious, and execrable a thing”. Similarly Aristotle and Acquinas condemn usury. Even Jews quote ‘Torah’ to state that interest is prohibited while lending money to a Jew, though they are permitted to charge interest if the borrower is a non-Jew.
(ii) The Economic Argument
The doubts expressed by the author of the book, which is under review, can easily be dispelled if we look into the Economic literature and the latest developments in various countries. An interest free economy is defended on the grounds of Growth, Stability and Distributive justice - the fundamental problems dealt by Economic Theory.
It is now an accepted fact that the greatest hindrance to growth is the institution of interest. Prudhon observed “why are we short of houses, machinery and ships? Because money is a sentinel posted at the entrance to the markets with orders to let no one pass”. John Maynard Keynes argued that the best way to revive the economy is to increase the money supply so that the rate of interest falls. A fall in the rate of interest would lead to higher investment, employment and output. In fact Keynes held that ultimately an ideal economy is one wherein interest does not exist.
This writer, in one of his papers, has shown, using modern economic tools of analysis, that high rates of economic growth can be achieved only through the abolition of interest. Higher investment is extremely essential for economic growth. For investment to take placXe, economists say that the Marginal efficiency of capital (MEC) should be higher than the rate of interest. Therefore interest determines investment and thus employment and growth. In the absence of interest, the cost of holding idle cash balances or hoarding money and the MEC will determine the level of investment instead of rate of interest and MEC. Investment so determined will definitely be extremely high. If one goes into this analysis in greater detail one will understand the significance of the following verse of the Holy Qur’an. “Allah will deprive usury of all blessings, But will give increase for deeds of charity” (2.276). It has been shown in the above paper that the prohibition of interest and the insistence upon Zakah and charity will ensure a higher and higher growth rate for the economy on a continuing basis bringing prosperity to rich and poor.
Economists like Milton Friedman, Kindleberger and H.C. Simon hold fixed interest rates to be responsible for instability. Friedman contends that changes in rate of interest bring about either inflation or deflation and both are harmful to the Society. He therefore argues “ Our final rule for the optimum quantity of money is that it will be attained by a rate of price deflation that makes the nominal rate of interest equal to zero” (Friedman, 1969). This proposition is known as Friedman’s Rule, and it is “one of the most celebrated propositions in modern monetary theory”. (Woodford, 1995) Hence, Yousifi, McCormick and Abizadeh argue that Islam’s prohibition of interest has proved to be of much significance with this realisation in the west.
The recent developments in Asia where the so called Asian tigers (the East Asian countries) have collapsed from the high rates of growth and prosperity which they had attained during the last ten-fifteen years, has made economists to reassess their assumptions. It is proved beyond doubt that the most important factor contributing to the Asian crises is the institution of interest and the interest based transactions. The Indian experience of the last couple of years where efforts made by the Government to revive the economy have failed strengthens our argument. The Government is forced to reduce the rate of interest realising that interest is the factor responsible for the current problem of lower growth, falling exports and increasing inflation.
Mehra and Prescott (1985), Siegel(1992) and Darrat (1988) through their studies on “Equity premium puzzle”, have found that even though stocks carry risk, they offer much higher returns than bonds, which proves the superiority of Islamic principles of business and industry. In an article published in the World Bank’s June 1997 issue of ‘Finance and Development’, Zamir Iqbal has convincingly argued that the Islamic Financial system “encourages risk sharing, promotes entrepreneurship, discourages speculative behaviour and emphasises the sanctity of contracts”.
Josh Martin in his article in ‘Management Review’, New York, points out that U.S. companies doing business globally “are turning to Islamic finance as an alternative source of funding for everything from trade finance to equipment leasing” - Multinationals such as General Motors, IBM, Xerox, Enron and Shell have used Islamic Banks to finance their activities. Citibank opened its City Islamic Investment Bank in 1996. The Islamic banks have now assets exceeding $ 160 billion. There are more than 100 financial institutions operating in 45 different countries based upon Islamic principles. Their annual growth rates are more than 15 percent. Multilateral organisations such as IFC have successfully completed funding arrangements in various countries amounting to $ 40 million. These facts show that it is no longer a blind belief that interest free economy can function. It shows that the foundation laid by Imam Abu Haneefa in establishing an interest free bank having deposits of more than 50 million Dinars is now revived and structures of modern business are being constructed on it.
As far as the distribution aspect is concerned, not much needs to be written because everyone accepts that interest is exploitative and has resulted in increasing inequalities in the distribution of income and wealth.
I hope that Mr. Mohammad Shafi Aga will make efforts to study the interest free banking system, with an open mind. This system ensures that the depositors, the banks and the borrowers get much higher returns than what they would get under the traditional interest based banking system can offer. One should realise that religion is not a matter that can be taken lightly. It is not one’s own limited knowledge or thinking powers which are paramount in the matters of religion. What are paramount are the words of Allah (SWT) and the Sunnah of the Prophet (Pbuh).
(*. Author is Deputy Secretary to Govt. of Karnataka, Finance Department, 12th Floor, Vishveshwaraiah Main Tower, Bangalore-560001.)
Economic System of Islam
From www.islam.about.com
"Now, consumers are in debt up to their eyeballs. Their houses are financed, their cars are financed, their furniture is financed, etc. If an economic boom is a result of people going into debt to make a purchase, then that isn't an economic boom as far as I am concerned."
Islam is an entire way of life, and Allah's Guidance extends into all areas of our lives. Islam has given detailed regulations for our economic life, which is balanced and fair. Muslims are to recognize that wealth, earnings, and material goods are the property of God, and we are merely His trustees. The principles of Islam aim at establishing a just society wherein everyone will behave responsibly and honestly. The fundamental principles of the Islamic economic system are as follows:
Muslims are not to deal in interest. "Those who devour usury will not stand....Allah has permitted trade and forbidden usury.... Allah will deprive usury of all blessing, but will give increase for deeds of charity...." (Qur'an 2:275-6) "O you who believe! Devour not usury, doubled and multiplied. But fear Allah, that you may really prosper." (3:130) This prohibition is for all interest-based transactions, whether giving or receiving, whether dealing with Muslims or non-Muslims. It is reported that the Prophet Muhammad (peace be upon him) cursed those who pay interest, those who receive it, those who write a contract based on it, and those who witness such a contract.
It is forbidden to gain property or wealth by fraud, deceit, theft, or other falsehoods. "...Give just measure and weight, and do not withhold from people the things that are their due. And do not do mischief on the earth after it has been set in order. That will be best for you, if you have faith." (7:85)
It is particularly hateful for a guardian to take from an orphan's property. "To orphans restore their property (when they reach their age). Do not substitute your worthless things for their good ones, and do not devour their property by mixing it up with your own. For this is indeed a great sin." (4:2)
Forbidden are earnings from gambling, lotteries, and the production, sale, and distribution of alcohol. "O you who believe! Intoxicants and gambling, sacrificing to stones, and divination by arrows are an abomination of Satan's handiwork. Eschew such abomination, that you may prosper." (5:90)
It is unlawful to hoard food and other basic necessities. Everyone should take what they need and no more. "And let those who covetously withhold of the gifts which Allah has given them of His Grace, think that it is good for them. No, it will be the worse for them. Soon it will tied to their necks like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth, and Allah is well-acquainted with all that you do." (3:180)
A Muslim should be responsible in spending money. Extravagance and waste are strongly discouraged. "[The Servants of Allah are] Those who, when they spend, are not extravagant and not stingy, but hold a just balance between those extremes." (25:67) "O Children of Adam! Wear your beautiful apparel at every time and place of prayer. Eat and drink, but waste not by excess, for Allah loves not the wasters." (7:31)
Payment of Zakat (alms). "And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being true in faith. To establish regular prayer, and to give zakat. And that is the religion right and straight." (98:5) Every Muslim who owns wealth, more than a certain amount to meet his or her needs, must pay a fixed rate of Zakat to those in need. Zakat is a means of narrowing the gap between the rich and the poor, and to make sure that everyone's needs are met.
Muslims are encouraged to give constantly in charity. "Your riches and your children may be but a trial. Whereas Allah, with Him is the highest reward. So fear Allah as much as you can, listen and obey, and spend in charity for the benefit of your own souls. And those saved from the selfishness of their own souls, they are the ones that achieve prosperity." (64:15-16) The Prophet Muhammad once said that "nobody's assets are reduced by charity."
"Now, consumers are in debt up to their eyeballs. Their houses are financed, their cars are financed, their furniture is financed, etc. If an economic boom is a result of people going into debt to make a purchase, then that isn't an economic boom as far as I am concerned."
Islam is an entire way of life, and Allah's Guidance extends into all areas of our lives. Islam has given detailed regulations for our economic life, which is balanced and fair. Muslims are to recognize that wealth, earnings, and material goods are the property of God, and we are merely His trustees. The principles of Islam aim at establishing a just society wherein everyone will behave responsibly and honestly. The fundamental principles of the Islamic economic system are as follows:
Muslims are not to deal in interest. "Those who devour usury will not stand....Allah has permitted trade and forbidden usury.... Allah will deprive usury of all blessing, but will give increase for deeds of charity...." (Qur'an 2:275-6) "O you who believe! Devour not usury, doubled and multiplied. But fear Allah, that you may really prosper." (3:130) This prohibition is for all interest-based transactions, whether giving or receiving, whether dealing with Muslims or non-Muslims. It is reported that the Prophet Muhammad (peace be upon him) cursed those who pay interest, those who receive it, those who write a contract based on it, and those who witness such a contract.
It is forbidden to gain property or wealth by fraud, deceit, theft, or other falsehoods. "...Give just measure and weight, and do not withhold from people the things that are their due. And do not do mischief on the earth after it has been set in order. That will be best for you, if you have faith." (7:85)
It is particularly hateful for a guardian to take from an orphan's property. "To orphans restore their property (when they reach their age). Do not substitute your worthless things for their good ones, and do not devour their property by mixing it up with your own. For this is indeed a great sin." (4:2)
Forbidden are earnings from gambling, lotteries, and the production, sale, and distribution of alcohol. "O you who believe! Intoxicants and gambling, sacrificing to stones, and divination by arrows are an abomination of Satan's handiwork. Eschew such abomination, that you may prosper." (5:90)
It is unlawful to hoard food and other basic necessities. Everyone should take what they need and no more. "And let those who covetously withhold of the gifts which Allah has given them of His Grace, think that it is good for them. No, it will be the worse for them. Soon it will tied to their necks like a twisted collar, on the Day of Judgment. To Allah belongs the heritage of the heavens and the earth, and Allah is well-acquainted with all that you do." (3:180)
A Muslim should be responsible in spending money. Extravagance and waste are strongly discouraged. "[The Servants of Allah are] Those who, when they spend, are not extravagant and not stingy, but hold a just balance between those extremes." (25:67) "O Children of Adam! Wear your beautiful apparel at every time and place of prayer. Eat and drink, but waste not by excess, for Allah loves not the wasters." (7:31)
Payment of Zakat (alms). "And they have been commanded no more than this: to worship Allah, offering Him sincere devotion, being true in faith. To establish regular prayer, and to give zakat. And that is the religion right and straight." (98:5) Every Muslim who owns wealth, more than a certain amount to meet his or her needs, must pay a fixed rate of Zakat to those in need. Zakat is a means of narrowing the gap between the rich and the poor, and to make sure that everyone's needs are met.
Muslims are encouraged to give constantly in charity. "Your riches and your children may be but a trial. Whereas Allah, with Him is the highest reward. So fear Allah as much as you can, listen and obey, and spend in charity for the benefit of your own souls. And those saved from the selfishness of their own souls, they are the ones that achieve prosperity." (64:15-16) The Prophet Muhammad once said that "nobody's assets are reduced by charity."
Political Education in Islam
From www.isesco.org
Principles of Political Education in Islamic Thought
Political education in Islam is derived from the precepts and values of Islam and from the rulings and objectives of Islamic Sharia. Indeed, education in Islam is not a separate entity from the comprehensive Islamic approach and from the essence of Islam, nor is it alien to the general philosophy that underlies its message and the bulk of its teachings. It is an authentic and integral part of an inter-woven and comprehensive set of instructive teachings that direct the individual, as well as the community to the right path in life.
The comprehensiveness of Islam and its all-encompassing scope make it a full-fledged and complete lifestyle where political education is required to be the main component of general education. The reason behind this is the impossible differentiation in Islam between political education and moral education, between the education of the individual and that of the community, for the Islamic way is one and the Islamic perception of man and community is a comprehensive one and goes beyond them to encompass the whole universe.
This principle of complementarity and cohesion of educational values in Islam has resulted in a concept of politics that is based on the eternal principles of Islam. Of these we can list the following as directly impacting on political theory in Islam :
- First : Islam is a religion and a way of life, of faith and action as well as morals and behaviour. Islam laid down rules and regulations for all fields of life and does not recognise the saying "Give to Caesar what belongs to Caesar" for this would go against a fundamental component of Islamic Sharia : that everything in this universe belongs to Allah, and that man and life itself belong to Allah.
- Second : Islam did not leave the world or society with no checks. It laid down constraints and rules to steer life into the right direction. It regulated social relations within the family, the immediate environment and the larger society. In this frame of mind, the Prophet (PBUH) established the rules of the first Muslim society and the first Islamic State. The Quran provided the general rules and the Prophet its tenets, inspired first from the divine revelations, then from life's experience and the wisdom of a burgeoning Muslim community. He held political, administrative, financial and legal authority as the founder and leader of the state, in addition to his being a prophet and the conveyor of a divine message. The first Islamic state was established in Medina and was a model that inspired Muslims for many centuries after that.
- Third : Islam presented a full and complete way of life. It did not stipulate detailed rules for a state's policy, or its social, economic and administrative regime. It rather presented general principles and Sharia guidelines that could help man achieve happiness and well-being in this life and in the hereafter. Islam guaranteed man's freedom of thought, planning and decision, managing his general affairs and, inspired by Islamic teachings, those of society and the state. The goal behind this was to facilitate the task of the human being and encourage his ijtihad (i.e. independent intellectual effort) and creativity in finding a system that would be more appropriate for his circumstances, capacities and resources, and interact with life's changes and those of the environment in which he evolves.
The Prophet (PBUH) was able to create one Ummah within one state. The foundations he laid down for this state became the constitutional rules of governing after his death, while his successors, the rightly-guided caliphs, instated political precepts that completed the Prophet's rules in governing the Ummah. With the accumulation of practical experience inspired from Islamic precepts emerged Islamic political theory.
- Fourth : The Islamic way of life is characterised by a flexibility to better suit the human instinct. Islam imposed neither a rigid law for managing social affairs, nor did it establish an inflexible edifice of the state or stipulate a dogmatic modus-operandi when setting up a regime or establishing a state. It rather set up what can be called a "general framework" of society, or a "general regime" of the state. These were based on the firm teachings of Islam revealed in the Holy Quran and the authentic tradition of the Prophet, such as justice, shura, equity in rights and obligations, while providing for ample freedom of individual action in the fulfilment of man's and society's objectives.
Thus the constitutional rules of governing in Islam are not rigid, contrary to governing rules in totalitarian regimes which close the door to the citizen's jurisprudence, and inhibit in him the consideration of his present and the aspiration to his future. Islamic political thought is live, dynamic and adaptable to progress even while remaining within the general framework of an Islamic regime.
Taking these principles into consideration, political theory in Islam which is founded on achieving justice in the Muslim society also takes on a human aspect, is flexible and open, and carries within it the capacity for self-renewal and for keeping pace with the development of life on earth.
The Muslim thinkers and scholars who dedicated themselves to develop and confirm political theory in Islam, have agreed to term this theory "Sharia legislative politics" referring to politics that guarantees the interests of people and country. They argued that legislative politics was, in fact, about public interest under any form. Certain Muslim ulema went as far as to recognise the theory of "revealed interests" and considered them another source of legislation in the sense that whenever public interests were recognised and served, it was a recognition of God's law. Public wellbeing is therefore essential from start to finish, and this is a human, realistic and open-minded perception of politics from the Islamic perspective.
Islamic affirmation of the theory of politics is present in a number of works by Arab and Muslim authors who preceded the movement of writing on the subject that later on swept through Europe. Some of these works are "Imamhood and Politics" by Ibn Qutaiba, "Royal Decrees" by Al Mawardi, "Royal Decrees" by Abi Yaala Al Firaa, "Charia Politics in Reform of Ruler and Ruled" by Ibn Qiam Al Jaouzia, "The Enlightenment of Kings" by Alt-Tartouchi, "The Refined Gold in Kings' Advising" by Al Ghazali, "The Honourable in Royal Literature" by Ibn Taqtaqi, and "The Finest Practices in Royal Customs" by Ibn Al Azraq(3). What Ibn Khaldun wrote in his "Introduction" on politics carries enough scientific accuracy, intellectual wisdom and enlightened vision to place Ibn Khaldun high among the pioneers of political, scientific and social thought in the whole world.
If Islamic political thought was marked by a wealth and abundance of writings, it also witnessed a divergence of schools of thoughts, trends and interpretations. Most of all, this marked the subject of the caliphate, the choice of a ruler and the inherent debates and differences that spring from such an issue. However, we are inclined to approach this issue from a different angle to the one usually adopted by researchers, Arab or orientalist. The divergence of opinions in political thought, resulting as it did in various political trends of Islamic thought, is in fact a sign of strength and healthiness of the Islamic edifice. It denotes the vivacity of the Muslim mind and the dynamism of Muslim society, thus refuting the impression kept of this society as rigid and incapable of intellectual development.
For the sake of further demonstrating the principles of governing and politics on which was erected the first Islamic State during the times of the Messenger (Peace be Upon Him), we would like to quote a few orientalists on the subject, including a group of objective German authors :
Dr V Ftizgerald(4) says :
"Islam is not only a religion. It is also a political system. Although there emerged towards the end of the twentieth century, some Muslim individuals who describe themselves as modern and who try to dissociate the two aspects, the whole edifice of Islam was built on the concept that both aspects were complementary and inseparable". Many of these writers have since renounced their opinions.
C.A.. Nallino(5) says :
"Muhammad founded at the same time a religion and a state. Their boundaries were the same throughout his life".
Dr Shacht(6) says :
"Islam is more than a religion. It also represents a set of legal and political theories. It is a culturally comprehensive system that encompasses both religion and state."
Professor Strothmann(7) says :
"Islam is a religious phenomenon : its founder was a prophet as well as a wise politician or statesman".
Mr D.B. McDonald(8) says :
"Here (in Medina) emerged the first Islamic state and were established the main principles of Islamic law".
Sir T Arnold(9) says :
"The prophet was at the same time the religious leader and the head of state".
While Illias Gibb(10) says :
"...Then it became clear that Islam was more than individual religious beliefs. It rather required the setting up of an independent society with its specific governing mode, its rules and its unique systems"(11).
These are the testimonials of a group of eminent western thinkers who thus confirmed that Islam was a religion and a state. Indeed, no state can exist without a political theory that translates into reality, without a constitutional substructure, and without a political education to raise younger generations.
Principles of Political Education in Islamic Thought
Political education in Islam is derived from the precepts and values of Islam and from the rulings and objectives of Islamic Sharia. Indeed, education in Islam is not a separate entity from the comprehensive Islamic approach and from the essence of Islam, nor is it alien to the general philosophy that underlies its message and the bulk of its teachings. It is an authentic and integral part of an inter-woven and comprehensive set of instructive teachings that direct the individual, as well as the community to the right path in life.
The comprehensiveness of Islam and its all-encompassing scope make it a full-fledged and complete lifestyle where political education is required to be the main component of general education. The reason behind this is the impossible differentiation in Islam between political education and moral education, between the education of the individual and that of the community, for the Islamic way is one and the Islamic perception of man and community is a comprehensive one and goes beyond them to encompass the whole universe.
This principle of complementarity and cohesion of educational values in Islam has resulted in a concept of politics that is based on the eternal principles of Islam. Of these we can list the following as directly impacting on political theory in Islam :
- First : Islam is a religion and a way of life, of faith and action as well as morals and behaviour. Islam laid down rules and regulations for all fields of life and does not recognise the saying "Give to Caesar what belongs to Caesar" for this would go against a fundamental component of Islamic Sharia : that everything in this universe belongs to Allah, and that man and life itself belong to Allah.
- Second : Islam did not leave the world or society with no checks. It laid down constraints and rules to steer life into the right direction. It regulated social relations within the family, the immediate environment and the larger society. In this frame of mind, the Prophet (PBUH) established the rules of the first Muslim society and the first Islamic State. The Quran provided the general rules and the Prophet its tenets, inspired first from the divine revelations, then from life's experience and the wisdom of a burgeoning Muslim community. He held political, administrative, financial and legal authority as the founder and leader of the state, in addition to his being a prophet and the conveyor of a divine message. The first Islamic state was established in Medina and was a model that inspired Muslims for many centuries after that.
- Third : Islam presented a full and complete way of life. It did not stipulate detailed rules for a state's policy, or its social, economic and administrative regime. It rather presented general principles and Sharia guidelines that could help man achieve happiness and well-being in this life and in the hereafter. Islam guaranteed man's freedom of thought, planning and decision, managing his general affairs and, inspired by Islamic teachings, those of society and the state. The goal behind this was to facilitate the task of the human being and encourage his ijtihad (i.e. independent intellectual effort) and creativity in finding a system that would be more appropriate for his circumstances, capacities and resources, and interact with life's changes and those of the environment in which he evolves.
The Prophet (PBUH) was able to create one Ummah within one state. The foundations he laid down for this state became the constitutional rules of governing after his death, while his successors, the rightly-guided caliphs, instated political precepts that completed the Prophet's rules in governing the Ummah. With the accumulation of practical experience inspired from Islamic precepts emerged Islamic political theory.
- Fourth : The Islamic way of life is characterised by a flexibility to better suit the human instinct. Islam imposed neither a rigid law for managing social affairs, nor did it establish an inflexible edifice of the state or stipulate a dogmatic modus-operandi when setting up a regime or establishing a state. It rather set up what can be called a "general framework" of society, or a "general regime" of the state. These were based on the firm teachings of Islam revealed in the Holy Quran and the authentic tradition of the Prophet, such as justice, shura, equity in rights and obligations, while providing for ample freedom of individual action in the fulfilment of man's and society's objectives.
Thus the constitutional rules of governing in Islam are not rigid, contrary to governing rules in totalitarian regimes which close the door to the citizen's jurisprudence, and inhibit in him the consideration of his present and the aspiration to his future. Islamic political thought is live, dynamic and adaptable to progress even while remaining within the general framework of an Islamic regime.
Taking these principles into consideration, political theory in Islam which is founded on achieving justice in the Muslim society also takes on a human aspect, is flexible and open, and carries within it the capacity for self-renewal and for keeping pace with the development of life on earth.
The Muslim thinkers and scholars who dedicated themselves to develop and confirm political theory in Islam, have agreed to term this theory "Sharia legislative politics" referring to politics that guarantees the interests of people and country. They argued that legislative politics was, in fact, about public interest under any form. Certain Muslim ulema went as far as to recognise the theory of "revealed interests" and considered them another source of legislation in the sense that whenever public interests were recognised and served, it was a recognition of God's law. Public wellbeing is therefore essential from start to finish, and this is a human, realistic and open-minded perception of politics from the Islamic perspective.
Islamic affirmation of the theory of politics is present in a number of works by Arab and Muslim authors who preceded the movement of writing on the subject that later on swept through Europe. Some of these works are "Imamhood and Politics" by Ibn Qutaiba, "Royal Decrees" by Al Mawardi, "Royal Decrees" by Abi Yaala Al Firaa, "Charia Politics in Reform of Ruler and Ruled" by Ibn Qiam Al Jaouzia, "The Enlightenment of Kings" by Alt-Tartouchi, "The Refined Gold in Kings' Advising" by Al Ghazali, "The Honourable in Royal Literature" by Ibn Taqtaqi, and "The Finest Practices in Royal Customs" by Ibn Al Azraq(3). What Ibn Khaldun wrote in his "Introduction" on politics carries enough scientific accuracy, intellectual wisdom and enlightened vision to place Ibn Khaldun high among the pioneers of political, scientific and social thought in the whole world.
If Islamic political thought was marked by a wealth and abundance of writings, it also witnessed a divergence of schools of thoughts, trends and interpretations. Most of all, this marked the subject of the caliphate, the choice of a ruler and the inherent debates and differences that spring from such an issue. However, we are inclined to approach this issue from a different angle to the one usually adopted by researchers, Arab or orientalist. The divergence of opinions in political thought, resulting as it did in various political trends of Islamic thought, is in fact a sign of strength and healthiness of the Islamic edifice. It denotes the vivacity of the Muslim mind and the dynamism of Muslim society, thus refuting the impression kept of this society as rigid and incapable of intellectual development.
For the sake of further demonstrating the principles of governing and politics on which was erected the first Islamic State during the times of the Messenger (Peace be Upon Him), we would like to quote a few orientalists on the subject, including a group of objective German authors :
Dr V Ftizgerald(4) says :
"Islam is not only a religion. It is also a political system. Although there emerged towards the end of the twentieth century, some Muslim individuals who describe themselves as modern and who try to dissociate the two aspects, the whole edifice of Islam was built on the concept that both aspects were complementary and inseparable". Many of these writers have since renounced their opinions.
C.A.. Nallino(5) says :
"Muhammad founded at the same time a religion and a state. Their boundaries were the same throughout his life".
Dr Shacht(6) says :
"Islam is more than a religion. It also represents a set of legal and political theories. It is a culturally comprehensive system that encompasses both religion and state."
Professor Strothmann(7) says :
"Islam is a religious phenomenon : its founder was a prophet as well as a wise politician or statesman".
Mr D.B. McDonald(8) says :
"Here (in Medina) emerged the first Islamic state and were established the main principles of Islamic law".
Sir T Arnold(9) says :
"The prophet was at the same time the religious leader and the head of state".
While Illias Gibb(10) says :
"...Then it became clear that Islam was more than individual religious beliefs. It rather required the setting up of an independent society with its specific governing mode, its rules and its unique systems"(11).
These are the testimonials of a group of eminent western thinkers who thus confirmed that Islam was a religion and a state. Indeed, no state can exist without a political theory that translates into reality, without a constitutional substructure, and without a political education to raise younger generations.
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