By M. Riaz Khan, Ph.D.
Website: www.MessageOnline.org
The essence of democracy is the representation of the members of a political or social unit in managing its affairs. Essentially, a simple majority, by a head count of those who participate in the process, constitutes that representation and legitimizes all policy formulations and actions thereupon. Modern democracies are built on this model. Despite the nobility of its concept and many virtues, a major weakness of the model is that an individual considers himself minuscule in the big picture and ineffective in influencing the behavior of those who are entrusted with the responsibility of leading the unit. Thus, the apathy factor keeps a significant segment of the population from participating in the process. Overall, it is a small but organized minority, comprising of interest groups, opinion makers and the like, that makes decisions for a disenchanted majority by default and charts out its future.
Islam, however, is the pioneer in introducing the widely cherished concept of consultation in conducting common affairs. But the applications of this concept are broad. The Qur’an says: “… those who… conduct their affairs by mutual consultation…[Q, 42: 38]. Consultation is referred to here as the best quality of the believers and an important pillar of the Islamic way of life. The emphasis on consultation is obvious from the name of this particular sura (chapter) of the Qur’an as “Ash-Shura,” which mean the Consultation. Conducting the affairs of collective life without the facilitation of this discourse is not just a way of ignorance, but an express violation of the law prescribed by Allah (s).
Interestingly, the context of affairs referred to above is unspecified and, therefore, is not limited to a particular environment. In principle, any decision that has implications for the lives of others must be made through consultation. The smallest social congregation of humans comprises of two individuals; husband and wife, for example. Accordingly, the process of consultation in Islam, as numerously demonstrated by the Prophet Muhammad (s), begins at the family level and continues to the highest level of national and international issues. In all open matters, where specific directives have not been issued by Allah (s), the obligation of engaging in consultation for the Prophet (and the followers) is clearly stated in the Qur’an: “…(O Muhammad)…consult with them (followers) upon the conduct of affairs…[Q, 3: 159].
Consultation is a wise approach for at least three reasons. First, it is an injustice to decide a matter by using personal opinion ignoring those whose interests are involved. Justice demands that all parties concerned be consulted; and in the case of a large number of people, their trustworthy representatives should be part of the consulting process. Second, a person deprives others of the benefits of exchange of ideas because he selfishly wants to seize the rights of others, or he is simply an arrogant creature. Morally, both qualities are repugnant for a Muslim. Third, and most importantly it is a grave responsibility to make decisions in matters where others’ interests are at stake. No conscientious person, who fears accountability by his Creator, can dare carry this burden all by himself. He would meticulously deploy the means of consultation for reaching a broad based decision that would best serve everybody’s interests. Should a judgmental error occur, no one alone would be held accountable.
These considerations enable one to fully understand that consultation is a necessary demand of morality that Islam has taught to man. A departure from it is an act of immorality. The Islamic way requires that the opinion of all members should be solicited in every collective affair, big or small. This rule applies to family, tribe, community, city, and the country as a whole. The head of the government should be chosen by the common consent of the people, and he should conduct the national affairs in consultation with the leaders of opinion, whom the citizens regard as people of integrity and vision.
The principle of consultation as enshrined in the piece of the Qur’an [42: 38] by itself demands several things. The people, whose rights and interests relate to collective matters, should have full freedom to express their opinion and they should be kept duly informed of how their affairs are being conducted. The rulers must be accountable to those they serve and people should have the power to change their rulers if found incompetent or dishonest. The person who is to be entrusted with the responsibility of conducting the collective affairs, should be appointed by people’s free consent, and not through coercion, temptations, fraud or deceptions. The election processes of modern democracies are plagued with such tactics. The advisers to the head of the state should be from those who enjoy the confidence of the nation and they should have full freedom to express their opinions. The opinions of the adviser should, however, be based on their knowledge and must conform to their faith and conscience. For consultation to have any meaning, the advice which has consensus or public support must be accepted by the rulers and followed through; otherwise, consultation will be an exercise in futile.
With all the significance placed on consultation in any Islamic setting, it must also be kept in view that this consultation is not open ended or autocratic in its nature. Rather it is subject to the Shari’ah and common bounds legislated by Allah (s): “It is for Allah to give a decision in whatever you differ…, “ [Q, 42: 10] and “…if there arises any dispute among you about any thing, refer it to Allah and the Messenger…” [Q, 4:59]. According to this general principle, consultations can be held in Shari’ah matters with a view to determining the correct meaning of a text or verse and to find out the ways of implementing it so as to fulfill its requirements in letter and spirit. Consultations in order to render an independent judgment in a matter, which has already been decided by Allah (s) and His Messenger, would constitute a defiance against Allah (s) and a rebellion against His injunctions.
Just as consultation is required in mutual affairs that affect collective life, imposition in any matter on people against their will is also prohibited with equal force. It is resoundingly declared: “there is no compulsion in Deen…[Q, 2: 256]. In other words, people cannot be forced to live against their will, including religion and government, and they cannot be denied of their right to choose either. This is the foundation of the Islamic democracy, which was laid down by the Prophet (s) himself. He established the first Islamic State in Madina and governed it as its head by virtue of being the Prophet of Allah. Despite ample opportunity, he passed away, however, without naming his successor. There cannot be a better example of instituting democratic traditions than this particular practice of the Prophet(s). He set the record and gave a clear signal to his followers that in Islam leadership is neither hereditary nor an appointed position. He intentionally left that office open, allowing people to exercise their right to choosing their own leader.
After the death of the Prophet (s), a government was constituted on the principles of an Islamic State. The Prophet (s) himself had nurtured a society of righteous people. Each individual of that society had a full understanding of the system of government that would meet the criteria of an Islamic State and fulfill the needs of a Muslim community. Although the Prophet (s) had not given any specific instructions for his succession, the members of the Muslim society had developed the vision that Islam demands a government with the characteristics of governing by consultations. The four caliphs, who successively followed the Prophet (s), reinforced his tradition during their periods as the central pillar of the Islamic system of government.
Two major characteristics of the Islamic system distinguish it from all other democracies. The first difference is in the area of legislation. A general rule in Islam is that: “Allah does not burden any human being with a responsibility heavier than he can bear…[Q, 2: 286]. Formulating laws for other fellow humans is a responsibility that no human being, however brilliant and selfless, is capable to fulfill. Among the major categories of leaders that masses either faithfully or involuntarily follow is that elite class of people in power that lays down the laws for others to obey. Unfortunately, they all suffer from the same array of human weakness as those they aspire to lead. None of them is above the fray of his personal desires and predilections, or possesses the breadth of vision necessary for taking into account the whole gamut of issues relating to human life. These human limitations inevitably lead to the conclusion that the need of impartial and balanced legislation can be met only by the one who is free from these shortcomings and has sufficient knowledge, power and a comprehensive vision of the entire humanity, generations after generations.
The political system of Islam is based on its concept of the universe itself. Allah is the Creator of the universe, man, and all things that man benefits from. Allah defines Himself in the Qur’an: “He it is Who created the heavens and the earth in truth …”[6:73]. Further, He says: “O mankind! Fear your Lord who created you from a single soul and from it created its mate and from them spread a multitude of men and women…”[4:1]
On the basis of this concept of the universe, the Qur’an asserts that Allah’s sovereignty extends over humans as well and, consequently, the true ruler of man is the same as the ruler of the universe: “Say: Shall I seek another besides Allah for Lord, when He is Lord of all things…?” [6:164] The authority to rule and make decisions belongs to Allah; man must submit to his Creator, and this is the right way: “…The authority rests with Allah alone, Who has commanded you that you worship none but Him. This is the right religion, but most people do not know.” [12:40]
For these reasons, the legislative sovereignty also rests with Allah, Who formulates laws for all His creations, including the man, and nobody else has the legitimacy to regulate others. The Qur’an instructs that the obedience must be to Allah and His commands alone: “Say (O Muhammad): Lo! I am commanded to worship Allah, making religion pure for Him. And I am commanded to be first of those who surrender (unto Him).” [39:11,12]
Thus, in an Islamic system, the basic legislative framework has been provided by Allah (s) and cannot be modified. With this major source of political corruption and authoritative practices closed, people need only to choose a person who can implement those laws. As the second highlight of the democratic system of Islam, such a person is not sovereign but subservient of Allah, conforming to the meaning of Khalifatullah (Allah’s representative). He must meet the criteria of demonstrated leadership qualities and unyielding loyalty to Allah’s Laws and the Sunnah (sayings and practices) of the Prophet(s) - also collectively known as Shari’ah. Without the artificial divide of public and private, personal character shaped by the fear of Allah is the primary qualification for being a leader. Among the disqualifications, on the other hand, is to seek a leadership position. A person may be considered worthy of this responsibility by earning public trust through a track record of selfless public service only. Once elected, the constituents must give their full support to their leader, as instructed by the Prophet (s): “I counsel you to fear Allah and to give absolute obedience even if a slave becomes your leader…”(Abu Dawud /28 ;Tirmidhi). In turn, he is answerable to them for all his actions and relinquishes power if asked.
Full obedience to a leader, who meets the criteria described earlier, is an Islamic obligation. The reason is simple: all of his decisions are made on the basis of guidance directly from the Qur’an or the sunnah of the Prophet (s); otherwise by consultation with the learned in the society. Actions not rooted in the Qur’an or the sunnah or lacked the approval of the Muslim scholarship, at the minimum, are not even contemplated. To ascertain the legitimacy of his actions, he establishes a Majlis-e-shura (Council of advisers, possessing the best talent and the Islamic knowledge). As a result, the collective decisions and policies endure Islamic character that others must follow
According to the Qur’an, the judgment of Allah and His Messenger is the Supreme Law that the believers conform to for the cultivation of their Islamic character. When they are called upon, they are prompt in their response: “The attitude of true believers, when they are called toward Allah and His Messenger to judge between them, is to say: we hear and we obey; and such are successful.” [24:51]
In an Islamic society the state recognizes the Legal Sovereignty of Allah and His Messenger and surrenders its authority to the Supreme Law. It accepts the role of vicegerency under the True Ruler. In that capacity, man is Prophet’s representative under Allah’s Sovereignty and not independent: “O Dawud! Lo! We have set you as a viceroy in the earth; therefore judge aright between mankind, and follow not desire that it leads you astray from the way of Allah…”[38:26]
Friday, December 29, 2006
Word of Wisdom from Prophet Mohammad (PBUH)
Compiled by Dr. Shahid Athar
www.islam-usa.com
"Acquire knowledge, it enables its professor to distinguish right from wrong; it lights the way to heaven. It is our friend in the desert, our company in solitude and companion when friendless. It guides us to happiness, it sustains us in misery, it is an ornament amongst friends and an armour against enemies." (widely attributed to the Prophet Mohammed (pbuh))
"A Muslim who plants a tree or sows a field, from which man, birds and animals can eat, is committing an act of charity." (Muslim)
"There is a polish for everything that takes away rust; and the polish for the heart is the remembrance of Allah." (Bukhari)
"What actions are most excellent? To gladden the heart of human beings, to feed the hungry, to help the afflicted, to lighten the sorrow of the sorrowful, and to remove the sufferings of the injured." (Bukhari)
"The most excellent Jihad is that for the conquest of self." (Bukhari)
"If you put your whole trust in Allah, as you ought, He most certainly will satisfy your needs, as He satisfies those of the birds. They come out hungry in the morning, but return full to their nests." (Tirmidhi)
"When Allah created his creatures He wrote above His throne: 'Verily, my Compassion overcomes my wrath." (Bukhari & Muslim)
"Allah will not give mercy to anyone, except those who give mercy to other creatures." (Abdullah b. Amr: Abu Daud & Tirmidhi)
" 'Son, if you are able, keep your heart from morning till night and from night till morning free from malice towards anyone.' Then the Prophet said: 'O my son! This is one of my laws, and he, who loves my laws verily loves me.' " (Bukhari)
"Say what is true, although it may be bitter and displeasing to people." (Baihaqi)
"Kindness is a mark of faith, and whoever is not kind has no faith." (Muslim)
"When you see a person who has been given more than you in money and beauty, look to those, who have been given less." (Muslim)
"If you do not feel ashamed of anything, then you can do whatever you like." (Abu-Masud: Bukhari)
"O Lord, grant me your love, grant me that I love those who love you; grant me, that I might do the deeds that win your love. Make your love dearer to me than the love of myself, my family and wealth." (Tirmidhi)
"It is better to sit alone than in company with the bad; and it is better still to sit with the good than alone. It is better to speak to a seeker of knowledge than to remain silent; but silence is better than idle words." (Bukhari)
"Verily, a man teaching his child manners is better than giving one bushel of grain in alms." (Muslim)
"Whoever is kind, Allah will be kind to him; therefore be kind to man on the earth. He Who is in heaven will show mercy on you."(Abu Daud: Tirmidhi)
"It is difficult for a man laden with riches to climb the steep path, that leads to bliss." (Muslim)
"Once a man, who was passing through a road, found a branch of a tree with torns obstructing it. The man removed the thorns from the way. Allah thanked him and forgave his sins." (Bukhari)
"Who are the learned? Those who practice what they know." (Bukhari)
"Allah has revealed to me, that you must be humble. No one should boast over one another, and no one should oppress another." (Iyad b. Hinar al-Mujashi: Muslim)
"Who is the most favoured of Allah? He, from whom the greatest good comes to His creatures." (Bukhari)
"A true Muslim is thankful to Allah in prosperity, and resigned to His will in adversity." (Muslim)
"A Muslim who meets with others and shares their burdens is better than one who lives a life of seclusion and contemplation." (Muslim)
"Serve Allah, as you would if you could see Him; although you cannot see Him, He can see you. (Umar: Muslim)
"Allah does not look at your appearance or your possessions; but He looks at your heart and your deeds." (Abu Huraira: Muslim)
"The best richness is the richness of the soul." (at the field ofTabuk, Syria, Rajab 9 A.H.: Bukhari)
"Keep yourselves far from envy; because it eats up and takes away good actions, like a fire eats up and burns wood." (Abu Daud)
"Much silence and a good disposition, there are no two things better than these." (Bukhari)
"Verily, Allah is mild and is fond of mildness, and He gives to the mild what He does not give to the harsh." (Muslim)
"Whoever loves to meet Allah, Allah loves to meet him." (Bukhari)
"Once the Prophet was asked:'Tell us, which action is dearest to Allah?' He answered:'To say your prayer at its proper time.' Again he was asked: 'What comes next?' Mohammed said: 'To show kindness to parents.' 'Then what?' he was asked, 'To strive for the cause of Allah!' " (Ibn Masad: Bukhari)
"When two persons are together, two of them must no whisper to each other, without letting the third hear; because it would hurt him." (Bukhari & Muslim)
"Verily, it is one of the respects to Allah to honor an old man." (Bukhari)
"All Muslims are like a foundation, each strengthening the other; in such a way they do support each other." (Abu Musa: Bukhari & Muslim)
"Strive always to excel in virtue and truth." (Bukhari)
"You will not enter paradise until you have faith; and you will not complete your faith till you love one another." (Muslim)
"He, who wishes to enter paradise at the best gate, must please his father and mother." (Bukhari & Muslim)
"I am leaving two things among you, and if you cling to them firmly you will never go astray; one is the Book of Allah and the other is my way of life." (Farewell Pilgrimage: Muatta)
"Allah is One and likes Unity." (Muslim)
"The best of alms is that, which the right hand gives and the left hand knows not of." (Bukhari)
"The perfect Muslim is not a perfect Muslim, who eats till he is full and leaves his neighbors hungry." (Ibn Abbas: Baihaqi)
"He is not of us who is not affectionate to the little ones, and does not respect the old; and he is not of us, who does not order which is lawful, and prohibits that which is unlawful." (Ibn Abbas: Tirmidhi)
"No man is a true believer unless he desires for his brother that, what he desires for himself." (Abu Hamza Anas: Bukhari & Muslim)
"To strive for the cause of Allah from daybreak to noon and sunset is better than the goods and enjoyment of the whole worldly life." (Bukhari)
"Be not like the hypocrite who, when he talks, tells lies; when he gives a promise, he breaks it; and when he is trusted, he proves dishonest." (Bukhari & Muslim)
"The proof of a Muslim's sincerity is, that he pays no heed to that, which is not his business." (Abu Hureira: Tirmidhi)
"Do you know what is better than charity and fasting and prayer? It is keeping peace and good relations between people, as quarrels and bad feelings destroy mankind." (Muslims & Bukhari)
"Conduct yourself in this world, as if you are here to stay forever; prepare for eternity as if you have to die tomorrow." (Bukhari)
"The worldly comforts are not for me. I am like a traveller, who takes a rest under a tree in the shade and then goes on his way." (Tirmidhi)
www.islam-usa.com
"Acquire knowledge, it enables its professor to distinguish right from wrong; it lights the way to heaven. It is our friend in the desert, our company in solitude and companion when friendless. It guides us to happiness, it sustains us in misery, it is an ornament amongst friends and an armour against enemies." (widely attributed to the Prophet Mohammed (pbuh))
"A Muslim who plants a tree or sows a field, from which man, birds and animals can eat, is committing an act of charity." (Muslim)
"There is a polish for everything that takes away rust; and the polish for the heart is the remembrance of Allah." (Bukhari)
"What actions are most excellent? To gladden the heart of human beings, to feed the hungry, to help the afflicted, to lighten the sorrow of the sorrowful, and to remove the sufferings of the injured." (Bukhari)
"The most excellent Jihad is that for the conquest of self." (Bukhari)
"If you put your whole trust in Allah, as you ought, He most certainly will satisfy your needs, as He satisfies those of the birds. They come out hungry in the morning, but return full to their nests." (Tirmidhi)
"When Allah created his creatures He wrote above His throne: 'Verily, my Compassion overcomes my wrath." (Bukhari & Muslim)
"Allah will not give mercy to anyone, except those who give mercy to other creatures." (Abdullah b. Amr: Abu Daud & Tirmidhi)
" 'Son, if you are able, keep your heart from morning till night and from night till morning free from malice towards anyone.' Then the Prophet said: 'O my son! This is one of my laws, and he, who loves my laws verily loves me.' " (Bukhari)
"Say what is true, although it may be bitter and displeasing to people." (Baihaqi)
"Kindness is a mark of faith, and whoever is not kind has no faith." (Muslim)
"When you see a person who has been given more than you in money and beauty, look to those, who have been given less." (Muslim)
"If you do not feel ashamed of anything, then you can do whatever you like." (Abu-Masud: Bukhari)
"O Lord, grant me your love, grant me that I love those who love you; grant me, that I might do the deeds that win your love. Make your love dearer to me than the love of myself, my family and wealth." (Tirmidhi)
"It is better to sit alone than in company with the bad; and it is better still to sit with the good than alone. It is better to speak to a seeker of knowledge than to remain silent; but silence is better than idle words." (Bukhari)
"Verily, a man teaching his child manners is better than giving one bushel of grain in alms." (Muslim)
"Whoever is kind, Allah will be kind to him; therefore be kind to man on the earth. He Who is in heaven will show mercy on you."(Abu Daud: Tirmidhi)
"It is difficult for a man laden with riches to climb the steep path, that leads to bliss." (Muslim)
"Once a man, who was passing through a road, found a branch of a tree with torns obstructing it. The man removed the thorns from the way. Allah thanked him and forgave his sins." (Bukhari)
"Who are the learned? Those who practice what they know." (Bukhari)
"Allah has revealed to me, that you must be humble. No one should boast over one another, and no one should oppress another." (Iyad b. Hinar al-Mujashi: Muslim)
"Who is the most favoured of Allah? He, from whom the greatest good comes to His creatures." (Bukhari)
"A true Muslim is thankful to Allah in prosperity, and resigned to His will in adversity." (Muslim)
"A Muslim who meets with others and shares their burdens is better than one who lives a life of seclusion and contemplation." (Muslim)
"Serve Allah, as you would if you could see Him; although you cannot see Him, He can see you. (Umar: Muslim)
"Allah does not look at your appearance or your possessions; but He looks at your heart and your deeds." (Abu Huraira: Muslim)
"The best richness is the richness of the soul." (at the field ofTabuk, Syria, Rajab 9 A.H.: Bukhari)
"Keep yourselves far from envy; because it eats up and takes away good actions, like a fire eats up and burns wood." (Abu Daud)
"Much silence and a good disposition, there are no two things better than these." (Bukhari)
"Verily, Allah is mild and is fond of mildness, and He gives to the mild what He does not give to the harsh." (Muslim)
"Whoever loves to meet Allah, Allah loves to meet him." (Bukhari)
"Once the Prophet was asked:'Tell us, which action is dearest to Allah?' He answered:'To say your prayer at its proper time.' Again he was asked: 'What comes next?' Mohammed said: 'To show kindness to parents.' 'Then what?' he was asked, 'To strive for the cause of Allah!' " (Ibn Masad: Bukhari)
"When two persons are together, two of them must no whisper to each other, without letting the third hear; because it would hurt him." (Bukhari & Muslim)
"Verily, it is one of the respects to Allah to honor an old man." (Bukhari)
"All Muslims are like a foundation, each strengthening the other; in such a way they do support each other." (Abu Musa: Bukhari & Muslim)
"Strive always to excel in virtue and truth." (Bukhari)
"You will not enter paradise until you have faith; and you will not complete your faith till you love one another." (Muslim)
"He, who wishes to enter paradise at the best gate, must please his father and mother." (Bukhari & Muslim)
"I am leaving two things among you, and if you cling to them firmly you will never go astray; one is the Book of Allah and the other is my way of life." (Farewell Pilgrimage: Muatta)
"Allah is One and likes Unity." (Muslim)
"The best of alms is that, which the right hand gives and the left hand knows not of." (Bukhari)
"The perfect Muslim is not a perfect Muslim, who eats till he is full and leaves his neighbors hungry." (Ibn Abbas: Baihaqi)
"He is not of us who is not affectionate to the little ones, and does not respect the old; and he is not of us, who does not order which is lawful, and prohibits that which is unlawful." (Ibn Abbas: Tirmidhi)
"No man is a true believer unless he desires for his brother that, what he desires for himself." (Abu Hamza Anas: Bukhari & Muslim)
"To strive for the cause of Allah from daybreak to noon and sunset is better than the goods and enjoyment of the whole worldly life." (Bukhari)
"Be not like the hypocrite who, when he talks, tells lies; when he gives a promise, he breaks it; and when he is trusted, he proves dishonest." (Bukhari & Muslim)
"The proof of a Muslim's sincerity is, that he pays no heed to that, which is not his business." (Abu Hureira: Tirmidhi)
"Do you know what is better than charity and fasting and prayer? It is keeping peace and good relations between people, as quarrels and bad feelings destroy mankind." (Muslims & Bukhari)
"Conduct yourself in this world, as if you are here to stay forever; prepare for eternity as if you have to die tomorrow." (Bukhari)
"The worldly comforts are not for me. I am like a traveller, who takes a rest under a tree in the shade and then goes on his way." (Tirmidhi)
Did Jesus Ascend? A Quran’ic View
by M. A. Malek
www.irfi.org
The entire super-structure of the Christian faith is built on a dogma: the death of Jesus (a.s) on the cross, his resurrection, and his bodily ascension to heaven. Islam categorically rejects this dogma: "They slew him not nor crucified him." (Holy Qur'an 4:157) Some Muslim scholars have attempted in vain to paint this episode in the colors borrowed from the Christians. But do the Qur'anic injunctions warrant this interpretation? The Holy Qur'an says: "And because of their saying we slew the Messiah Jesus, son of Mary, Allah's Messenger - They slew him not nor crucified him, but it appeared so unto them. Those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain." (Q4:157)
It is accepted that Jesus (a.s) was apparently placed on the cross, and they were determined to kill him, but they failed in their attempt and Jesus (a.s) escaped death on the cross. Allah created circumstances to save Jesus (a.s) dying an accursed death. (Deut. 21:23) There is nothing in the Holy Qur'an to suggest that "Jesus was taken up," so much so that even Maulana Maudoodi in his popular commentary Tafhimul-Qur'an had to admit that:
"The Qur'an is silent about the nature and the details of the matter, and does neither say explicitly whether Allah raised him bodily from the earth to some place in heaven, nor does it say that he died like other mortals and only his soul was raised to heaven. It has been couched in such a language that nothing can be said definitely about the incident except that it was uncommon and extraordinary." (Note 195 to verse 4:157)
That is not the whole truth. It is wrong to say that "nothing can be said definitely." If we interpret this verse with the application of the rules of interpretation, we arrive at only one conclusion: "That Jesus (a.s) had died - that he is not living." The same rules of interpretation have led Muhammad Asad to the following conclusion:
"The Qur'an categorically denies the story of the crucifixion of Jesus." (Note 171 on verse 4:157 in his commentary The Message of the Qur'an). He further goes on to explain: "There exist, among Muslims, many fanciful legends telling us that at the last moment, God substituted for Jesus a person closely resembling him (according to some accounts, that person was Judas), who was subsequently crucified in his place. However, none of these legends find the slightest support in the Qur'an or in authentic Traditions, and the stories produced in this connection by the classical commentators must be summarily rejected. They represent no more than confused attempts at "harmonizing" the Qur'anic statement that Jesus was not crucified with the graphic description, in the Gospels, of his crucifixion. The story of the crucifixion as such has been succinctly explained in the Qur'anic phrase wa-lakin shubbiha lahum, which I render as "but it only appeared to them as if it had been so" - implyng that in the course of time, long after the time of Jesus, a legend had somehow grown (probably under the then-powerful influence of Mithraistic beliefs) to the effect that he had died on the cross in order to atone for the "original sin" with which mankind is allegedly burdened; and this legend became so firmly established among the latter-day followers of Jesus that even his enemies, the Jews, began to believe it - albeit in a derogatory sense (for crucifixion was, in those times, a heinous form of death-penalty reserved for the lowest of criminals). This, to my mind, is the only satisfactory explanation of the phrase wa-lakin shubbiha lahum, the more so as the expression shubbiha li is idiomatically synonymous with khuyyila li, "[a thing] became a fancied image to me", i.e. "in my mind" - in other words: "[it] seemed to me" (see Qamus, art. khayala, as well as Lane II, 833 and IV, 1500)."
He rejects the theory of the bodily ascension of Jesus (a.s) and explains that the verb rafa'ahu (Lit. "he raised him" or "elevated him"), as in verses 4:158 and 3:55, "has always, whenever the act of raf ("elevating") a human being is attributed to God, the meaning of "honoring" or "exalting". Nowhere in the Holy Qur'an is there any warrant for the popular belief that God has "taken up" Jesus (a.s) bodily, in his life time, into Heaven. The expression "God exalted him unto Himself" in the above verse (4:158) denotes the elevation of Jesus (a.s) to the realm of God's Special Grace - a blessing in which all Prophets partake - as is evident from 19:57 where the verb rafa'nahu ("we exalted him") is used with regard to the Prophet Idris (a.s) (see also Muhammad Abdullah in Manar III, 316f and VI 20f)." That was Muhammad Asad commenting on the Qur'anic verses 4:157 and 4:158 in his "The Message of the Qur'an".
Using the application of the same rules of interpretation, Shaykh Muhammad Shaltut came to the following conclusion: "There is nothing in the Holy Qur'an, nor in the sacred traditions of the Prophet (s.a.a.w), which endorses the correctness of the belief to the contentment of heart that Jesus (a.s) was taken up to heaven with his body and is alive there even now . . ." (Al-Risalah, Cairo, vol. 10 no. 462, p. 515).
He further writes in the same article: The word tawafa is used in so many places in the sense of death that it has become its foremost meaning: "Say the angel of death, who is given charge of you, shall cause you to die" (Q32:11). "(As for) those whom the angels caused to die while they are unjust to themselves" (Q4:97). "And if you could see when the angels will cause to die those who disbelieve" (Q8:50). "Our Messengers caused him to die" (Q22:5). "Make me die in submission and join me with the righteous" (Q12:101). It is absolutely clear from the Qur'anic verses quoted by Shaykh Shaltut that tawafa has no other meaning than taking away the soul either in sleep or death, particularly when God is the subject and a human being the object. The interpretation is also supported by Ibn Abbas. According to him, as narrated in Bukhari, Muttawaffika means Mumituka. (i.e. I will cause thee to die).
Jesus (a.s) was a Messenger (Q5:75), a mortal (Q21:7) subjected to the laws of Allah. Allah created human beings (and Jesus was a human being) and ordained that Death shall be their common lot. Life without death has not been granted to anyone. All human beings are mortals, and accordingly must die on earth. There are numerous verses that clearly indicate that every soul must taste death: "Every soul shall taste death" (Q3:185). "Every soul must taste death" (Q21:35). "He said (to man) therein (on earth) you shall live and therein you shall die" (Q7:25). "We appointed immortality for no mortal before thee" (Q21:34). "And He it is who gave you life, then He will cause you to die" (Q22:66). "Everyone in it (earth) must pass away" (Q55:26). "We have ordained death for you" (Q56:60). "Then He causes him to die and assigns him to a grave" (Q80:21). "Verily We created man from a product of wet earth, then placed him as a drop of seed in a safe lodging, then We make the life-germ a clot, then We make the clot a lump of flesh bones, then We clothe the bones with flesh, then We cause it to grow into another creation. So blessed be Allah, the Best of Creators! Then after that you will certainly die" (Q23:11-15).
In contrast with the life of man, which must come to an end in accordance with the fundamental law laid down by the above verses, the Qur'an says that: "Allah alone is Everlasting and does not die" (Q25:25). The Qur'an lays down the principle that: "A man must die" (Q21:35), and that: "Only Allah lives forever" (Q25:58). It does not contemplate any change or exception, and it is categorically stated: "And you shall not find a change in Our course" (Q27:77). "And you shall not find any change in the course of Allah" (Q33:62). "Thou wilt not find for the law of Allah aught of power to change" (Q48:23). "Thou wilt not find for Allah's way of treatment any substitute, nor wilt thou find for Allah's way of treatment aught of power to change" (Q35:43).
The fundamental principles, wherein there can be no change (Q27:77) are: (i) a mortal must die (Q3:185) and (ii) a mortal cannot live forever as only Allah lives forever (Q25:58). The application of these principles forces us to believe that Jesus (a.s) must have died a natural as he was a mortal, a human being subject to all divine laws (Q21:7-8; 25:20; 5:75). How could Jesus (a.s) escape death (Q3:103; 20:55; 2:28) when Allah says: "Wherever you are, death will overtake you, though you are in towers raised high" (Q4:78).
Conclusive proof that Jesus (a.s) died a natural death is furnished by the verse Q5:117. Allah is said to remonstrate with Jesus (a.s) and enquires if he taught his followers: "Take me and my mother for two gods besides Allah" (Q5:116)? Jesus (a.s) is made to say: "I said nothing to them except that which Thou didst command me: serve Allah, my Lord and your Lord. And I was a witness over them as long as I remained among them, but when Thou didst cause me to die (i.e. after my death) Thou hast been the Watcher over them and Thou art witness over all things" (Q5:117). The following facts are revealed by this verse: (i) As long as Jesus (a.s) was alive, he kept a careful watch on those who followed him; (ii) but he did not know how they behaved after his death; (iii) the followers of Jesus (a.s) have gone astray.
Accordingly, as long as Jesus (a.s) lived, his teachings were uncorrupted. The doctrine of his Divinity was introduced after his death or he could not plead ignorance. This verse (Q5:117) conclusively proves that Jesus (a.s) will not return, for if he returns to this earth, this verse is rendered void. He should have said that he had corrected his people on a second coming. He does not say so. A report in Sahih Bukhari supplements the proof provided by the verse Q5:117. It is narrated that on the Day of Resurrection, the Holy Prophet Muhammad (s.a.a.w) would be shown some men from among his ummah being dragged towards hell. The Holy Prophet is reported to have said that he will plead: "I was a witness over them as long as I remained among them, but when Thou didst cause me to die (i.e. after my death), Thou hast been the Watcher over them and Thou art witness over all thing." (Al-Bukhari Kitab-ul Tafseer). Note the words: they are identical to those of verse Q5:117. Since the words are the same, the same meaning must also be assigned to them. Double standards cannot be accepted.
No Muslim during the lifetime of the Holy Prophet believed in the so called ascension of Jesus (a.s). The deniers of his (i.e. the Holy Prophet's) mission challenged him to prove his Prophethood by ascending to heaven (Q17:93). Did Allah empower the Holy Prophet to show this miracle? No, instead the Prophet had to say: "I am but a mortal sent as a messenger" (Q17:93). The question arises: was not Jesus (a.s) a mortal? How could he ascend when the Holy Prophet could not? The only conclusion is that Jesus (a.s) must have died a natural death on this earth. If Jesus (a.s) had ascended, why did no one refer to his ascension to refute the Prophet's argument that he was only a mortal and a messenger?
The fact that Jesus (a.s) has died is further apparent from verse 144 of Surah Al-Imran: "And Muhammad is only an apostle, all of the (other) apostles have passed away before him: if, then, he dies or is slain, will you turn about on your heels" (Q3:144 Asad's translation)? It is clearly indicated in this verse that: (i) the Holy Prophet Muhammad was mortal; (ii) all the Prophets before him (including Jesus) were mortals and (iii) all the Prophets before the Holy Prophet had died. Hadrat Abu-Bakr (r.a) argued on the basis of this verse about the death of the Holy Prophet when some of his companions thought that the Prophet was not dead and could not die. The Muslims accepted his arguments. If the people had believed that Jesus (a.s) or some other Prophets were alive, Hadrat Abu-Bakr's arguments could not have satisfied the doubters in the Prophet's death. No one referred to any living Prophet. None of them mentioned anything about the ascension of Jesus (a.s). The only logical conclusion is that they did not believe that Jesus (a.s) had ascended to heaven or was alive.
The Qur'anic verse 75 of Surah Al-Maida negates the allegation that Jesus (a.s) is alive: "The Messiah, son of Mary, was only a Messenger; Messengers before him had indeed passed away. And his mother was a family woman. They both used to eat food" (Q5:75). The verse contradicts the claim of the divinity in respect of Jesus (a.s). It shows that he stood in need of food when he was alive. As he does not partake food now, he cannot be alive. Jesus (a.s) was mortal (Q5:75; 21:7). How could he live without food?
Prayers and giving of alms have been obligatory on Jesus (a.s). "He has enjoined on me prayer and poor-rate so long as I live." If, let us suppose, Jesus (a.s) has all the facilities of prayer and absolution in heaven, to whom is he offering poor-rate (zakaat), which was made essential for him as long as he lived?
Allah is above limitations: "Vision comprehends Him not, and He comprehends (all) vision" (Q6:104). "Nothing is like Him" (Q42:11). "He is nearer to us than our life-vein" (Q50:16). "He is present everywhere, in all directions" (Q2:115). He is not sitting in any particular office giving orders. His presence can be felt. "He Is All-Knowing" (Q2:225; 58:7). If Jesus (a.s) has "gone up" and is "with Allah," does it mean that he is also present everywhere? If so, then he cannot be a human being, for human beings cannot be present everywhere. Logic dictates that Jesus (a.s) has not gone up alive but must have died in this world. However, there cannot be any doubt that he has gone up spiritually like all other Prophets and other mortals.
Man is essentially a social animal. He lives in the company of his mates. He will go mad if put in solitary confinement. How could it be possible for Jesus (a.s) to remain above for such a long time and still remain sane? Another question: even if we accept the proposition that Jesus (a.s) went up into heaven, who was the one who was put on the cross and crucified? Why did Allah substitute? Is not this substitution unethical? Is not this deception unbecoming of Allah? (God forbid)! This is cruelty and injustice by the canons of any "civilized law." Allah could not substitute, for He embraces all mercy (Q40:7; 6:148; 7:156). He is Truthful and Just. There is no evidence either in the Holy Qur'an or the hadith literature showing that someone else was put on the cross.
In conclusion, we can only say that the Holy Qur'an clearly repudiates the concept of the ascension of Jesus (a.s).
(Interestingly, in the first edition of his translation of the Qur'an, Allama Yusuf Ali translated "inni muttawaffi-ka" (Q3:55) as "I will cause thee to die." A similar translation is given by many others, including George Sale, J.M. Rodwell, N. J. Dawood, Muhammad Asad, Maulana Muhammad Ali, Shaykh Muhammad Shaltut, Allama Ghulam Ahmad Parwez, and so on.
Muhammad Pickthall translates it as "I am gathering thee." It should be noted that the language of his translation is "scriptural" and "I am gathering thee" is the Biblical idiom for "I am causing thee to die."
In his second and subsequent editions, Allama Yusuf Ali changed his translation to "I will take thee," but he did not give any reasons for the change. However, in footnote 2485, he comments on "(Jesus said) So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)" (Q19:33) as follows: "Those who believe that he never died should ponder over this verse."
According to a hadith, referred to in Tafsir Ibn Kathir (Vol. 11 page 246), the Prophet Muhammad (s.a.a.w) is reported to have said that he was told by the Archangel Gabriel that the Prophet Jesus (a.s) lived on earth to the age of 120 years before he died. - A. A. Karim, member of the Editorial Board).
Posted November 7, 1998. This article was printed in two parts in the April-June 1998 and July-September 1998 issues of "The Message," a United Islamic Association (UIA) publication, London, England.
Courtesy: http://www.geocities.com/forpeoplewhothink
www.irfi.org
The entire super-structure of the Christian faith is built on a dogma: the death of Jesus (a.s) on the cross, his resurrection, and his bodily ascension to heaven. Islam categorically rejects this dogma: "They slew him not nor crucified him." (Holy Qur'an 4:157) Some Muslim scholars have attempted in vain to paint this episode in the colors borrowed from the Christians. But do the Qur'anic injunctions warrant this interpretation? The Holy Qur'an says: "And because of their saying we slew the Messiah Jesus, son of Mary, Allah's Messenger - They slew him not nor crucified him, but it appeared so unto them. Those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain." (Q4:157)
It is accepted that Jesus (a.s) was apparently placed on the cross, and they were determined to kill him, but they failed in their attempt and Jesus (a.s) escaped death on the cross. Allah created circumstances to save Jesus (a.s) dying an accursed death. (Deut. 21:23) There is nothing in the Holy Qur'an to suggest that "Jesus was taken up," so much so that even Maulana Maudoodi in his popular commentary Tafhimul-Qur'an had to admit that:
"The Qur'an is silent about the nature and the details of the matter, and does neither say explicitly whether Allah raised him bodily from the earth to some place in heaven, nor does it say that he died like other mortals and only his soul was raised to heaven. It has been couched in such a language that nothing can be said definitely about the incident except that it was uncommon and extraordinary." (Note 195 to verse 4:157)
That is not the whole truth. It is wrong to say that "nothing can be said definitely." If we interpret this verse with the application of the rules of interpretation, we arrive at only one conclusion: "That Jesus (a.s) had died - that he is not living." The same rules of interpretation have led Muhammad Asad to the following conclusion:
"The Qur'an categorically denies the story of the crucifixion of Jesus." (Note 171 on verse 4:157 in his commentary The Message of the Qur'an). He further goes on to explain: "There exist, among Muslims, many fanciful legends telling us that at the last moment, God substituted for Jesus a person closely resembling him (according to some accounts, that person was Judas), who was subsequently crucified in his place. However, none of these legends find the slightest support in the Qur'an or in authentic Traditions, and the stories produced in this connection by the classical commentators must be summarily rejected. They represent no more than confused attempts at "harmonizing" the Qur'anic statement that Jesus was not crucified with the graphic description, in the Gospels, of his crucifixion. The story of the crucifixion as such has been succinctly explained in the Qur'anic phrase wa-lakin shubbiha lahum, which I render as "but it only appeared to them as if it had been so" - implyng that in the course of time, long after the time of Jesus, a legend had somehow grown (probably under the then-powerful influence of Mithraistic beliefs) to the effect that he had died on the cross in order to atone for the "original sin" with which mankind is allegedly burdened; and this legend became so firmly established among the latter-day followers of Jesus that even his enemies, the Jews, began to believe it - albeit in a derogatory sense (for crucifixion was, in those times, a heinous form of death-penalty reserved for the lowest of criminals). This, to my mind, is the only satisfactory explanation of the phrase wa-lakin shubbiha lahum, the more so as the expression shubbiha li is idiomatically synonymous with khuyyila li, "[a thing] became a fancied image to me", i.e. "in my mind" - in other words: "[it] seemed to me" (see Qamus, art. khayala, as well as Lane II, 833 and IV, 1500)."
He rejects the theory of the bodily ascension of Jesus (a.s) and explains that the verb rafa'ahu (Lit. "he raised him" or "elevated him"), as in verses 4:158 and 3:55, "has always, whenever the act of raf ("elevating") a human being is attributed to God, the meaning of "honoring" or "exalting". Nowhere in the Holy Qur'an is there any warrant for the popular belief that God has "taken up" Jesus (a.s) bodily, in his life time, into Heaven. The expression "God exalted him unto Himself" in the above verse (4:158) denotes the elevation of Jesus (a.s) to the realm of God's Special Grace - a blessing in which all Prophets partake - as is evident from 19:57 where the verb rafa'nahu ("we exalted him") is used with regard to the Prophet Idris (a.s) (see also Muhammad Abdullah in Manar III, 316f and VI 20f)." That was Muhammad Asad commenting on the Qur'anic verses 4:157 and 4:158 in his "The Message of the Qur'an".
Using the application of the same rules of interpretation, Shaykh Muhammad Shaltut came to the following conclusion: "There is nothing in the Holy Qur'an, nor in the sacred traditions of the Prophet (s.a.a.w), which endorses the correctness of the belief to the contentment of heart that Jesus (a.s) was taken up to heaven with his body and is alive there even now . . ." (Al-Risalah, Cairo, vol. 10 no. 462, p. 515).
He further writes in the same article: The word tawafa is used in so many places in the sense of death that it has become its foremost meaning: "Say the angel of death, who is given charge of you, shall cause you to die" (Q32:11). "(As for) those whom the angels caused to die while they are unjust to themselves" (Q4:97). "And if you could see when the angels will cause to die those who disbelieve" (Q8:50). "Our Messengers caused him to die" (Q22:5). "Make me die in submission and join me with the righteous" (Q12:101). It is absolutely clear from the Qur'anic verses quoted by Shaykh Shaltut that tawafa has no other meaning than taking away the soul either in sleep or death, particularly when God is the subject and a human being the object. The interpretation is also supported by Ibn Abbas. According to him, as narrated in Bukhari, Muttawaffika means Mumituka. (i.e. I will cause thee to die).
Jesus (a.s) was a Messenger (Q5:75), a mortal (Q21:7) subjected to the laws of Allah. Allah created human beings (and Jesus was a human being) and ordained that Death shall be their common lot. Life without death has not been granted to anyone. All human beings are mortals, and accordingly must die on earth. There are numerous verses that clearly indicate that every soul must taste death: "Every soul shall taste death" (Q3:185). "Every soul must taste death" (Q21:35). "He said (to man) therein (on earth) you shall live and therein you shall die" (Q7:25). "We appointed immortality for no mortal before thee" (Q21:34). "And He it is who gave you life, then He will cause you to die" (Q22:66). "Everyone in it (earth) must pass away" (Q55:26). "We have ordained death for you" (Q56:60). "Then He causes him to die and assigns him to a grave" (Q80:21). "Verily We created man from a product of wet earth, then placed him as a drop of seed in a safe lodging, then We make the life-germ a clot, then We make the clot a lump of flesh bones, then We clothe the bones with flesh, then We cause it to grow into another creation. So blessed be Allah, the Best of Creators! Then after that you will certainly die" (Q23:11-15).
In contrast with the life of man, which must come to an end in accordance with the fundamental law laid down by the above verses, the Qur'an says that: "Allah alone is Everlasting and does not die" (Q25:25). The Qur'an lays down the principle that: "A man must die" (Q21:35), and that: "Only Allah lives forever" (Q25:58). It does not contemplate any change or exception, and it is categorically stated: "And you shall not find a change in Our course" (Q27:77). "And you shall not find any change in the course of Allah" (Q33:62). "Thou wilt not find for the law of Allah aught of power to change" (Q48:23). "Thou wilt not find for Allah's way of treatment any substitute, nor wilt thou find for Allah's way of treatment aught of power to change" (Q35:43).
The fundamental principles, wherein there can be no change (Q27:77) are: (i) a mortal must die (Q3:185) and (ii) a mortal cannot live forever as only Allah lives forever (Q25:58). The application of these principles forces us to believe that Jesus (a.s) must have died a natural as he was a mortal, a human being subject to all divine laws (Q21:7-8; 25:20; 5:75). How could Jesus (a.s) escape death (Q3:103; 20:55; 2:28) when Allah says: "Wherever you are, death will overtake you, though you are in towers raised high" (Q4:78).
Conclusive proof that Jesus (a.s) died a natural death is furnished by the verse Q5:117. Allah is said to remonstrate with Jesus (a.s) and enquires if he taught his followers: "Take me and my mother for two gods besides Allah" (Q5:116)? Jesus (a.s) is made to say: "I said nothing to them except that which Thou didst command me: serve Allah, my Lord and your Lord. And I was a witness over them as long as I remained among them, but when Thou didst cause me to die (i.e. after my death) Thou hast been the Watcher over them and Thou art witness over all things" (Q5:117). The following facts are revealed by this verse: (i) As long as Jesus (a.s) was alive, he kept a careful watch on those who followed him; (ii) but he did not know how they behaved after his death; (iii) the followers of Jesus (a.s) have gone astray.
Accordingly, as long as Jesus (a.s) lived, his teachings were uncorrupted. The doctrine of his Divinity was introduced after his death or he could not plead ignorance. This verse (Q5:117) conclusively proves that Jesus (a.s) will not return, for if he returns to this earth, this verse is rendered void. He should have said that he had corrected his people on a second coming. He does not say so. A report in Sahih Bukhari supplements the proof provided by the verse Q5:117. It is narrated that on the Day of Resurrection, the Holy Prophet Muhammad (s.a.a.w) would be shown some men from among his ummah being dragged towards hell. The Holy Prophet is reported to have said that he will plead: "I was a witness over them as long as I remained among them, but when Thou didst cause me to die (i.e. after my death), Thou hast been the Watcher over them and Thou art witness over all thing." (Al-Bukhari Kitab-ul Tafseer). Note the words: they are identical to those of verse Q5:117. Since the words are the same, the same meaning must also be assigned to them. Double standards cannot be accepted.
No Muslim during the lifetime of the Holy Prophet believed in the so called ascension of Jesus (a.s). The deniers of his (i.e. the Holy Prophet's) mission challenged him to prove his Prophethood by ascending to heaven (Q17:93). Did Allah empower the Holy Prophet to show this miracle? No, instead the Prophet had to say: "I am but a mortal sent as a messenger" (Q17:93). The question arises: was not Jesus (a.s) a mortal? How could he ascend when the Holy Prophet could not? The only conclusion is that Jesus (a.s) must have died a natural death on this earth. If Jesus (a.s) had ascended, why did no one refer to his ascension to refute the Prophet's argument that he was only a mortal and a messenger?
The fact that Jesus (a.s) has died is further apparent from verse 144 of Surah Al-Imran: "And Muhammad is only an apostle, all of the (other) apostles have passed away before him: if, then, he dies or is slain, will you turn about on your heels" (Q3:144 Asad's translation)? It is clearly indicated in this verse that: (i) the Holy Prophet Muhammad was mortal; (ii) all the Prophets before him (including Jesus) were mortals and (iii) all the Prophets before the Holy Prophet had died. Hadrat Abu-Bakr (r.a) argued on the basis of this verse about the death of the Holy Prophet when some of his companions thought that the Prophet was not dead and could not die. The Muslims accepted his arguments. If the people had believed that Jesus (a.s) or some other Prophets were alive, Hadrat Abu-Bakr's arguments could not have satisfied the doubters in the Prophet's death. No one referred to any living Prophet. None of them mentioned anything about the ascension of Jesus (a.s). The only logical conclusion is that they did not believe that Jesus (a.s) had ascended to heaven or was alive.
The Qur'anic verse 75 of Surah Al-Maida negates the allegation that Jesus (a.s) is alive: "The Messiah, son of Mary, was only a Messenger; Messengers before him had indeed passed away. And his mother was a family woman. They both used to eat food" (Q5:75). The verse contradicts the claim of the divinity in respect of Jesus (a.s). It shows that he stood in need of food when he was alive. As he does not partake food now, he cannot be alive. Jesus (a.s) was mortal (Q5:75; 21:7). How could he live without food?
Prayers and giving of alms have been obligatory on Jesus (a.s). "He has enjoined on me prayer and poor-rate so long as I live." If, let us suppose, Jesus (a.s) has all the facilities of prayer and absolution in heaven, to whom is he offering poor-rate (zakaat), which was made essential for him as long as he lived?
Allah is above limitations: "Vision comprehends Him not, and He comprehends (all) vision" (Q6:104). "Nothing is like Him" (Q42:11). "He is nearer to us than our life-vein" (Q50:16). "He is present everywhere, in all directions" (Q2:115). He is not sitting in any particular office giving orders. His presence can be felt. "He Is All-Knowing" (Q2:225; 58:7). If Jesus (a.s) has "gone up" and is "with Allah," does it mean that he is also present everywhere? If so, then he cannot be a human being, for human beings cannot be present everywhere. Logic dictates that Jesus (a.s) has not gone up alive but must have died in this world. However, there cannot be any doubt that he has gone up spiritually like all other Prophets and other mortals.
Man is essentially a social animal. He lives in the company of his mates. He will go mad if put in solitary confinement. How could it be possible for Jesus (a.s) to remain above for such a long time and still remain sane? Another question: even if we accept the proposition that Jesus (a.s) went up into heaven, who was the one who was put on the cross and crucified? Why did Allah substitute? Is not this substitution unethical? Is not this deception unbecoming of Allah? (God forbid)! This is cruelty and injustice by the canons of any "civilized law." Allah could not substitute, for He embraces all mercy (Q40:7; 6:148; 7:156). He is Truthful and Just. There is no evidence either in the Holy Qur'an or the hadith literature showing that someone else was put on the cross.
In conclusion, we can only say that the Holy Qur'an clearly repudiates the concept of the ascension of Jesus (a.s).
(Interestingly, in the first edition of his translation of the Qur'an, Allama Yusuf Ali translated "inni muttawaffi-ka" (Q3:55) as "I will cause thee to die." A similar translation is given by many others, including George Sale, J.M. Rodwell, N. J. Dawood, Muhammad Asad, Maulana Muhammad Ali, Shaykh Muhammad Shaltut, Allama Ghulam Ahmad Parwez, and so on.
Muhammad Pickthall translates it as "I am gathering thee." It should be noted that the language of his translation is "scriptural" and "I am gathering thee" is the Biblical idiom for "I am causing thee to die."
In his second and subsequent editions, Allama Yusuf Ali changed his translation to "I will take thee," but he did not give any reasons for the change. However, in footnote 2485, he comments on "(Jesus said) So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)" (Q19:33) as follows: "Those who believe that he never died should ponder over this verse."
According to a hadith, referred to in Tafsir Ibn Kathir (Vol. 11 page 246), the Prophet Muhammad (s.a.a.w) is reported to have said that he was told by the Archangel Gabriel that the Prophet Jesus (a.s) lived on earth to the age of 120 years before he died. - A. A. Karim, member of the Editorial Board).
Posted November 7, 1998. This article was printed in two parts in the April-June 1998 and July-September 1998 issues of "The Message," a United Islamic Association (UIA) publication, London, England.
Courtesy: http://www.geocities.com/forpeoplewhothink
Is Killing An Apostate in the Islamic Law?
by Ibrahim B. Syed, Ph. D.
President
Islamic Research Foundation International, Inc.
Website: http://WWW.IRFI.ORG
Ridda or Irtidãd: Literally means "turning back". The act of apostasy -- leaving Islam for another religion or for a secular lifestyle.
Murtadd: Literally means "one who turns the back." An apostate.
Murtad Fitri: Literally means apostate - natural. A person born of a Muslim parent who later rejects Islam.
Murtad Milli: Literally means apostate - from the community. A person who converted to Islam and later rejected the religion.
Due lack of education and critical thinking several myths have taken root in the Muslim world over the ages, and there have not been any efforts in the past to clear these doubts. On the contrary, there has been a sort of effort to strengthen these myths and misconceptions. These misinterpretations of Islamic teachings have taken their toll on the Muslim world and have strengthened a misplaced perception that Islam is a symbol of obscurantism, a religion of intolerance and answers everything with the sword.
And there is no bigger misconception-strengthened with misunderstanding of Islamic beliefs over the years-other than the belief that Islam doesn't tolerate apostasy. The Christian missionaries and the Western world are cashing in on it. Ulama have tried to strengthen their point of view and several leading Muslim reformists have failed to tackle the issue. This misconception has also presented Islam as a medieval and killer religion. Islam bashers have time and again tried to carry the point by pointing out that Islam orders the killing of a person if he or she reverts to another religion from Islam.
No body is forthcoming to challenge this widely held belief as well as put forth a convincing argument about the misinterpretation of Qur'anic teachings by Ulama.
The Qur’an is completely silent on any worldly punishment for apostasy and the sole Tradition that forms the basis of rulings is open to many interpretations.
Prophet (pbuh) is reported to have said: ‘Whosoever changes his religion, Kill Him (man baddala Dinahu faqtuluhu)’”. It is this last quote from the Prophet that forms the basis of the said ruling.
While jurists are agreed on the authenticity of this tradition, they differ very widely on the appropriate interpretation and thus, the law concerning apostasy. Understanding the different viewpoints, and arriving at the truth is crucial to our discussion of this subject.
This tradition does not refer to Muslims who leave the religion of Islam for other religions. Finally, there is the crucial dispute over the nature of the punishment and the crime. Al-Nakha’ee and, according to Sha’rani, al-Thawri, hold that the apostate is a grave sinner who should however be continuously called back to the fold for the rest of his life, and not killed. By implication, they do not consider the offence a hadd (fixed penalty) offence with a fixed punishment that must be carried out. This view is similar to the view that apostasy is a sin that carries no fixed punishment, and any penalty for it is discretionary (ta’zeer). This is a view held by the Hanbali scholar, Ibn Taimiya and he attributes it as well to the Maliki Imam al-Baji. Among Hanafites, the jurist Shamsuddeen al-Sarakhshi holds the same view. He says in al Mabsut that the fixed penalties or hudud are generally not suspended because of repentance, especially when they are reported and become known to the Imam. He then adds in the case of apostasy “renunciation of the faith and conversion to disbelief is admittedly the greatest of offences, yet it is a matter between man and his Creator, and its punishment is postponed to the day of Judgement. (“fa’l jaza’ ‘alayha mu’akhkhar ila dar al-jaza”).
If repentance is accepted, then apostasy is not a hadd offence with a fixed punishment. Secondly, once scholars accept that a Muslim apostate has the right to be given the opportunity to repent, they lose the right to set a time limit for his repentance.
Allah (SWT) says in the Glorious Qur’an (39: 53-54: Say: “ O you servants of Mine who have transgressed against your own selves! Despair not of God’s mercy. Behold God forgives all sins, for verily He is much forgiving, a dispenser of grace! Hence, turn toward your sustainer and surrender yourselves unto him before the suffering (of death and resurrection) comes upon you for then you will not be succored.”
Any scholar who says the death sentence applies to leaving the faith, then the convict is to be given a life-time to repent, and this is the view of Sufyan al-Thawri, Ibrahim al-Nakha’ee, Shamsuddeen al-Sarakhshi, Imam al-Baji and, by strong implication, Ahmad Ibn Taimiya. One must conclude that the death sentence is not for “simple apostasy” (mujarrad al-ridda), but for apostasy accompanied by treason and sedition, or by the abuse and slander (sabb) of the Noble Prophet.
Freedom to convert to or from Islam
"Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance." Article 18 of the Universal Declaration of Human Rights.
The Glorious Qur'an says, "Let there be no compulsion in the religion: Surely the Right Path is clearly distinct from the crooked path." Al Baqarah, 2:256.
"Those who believe, then disbelieve, then believe again, then disbelieve, and then increase in their disbelief - Allah will never forgive them nor guide them to the path." Surah An-Nisa', 4:137.
For example, the Qur'an says: "Let him who wishes to believe, do so; and let him who wishes to disbelieve, do so." (Al-Kahf: 29)
In another verse, Allah Almighty says: "Yours is only the duty to convey the message; you are not a guardian over them." (Al-Ghashiyah: 21- 22)
The quotation from Surah An-Nisa', 4:137, shown above, seems to imply that multiple, sequential apostasies are possible. That would not be possible if the person were executed after the first apostasy.
From the above verses it can be argued that religious freedom and the absence of compulsion in religion requires that individuals be allowed adopt a religion or to convert to another religion without legal penalty.
Hence the death penalty is not an appropriate response to apostasy.
The former Chief Justice of Pakistan, SA Rahman, has written that there is no reference to the death penalty in any of the 20 instances of apostasy mentioned in the Qur'an.
Muslims who support the death penalty for apostasy use as their foundation the above cited hadith, in which the Prophet (pbuh) is reported to have said: "Kill whoever changes his religion." But this is a weak foundation because this hadith was only transmitted from Muhammad (pbuh) by one individual. It was not confirmed by a second person. According to Islamic law, this is insufficient confirmation to impose the death penalty. The Shari`ah has not fixed any punishment for apostasy.
The hadith is so generally worded that it would require the death penalty for a Christian or Jew who converted to Islam. This is obviously not the prophet's intent. The hadith is in need of further specification, which has not been documented. Many scholars interpret this passage as referring only to instances of high treason. (e.g. declaring war on Islam, Muhammad (pbuh), God, etc.).
There is no historical record, which indicates that Muhammad (pbuh) or any of his companions ever sentenced anyone to death for apostasy.
The issue of killing a murtad or the apostate is not a simple one. Scholars have debated it from various angles and it is not simply an issue of killing someone for choosing one religion or another.
The question of apostasy has been debated among scholars based on their interpretations of some hadiths since the Qur'an does not specify any worldly punishment for it. For example, there was a case at the time of the Prophet (peace and blessings be upon him) where a man came to him in three consecutive days and told him that he wanted to apostate. The Prophet (peace and blessings be upon him) never took any action against him, and when the man finally left Madina, the Prophet (peace and blessings be upon him) never sent anyone to arrest him, let alone kill him.
This is why some scholars distinguished between individual apostasy and apostasy which is accompanied by high treason. So, it cannot be confused with the freedom of conscience for every individual, which has been guaranteed in the Qur'an through hundreds of verses.
For example, one version of a hadith narrated by `A'isha (RA) concerning apostasy relates to one who left his religion and fought against Muslims.
QUR'ANIC VIEWS
The Qur’an has referred to the issue of apostasy at more than one place (for example see Al-Baqarah 2: 217, Al-Baqarah 2: 108, A’l Imra’n 3: 90, Al-Nisa’ 4: 137 and Al-Nahl 16: 106). But at none of these places does the Qur’an mention the punishment of death for such people who change their religion. The Qur’an does mention that such people shall face a terrible punishment in the hereafter but no worldly punishment is mentioned at any of these instances in the Qur’an. This situation obviously raises a question mark in the mind of the reader that if Allah had wanted to give the punishment of an apostate a permanent position in the Shari`ah, the punishment should have been mentioned, at least at one of the above mentioned places. If the Qur’an had kept completely silent about the apostate, the matter would have been different. But the strange thing is that the Qur’an mentions apostasy, and still does not mention the punishment (if any) it wants the apostate to be subjected to.
Furthermore, the Qur’an has strictly disallowed the imposition of the death penalty except in two specific cases. One of them is where the person is guilty of murdering another person and the other is where a person is guilty of creating unrest in the country (fasa’d fil-ardh) like being involved in activities that create unrest in a society, for example activities like terrorism etc. The Qur’an says:
Whoever kills a person without his being guilty of murder or of creating unrest in the land, is as though he kills the whole of mankind. (Al-Ma’idah, 5: 32)
Obviously, apostasy can neither be termed as "murder" nor "creating unrest in the land".
Thus, in view of the above facts, we are left with one option only. We can only say that either the saying has been wrongly ascribed to the Prophet (pbuh), as it is clearly contradictory to the Qur’an and the Prophet could not have said anything contradictory to the Qur’an, or that the saying ascribed to the Prophet (pbuh) relates not to all apostates but to a particular and specific people.
Shaykh Subhani
Shaykh Inayatullah Subhani (author of the Book Apostasy doesn't carry death penalty in Islam) says that neither Islam forces any person to embrace neither Islam nor it forces him to remain within its fold. He writes, "Apostasy has been mentioned several times in Qur'an. It also describes the bad treatment that will be meted out for committing apostasy, but it never talks of punishment for the crime in this world." The learned scholar mentions three Ayaat (verses) from Qur'an on apostasy (Al-Baqara 217, Muhammad 25-27 and Al-Maida 54) and then says that none of these Ayaat prescribes any punishment for that though these Ayaat pass strictures on the people who commit it. There are several other Ayaat on the same issue and none of them prescribes either death penalty or any other punishment for apostasy in this world. He then adds that had there been some punishment in Islam for apostasy there was no reason as to why the issue was mentioned repeatedly in Qur'an but no punishment was prescribed.
Misinterpretation of the hadith, Man baddala Dinahu faqtuluh (kill him who changes his religion) has caused the problem. This order has been made to look general and permanent, though it was said in a particular circumstance for a particular group. Shaykh Subhani writes that this order was made to counter a scheme prepared by Jews of Madinah. They had planned that some of them embrace Islam for some time and then return to their old religion. Then some other people do the same. It was aimed to create restlessness among Muslims against their own leadership so that the strong Muslim unity should start crumbling. It was made clear in Qur'an in (Aal Imran, 3: 72-73).
To counter this planning the Prophet (SAW) ordered his companions to act in such a manner. Despite this order lengthy investigations were made to ascertain that the case was true and the person concerned was given adequate time to explain before the punishment was carried out.
Shaykh Subhani says lack of clear grasp of Qur'an misguided even leading Ulama. Otherwise it was not difficult to understand the hadith. Qur'anic teachings on the issue were not kept in mind.
He emphasizes that people who were awarded death penalty for reverting to other religions from Islam during the time of the Prophet (SAW) or during the reign of his caliphs were not given the punishment for the crime of apostasy but for the fact that they were at war with Muslims and Islamic government.
Shaykh Subhani regrets that punishment that was prescribed for certain people under special circumstances was made to look like a general order. He says that it was the order for people who posed threat to Islamic state and became at war with Islam and not for any person who reverts to other religion.
A number of Islamic scholars from past centuries, Ibrahim al-Naka'I, Sufyan al-Thawri, Shams al-Din al-Sarakhsi, Abul Walid al-Baji and Ibn Taymiyyah, have all held that apostasy is a serious sin, but not one that requires the death penalty. In modern times, Mahmud Shaltut, Sheikh of al-Azhar, and Dr Mohammed Sayed Tantawi have concurred.
In conclusion, we must never confuse the issue of killing a murtad with the freedom of conscience guaranteed in the Glorious Qur'an. For a detailed discussion, one should read (1) the Dr. Yusuf Al-Qaradawi's book on this issue: Jareemat ar-riddah wal murtadd (The Crime of Apostasy and Apostate) - published by Ar-Risalah foundation.
(2) Apostasy doesn't carry death penalty in Islam (Book: Tabdili-e-Mazhab aur Islam) by Maulana Inayatullah Asad Subhani)-published by Idara Ihya-e-Deen, Bilariya Ganj, Azamgarh (UP, India) Pages: 108, Price Rs 30.
REFERENCES
1. http://www.religioustolerance.org/isl_apos.htm
2. "Islam, Apostasy and PAS," 1999-JUL-22, at: http://www.muslimtents.com/sistersinislam/
3. S.A. Rahman, "Punishment of apostasy in Islam," Kazi Publ., (1986). Limited availability from Amazon.com online bookstore).
President
Islamic Research Foundation International, Inc.
Website: http://WWW.IRFI.ORG
Ridda or Irtidãd: Literally means "turning back". The act of apostasy -- leaving Islam for another religion or for a secular lifestyle.
Murtadd: Literally means "one who turns the back." An apostate.
Murtad Fitri: Literally means apostate - natural. A person born of a Muslim parent who later rejects Islam.
Murtad Milli: Literally means apostate - from the community. A person who converted to Islam and later rejected the religion.
Due lack of education and critical thinking several myths have taken root in the Muslim world over the ages, and there have not been any efforts in the past to clear these doubts. On the contrary, there has been a sort of effort to strengthen these myths and misconceptions. These misinterpretations of Islamic teachings have taken their toll on the Muslim world and have strengthened a misplaced perception that Islam is a symbol of obscurantism, a religion of intolerance and answers everything with the sword.
And there is no bigger misconception-strengthened with misunderstanding of Islamic beliefs over the years-other than the belief that Islam doesn't tolerate apostasy. The Christian missionaries and the Western world are cashing in on it. Ulama have tried to strengthen their point of view and several leading Muslim reformists have failed to tackle the issue. This misconception has also presented Islam as a medieval and killer religion. Islam bashers have time and again tried to carry the point by pointing out that Islam orders the killing of a person if he or she reverts to another religion from Islam.
No body is forthcoming to challenge this widely held belief as well as put forth a convincing argument about the misinterpretation of Qur'anic teachings by Ulama.
The Qur’an is completely silent on any worldly punishment for apostasy and the sole Tradition that forms the basis of rulings is open to many interpretations.
Prophet (pbuh) is reported to have said: ‘Whosoever changes his religion, Kill Him (man baddala Dinahu faqtuluhu)’”. It is this last quote from the Prophet that forms the basis of the said ruling.
While jurists are agreed on the authenticity of this tradition, they differ very widely on the appropriate interpretation and thus, the law concerning apostasy. Understanding the different viewpoints, and arriving at the truth is crucial to our discussion of this subject.
This tradition does not refer to Muslims who leave the religion of Islam for other religions. Finally, there is the crucial dispute over the nature of the punishment and the crime. Al-Nakha’ee and, according to Sha’rani, al-Thawri, hold that the apostate is a grave sinner who should however be continuously called back to the fold for the rest of his life, and not killed. By implication, they do not consider the offence a hadd (fixed penalty) offence with a fixed punishment that must be carried out. This view is similar to the view that apostasy is a sin that carries no fixed punishment, and any penalty for it is discretionary (ta’zeer). This is a view held by the Hanbali scholar, Ibn Taimiya and he attributes it as well to the Maliki Imam al-Baji. Among Hanafites, the jurist Shamsuddeen al-Sarakhshi holds the same view. He says in al Mabsut that the fixed penalties or hudud are generally not suspended because of repentance, especially when they are reported and become known to the Imam. He then adds in the case of apostasy “renunciation of the faith and conversion to disbelief is admittedly the greatest of offences, yet it is a matter between man and his Creator, and its punishment is postponed to the day of Judgement. (“fa’l jaza’ ‘alayha mu’akhkhar ila dar al-jaza”).
If repentance is accepted, then apostasy is not a hadd offence with a fixed punishment. Secondly, once scholars accept that a Muslim apostate has the right to be given the opportunity to repent, they lose the right to set a time limit for his repentance.
Allah (SWT) says in the Glorious Qur’an (39: 53-54: Say: “ O you servants of Mine who have transgressed against your own selves! Despair not of God’s mercy. Behold God forgives all sins, for verily He is much forgiving, a dispenser of grace! Hence, turn toward your sustainer and surrender yourselves unto him before the suffering (of death and resurrection) comes upon you for then you will not be succored.”
Any scholar who says the death sentence applies to leaving the faith, then the convict is to be given a life-time to repent, and this is the view of Sufyan al-Thawri, Ibrahim al-Nakha’ee, Shamsuddeen al-Sarakhshi, Imam al-Baji and, by strong implication, Ahmad Ibn Taimiya. One must conclude that the death sentence is not for “simple apostasy” (mujarrad al-ridda), but for apostasy accompanied by treason and sedition, or by the abuse and slander (sabb) of the Noble Prophet.
Freedom to convert to or from Islam
"Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance." Article 18 of the Universal Declaration of Human Rights.
The Glorious Qur'an says, "Let there be no compulsion in the religion: Surely the Right Path is clearly distinct from the crooked path." Al Baqarah, 2:256.
"Those who believe, then disbelieve, then believe again, then disbelieve, and then increase in their disbelief - Allah will never forgive them nor guide them to the path." Surah An-Nisa', 4:137.
For example, the Qur'an says: "Let him who wishes to believe, do so; and let him who wishes to disbelieve, do so." (Al-Kahf: 29)
In another verse, Allah Almighty says: "Yours is only the duty to convey the message; you are not a guardian over them." (Al-Ghashiyah: 21- 22)
The quotation from Surah An-Nisa', 4:137, shown above, seems to imply that multiple, sequential apostasies are possible. That would not be possible if the person were executed after the first apostasy.
From the above verses it can be argued that religious freedom and the absence of compulsion in religion requires that individuals be allowed adopt a religion or to convert to another religion without legal penalty.
Hence the death penalty is not an appropriate response to apostasy.
The former Chief Justice of Pakistan, SA Rahman, has written that there is no reference to the death penalty in any of the 20 instances of apostasy mentioned in the Qur'an.
Muslims who support the death penalty for apostasy use as their foundation the above cited hadith, in which the Prophet (pbuh) is reported to have said: "Kill whoever changes his religion." But this is a weak foundation because this hadith was only transmitted from Muhammad (pbuh) by one individual. It was not confirmed by a second person. According to Islamic law, this is insufficient confirmation to impose the death penalty. The Shari`ah has not fixed any punishment for apostasy.
The hadith is so generally worded that it would require the death penalty for a Christian or Jew who converted to Islam. This is obviously not the prophet's intent. The hadith is in need of further specification, which has not been documented. Many scholars interpret this passage as referring only to instances of high treason. (e.g. declaring war on Islam, Muhammad (pbuh), God, etc.).
There is no historical record, which indicates that Muhammad (pbuh) or any of his companions ever sentenced anyone to death for apostasy.
The issue of killing a murtad or the apostate is not a simple one. Scholars have debated it from various angles and it is not simply an issue of killing someone for choosing one religion or another.
The question of apostasy has been debated among scholars based on their interpretations of some hadiths since the Qur'an does not specify any worldly punishment for it. For example, there was a case at the time of the Prophet (peace and blessings be upon him) where a man came to him in three consecutive days and told him that he wanted to apostate. The Prophet (peace and blessings be upon him) never took any action against him, and when the man finally left Madina, the Prophet (peace and blessings be upon him) never sent anyone to arrest him, let alone kill him.
This is why some scholars distinguished between individual apostasy and apostasy which is accompanied by high treason. So, it cannot be confused with the freedom of conscience for every individual, which has been guaranteed in the Qur'an through hundreds of verses.
For example, one version of a hadith narrated by `A'isha (RA) concerning apostasy relates to one who left his religion and fought against Muslims.
QUR'ANIC VIEWS
The Qur’an has referred to the issue of apostasy at more than one place (for example see Al-Baqarah 2: 217, Al-Baqarah 2: 108, A’l Imra’n 3: 90, Al-Nisa’ 4: 137 and Al-Nahl 16: 106). But at none of these places does the Qur’an mention the punishment of death for such people who change their religion. The Qur’an does mention that such people shall face a terrible punishment in the hereafter but no worldly punishment is mentioned at any of these instances in the Qur’an. This situation obviously raises a question mark in the mind of the reader that if Allah had wanted to give the punishment of an apostate a permanent position in the Shari`ah, the punishment should have been mentioned, at least at one of the above mentioned places. If the Qur’an had kept completely silent about the apostate, the matter would have been different. But the strange thing is that the Qur’an mentions apostasy, and still does not mention the punishment (if any) it wants the apostate to be subjected to.
Furthermore, the Qur’an has strictly disallowed the imposition of the death penalty except in two specific cases. One of them is where the person is guilty of murdering another person and the other is where a person is guilty of creating unrest in the country (fasa’d fil-ardh) like being involved in activities that create unrest in a society, for example activities like terrorism etc. The Qur’an says:
Whoever kills a person without his being guilty of murder or of creating unrest in the land, is as though he kills the whole of mankind. (Al-Ma’idah, 5: 32)
Obviously, apostasy can neither be termed as "murder" nor "creating unrest in the land".
Thus, in view of the above facts, we are left with one option only. We can only say that either the saying has been wrongly ascribed to the Prophet (pbuh), as it is clearly contradictory to the Qur’an and the Prophet could not have said anything contradictory to the Qur’an, or that the saying ascribed to the Prophet (pbuh) relates not to all apostates but to a particular and specific people.
Shaykh Subhani
Shaykh Inayatullah Subhani (author of the Book Apostasy doesn't carry death penalty in Islam) says that neither Islam forces any person to embrace neither Islam nor it forces him to remain within its fold. He writes, "Apostasy has been mentioned several times in Qur'an. It also describes the bad treatment that will be meted out for committing apostasy, but it never talks of punishment for the crime in this world." The learned scholar mentions three Ayaat (verses) from Qur'an on apostasy (Al-Baqara 217, Muhammad 25-27 and Al-Maida 54) and then says that none of these Ayaat prescribes any punishment for that though these Ayaat pass strictures on the people who commit it. There are several other Ayaat on the same issue and none of them prescribes either death penalty or any other punishment for apostasy in this world. He then adds that had there been some punishment in Islam for apostasy there was no reason as to why the issue was mentioned repeatedly in Qur'an but no punishment was prescribed.
Misinterpretation of the hadith, Man baddala Dinahu faqtuluh (kill him who changes his religion) has caused the problem. This order has been made to look general and permanent, though it was said in a particular circumstance for a particular group. Shaykh Subhani writes that this order was made to counter a scheme prepared by Jews of Madinah. They had planned that some of them embrace Islam for some time and then return to their old religion. Then some other people do the same. It was aimed to create restlessness among Muslims against their own leadership so that the strong Muslim unity should start crumbling. It was made clear in Qur'an in (Aal Imran, 3: 72-73).
To counter this planning the Prophet (SAW) ordered his companions to act in such a manner. Despite this order lengthy investigations were made to ascertain that the case was true and the person concerned was given adequate time to explain before the punishment was carried out.
Shaykh Subhani says lack of clear grasp of Qur'an misguided even leading Ulama. Otherwise it was not difficult to understand the hadith. Qur'anic teachings on the issue were not kept in mind.
He emphasizes that people who were awarded death penalty for reverting to other religions from Islam during the time of the Prophet (SAW) or during the reign of his caliphs were not given the punishment for the crime of apostasy but for the fact that they were at war with Muslims and Islamic government.
Shaykh Subhani regrets that punishment that was prescribed for certain people under special circumstances was made to look like a general order. He says that it was the order for people who posed threat to Islamic state and became at war with Islam and not for any person who reverts to other religion.
A number of Islamic scholars from past centuries, Ibrahim al-Naka'I, Sufyan al-Thawri, Shams al-Din al-Sarakhsi, Abul Walid al-Baji and Ibn Taymiyyah, have all held that apostasy is a serious sin, but not one that requires the death penalty. In modern times, Mahmud Shaltut, Sheikh of al-Azhar, and Dr Mohammed Sayed Tantawi have concurred.
In conclusion, we must never confuse the issue of killing a murtad with the freedom of conscience guaranteed in the Glorious Qur'an. For a detailed discussion, one should read (1) the Dr. Yusuf Al-Qaradawi's book on this issue: Jareemat ar-riddah wal murtadd (The Crime of Apostasy and Apostate) - published by Ar-Risalah foundation.
(2) Apostasy doesn't carry death penalty in Islam (Book: Tabdili-e-Mazhab aur Islam) by Maulana Inayatullah Asad Subhani)-published by Idara Ihya-e-Deen, Bilariya Ganj, Azamgarh (UP, India) Pages: 108, Price Rs 30.
REFERENCES
1. http://www.religioustolerance.org/isl_apos.htm
2. "Islam, Apostasy and PAS," 1999-JUL-22, at: http://www.muslimtents.com/sistersinislam/
3. S.A. Rahman, "Punishment of apostasy in Islam," Kazi Publ., (1986). Limited availability from Amazon.com online bookstore).
Interpreting the Qur'an
From: www.understanding-islam.com
Every Muslim and every reader of classical Arabic and all those who have access to an authentic translation of the Qur'an, can easily decipher from the Qur'an the articles of belief in Islam and the basic religious obligations bestowed upon a Muslim so that one can please one's Creator and attain salvation in the hereafter. As such, the Qur'an is a very straightforward book of guidance for all people.
However, to have a more scholarly understanding of the Qur'an and its message and to comprehend the accurate and in-depth meaning of its verses and their links together, in particular to be able to verify the authenticity of different understandings from the verses of the Qur'an, it is essential to have an in depth insight and means to appreciate and understand the Qur'an.
In this booklet, the essential means to appreciate and understand the Qur'an are called primary sources of interpretation of the Qur'an. These means and insights elucidate the Qur'an; others that are not essential but are helpful in the understanding and interpretation of the Qur'an are called secondary sources. The Primary and the secondary sources for interpreting the Qur'an are briefly introduced below.
Primary Sources for interpreting the Qur'an:
Language of the Qur'an: The language in which the Qur'an was revealed was the Arabic of the highest quality spoken by the Quraysh of Makkah. As such, it is impetrative that due consideration is given to an in-depth understanding of this particular language.
Context of the Qur'an: The Qur'an is a coherent Book in which its verses and Surahs are arranged in a specific order. While interpreting the Qur'an it is important to keep in view the context of its verses. No verse should be interpreted without regard to its context.
Parallels of the Qur'an: One of the main sources for understanding the Qur'an is the Qur'an itself. Many verses or words in the Qur'an are explained or further clarified in other verses of the Qur'an.
Theme of the Qur'an: The theme of the Qur'an is the "Indhar" of Prophet Mohammad (pbuh) 1. Indhar is a term of the Qur'an and means admonition or warning. It is important to interpret verses of the Qur'an in the light of this theme (Indhar) and its different phases. In doing so, attention to the time of revelation and the addressees of verses (whether directives are general or are specific to certain group of people in the era of the Prophet (pbuh) are essential.
Secondary sources for interpreting the Qur'an:
Ahadith (the prophet sayings): Ahadith are potential sources to access the Prophet's (pbuh) and his companions' understanding, explanation and application of the verses of the Qur'an. A hadith that provides explanation for a verse or verses of the Qur'an helps in interpreting the Qur'an, provided that the chain of narrators of the hadith is not weak and that the context of Hadith itself is in line with the text of the Qur'an and its overall message. Hadith however cannot abrogate or add to a Qur'anic directive.
The previous scriptures: Previous divine scriptures are helpful in understanding the Qur'an. Though they are not present in their original form, however they are still an invaluable source of wisdom and divine directives. They also contain historical record about the previous prophets of Bani Israel (Children of Israel).
The major commentaries: Numerous translations and Tafasir (commentaries) have been written about the Qur'an by various Muslim scholars, these also provide a valuable source of scholarly insight and information about its interpretation.
History of Arabia: History of Arabia highlights the social, moral, intellectual and economic mood of the people at the time of the Prophet Muhammad (pbuh). The likes and dislikes of the people, rites, rituals and social norms of that time.
Every Muslim and every reader of classical Arabic and all those who have access to an authentic translation of the Qur'an, can easily decipher from the Qur'an the articles of belief in Islam and the basic religious obligations bestowed upon a Muslim so that one can please one's Creator and attain salvation in the hereafter. As such, the Qur'an is a very straightforward book of guidance for all people.
However, to have a more scholarly understanding of the Qur'an and its message and to comprehend the accurate and in-depth meaning of its verses and their links together, in particular to be able to verify the authenticity of different understandings from the verses of the Qur'an, it is essential to have an in depth insight and means to appreciate and understand the Qur'an.
In this booklet, the essential means to appreciate and understand the Qur'an are called primary sources of interpretation of the Qur'an. These means and insights elucidate the Qur'an; others that are not essential but are helpful in the understanding and interpretation of the Qur'an are called secondary sources. The Primary and the secondary sources for interpreting the Qur'an are briefly introduced below.
Primary Sources for interpreting the Qur'an:
Language of the Qur'an: The language in which the Qur'an was revealed was the Arabic of the highest quality spoken by the Quraysh of Makkah. As such, it is impetrative that due consideration is given to an in-depth understanding of this particular language.
Context of the Qur'an: The Qur'an is a coherent Book in which its verses and Surahs are arranged in a specific order. While interpreting the Qur'an it is important to keep in view the context of its verses. No verse should be interpreted without regard to its context.
Parallels of the Qur'an: One of the main sources for understanding the Qur'an is the Qur'an itself. Many verses or words in the Qur'an are explained or further clarified in other verses of the Qur'an.
Theme of the Qur'an: The theme of the Qur'an is the "Indhar" of Prophet Mohammad (pbuh) 1. Indhar is a term of the Qur'an and means admonition or warning. It is important to interpret verses of the Qur'an in the light of this theme (Indhar) and its different phases. In doing so, attention to the time of revelation and the addressees of verses (whether directives are general or are specific to certain group of people in the era of the Prophet (pbuh) are essential.
Secondary sources for interpreting the Qur'an:
Ahadith (the prophet sayings): Ahadith are potential sources to access the Prophet's (pbuh) and his companions' understanding, explanation and application of the verses of the Qur'an. A hadith that provides explanation for a verse or verses of the Qur'an helps in interpreting the Qur'an, provided that the chain of narrators of the hadith is not weak and that the context of Hadith itself is in line with the text of the Qur'an and its overall message. Hadith however cannot abrogate or add to a Qur'anic directive.
The previous scriptures: Previous divine scriptures are helpful in understanding the Qur'an. Though they are not present in their original form, however they are still an invaluable source of wisdom and divine directives. They also contain historical record about the previous prophets of Bani Israel (Children of Israel).
The major commentaries: Numerous translations and Tafasir (commentaries) have been written about the Qur'an by various Muslim scholars, these also provide a valuable source of scholarly insight and information about its interpretation.
History of Arabia: History of Arabia highlights the social, moral, intellectual and economic mood of the people at the time of the Prophet Muhammad (pbuh). The likes and dislikes of the people, rites, rituals and social norms of that time.
The Existence of God
From www.thetruereligion.org
The concept of a Supreme Creator of the universe has been something, which the western world has been trying to prove or refute now for thousands of years. However, only in the past 200 years have the creme de la creme of western intellectuals, come to the conclusion that a God/Creator of the universe is and has been a figment of mans imagination. This conclusion was formed as a reaction to the beliefs and practices of Christianity, which was a major force in European life at this time. Beliefs such as that of the Trinity[1] and the divine nature of Jesus Christ, were so complicated to understand - even for the elite of the church - that eventually the idea of a supreme and perfect creator (which Christianity had distorted) was replaced by many new theories which tried to explain how mankind came about and developed. Many different theories were introduced to the western world, but one common trait, which they all shared, was that there was no Supreme force, which governed the universe.
So where does Islam come into all of this? Islam[2] is the one way of life, the one religion which until now has not been challenged successfully by any philosopher, atheist or intellectual. Rather the case has been the exact opposite and there have been thousands, if not millions, of so-called 'atheists' who have reverted back to Islam. So how does Islam explain the existence of this Supreme Creator?
The Natural Way
Allaah says in his final revelation, the Qur'aan:
"Therefore turn your face steadfastly towards the true faith, away from all that which is false, in accordance with the Pure nature with which Allaah has Created people. Let there be no altering in the laws of Allaah's Creation. This is surely the true religion, but most people do not know it."
(Surah Ar-Rum 30:30)
The pure nature which is mentioned in this verse is probably the most convincing proof of a divine creator to any sincere seeker of truth. Which person can deny (atheist or otherwise) that when he/she is in dire trouble, when life is about to be taken away from them, when the pressures are unbearable - that then do they turn to that force above the skies. How many times are we confronted by a scenario in which the words: "Please God help me, and I promise that I will always pray to you and be good." roll off our tongues with such sincerity? Every time something bad happens, words such as these come out of the people's mouths. Yet as soon as the harm is removed the very same people beseeching the help of their creator, turn away:
"And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto him you cry aloud for help. Yet no sooner does he remove your ills then some of you set up partners to their lord."
(Surah An-Nahl 16:53-54)
This pure nature which every human is born with is known as the Fitrah in the Arabic language. Every human being, man or woman is born with this natural instinct to recognise the Creator and turn to Him. This is proved by the hadeeth[3] of the last messenger to mankind Muhammed (s.a.w.) who said: "Every child is born upon the pure fitra, it is only his parents that later turn him into a Jew, a Christian, or a Magian.[4]"[5]
In fact if humans were not influenced by their societal pressures then their belief in the Creator would be distinct and clearly visible. But unfortunately this is not the case, and there exists in all non-Muslim societies a clear trend to distort the nature of human beings. One of the ways in which this is done in western societies is through the education system and its institutions. Western education is based around a whole body of secular thought which has no place for a Creator. In science lessons kids are taught that we are the ancestors of monkeys and apes and that this implies that we came about by pure chance.[6] In subjects such as psychology and sociology we are taught that religion is a tool of the privileged few who oppress the downtrodden majority.[7] This form of education has also unfortunately influenced the Muslims, and we find it very common nowadays to see the likes of the 'Abdullaah's' and the 'Fatima's' of western society proclaiming that they do not believe in God.
The Beauty of creation
Allaah says in the Qur'aan:
"Verily in the creation of the heavens and the earth, in the alternation of night and day, in the sailing of the ships through the ocean for the profit of the people, in the water which Allaah sends down from the skies reviving with it the dead earth and dispersing over it all kinds of beasts, in the change of the winds, and in the clouds that run their appointed courses between heaven and earth: In all of this, indeed there are signs for people of understanding."
(Surah Al-Baqarah 2:164)
SubhaanAllaah![8] How beautiful and accurate this verse is. Is it not true that when we look at the world around us we see such beauty and craftsmanship. Surely such excellence could not have come about by chance. Everything in this world and universe runs on a set course and pattern, so how is it possible then, that by pure chance everything in this universe was created with such skill and precision?
The wonders of nature are absolutely astounding, the wind, the rain, the hail and the snow were all products of chance, then why is it that mankind, with all his technological know how, cannot even divert the softest of breezes which blows through the trees in summer? The answer is obvious. All these natural elements are aspects of Allaah's Creation and he alone can control and manipulate them as he wills.
In fact the Creation of Allaah is so perfect that even if we try to detect a fault in it, then we will not succeed:
"Blessed be He to Whom all sovereignty belongs; He has power over all things. He Who Created death and life that He may test which of you is best in deed. He is the Almighty, the Oft-forgiving. He Who Created the seven heavens one above another. You can see no fault in the Creation of the Bestower of Mercy. Turn up your eyes: Can you detect a single flaw? Look once more, and yet again: Your sight will in the end grow humbled and weary."
(Surah Al-Mulk 67:1-4)
It is not just the seas, the mountains, the rivers and the skies which are a proof for the existence of our Creator, but also ourselves. Allaah says in the Qur'aan:
"On the earth are signs visible to all who have faith with certainty, just as there are signs within your ownselves. Will you then not see?"
(Surah Adh-Dhariyat 51:20-21)
The variety of humanity is indeed amazing, black and white, tall and short, fat and thin, good and evil, man and woman etc. etc. How many times have we considered the complex makeup of our bodies both physical and mental and found it to be completely beyond belief. It is known that if the intestines of a human being were taken out of the body, they would be so long that they could cover the entire area of a tennis court!
But when we think about these long intestines being inside of us, it astounds and amazes us. The human brain is thought to be more powerful that any mainframe computer on earth, whilst the eye is said to be more complex and structured then any telescope invented by man. The human mind is something which is still undiscovered by psychologists and psychiatrists, and the nature of our dreams and thoughts is something which these people will probably never unravel. So we should ask ourselves, is it still possible for such a complex being such as ourselves, to be a mere product of chance, or rather, are we products of a supreme and skillful creator, who has shown us that he really is Al-Khaliq?[9]
Yet despite our complicated and intricate makeup, our comparison to the Creator is not even possible. Mankind with his level of technology has gained the impression that he is the most supreme being in this universe. Yet when we look at examples of western society we see that these same humans who claim such superiority, cannot even maintain basic standards of hygiene! Washing the body-parts after urinating or excreting has almost become a sin for many people in the west, yet at the same time these people are the very same who claim technological advancement! Maybe if they believed in a Creator, the basics of life would perchance return to them, just as they have returned to the Muslims.
The proofs for the existence of a creator are so numerous that it would take us a very long time to go through every single one. So finally we should remember, that the creation of humanity was neither an accident, nor a development from monkey to man. Rather it was the creation of Allah the Most High, the Most Perfect, who reminds us of the stupidity of those who claim that He did not create us:
"Were they created of nothing? or were they perchance, their own creators? or did they create the heavens and the earth? surely they have no firm belief."
(Surah At-Tur 52:35-36)
Footnotes
[1] The belief that the Father (God), the son (Jesus) and the Holy spirit (?) are all parts of one God, despite the fact that they are 3 separate entities!! To this very day millions of Christians are still unable to understand this belief, which is one of the reasons why it has even been thrown out of some versions of the Bible.
[2] The meaning of Islam is to 'sincerely submit your will, to the will of Allaah (God)'.
[3] Hadeeth: A report of the Prophet Muhammed's (s.a.w.'s) sayings, actions or approvals.
[4] A Magian is another word for a fire worshipper.
[5] Sahih Muslim.
[6] This theory was made popular by a man known as Charles Darwin.
[7] This is the view of the German scientist Karl Marx.
[8] Glory be to Allaah who is free form any imperfection.
[9] The supreme creator: This is one of the many attributes of Allaah.
The concept of a Supreme Creator of the universe has been something, which the western world has been trying to prove or refute now for thousands of years. However, only in the past 200 years have the creme de la creme of western intellectuals, come to the conclusion that a God/Creator of the universe is and has been a figment of mans imagination. This conclusion was formed as a reaction to the beliefs and practices of Christianity, which was a major force in European life at this time. Beliefs such as that of the Trinity[1] and the divine nature of Jesus Christ, were so complicated to understand - even for the elite of the church - that eventually the idea of a supreme and perfect creator (which Christianity had distorted) was replaced by many new theories which tried to explain how mankind came about and developed. Many different theories were introduced to the western world, but one common trait, which they all shared, was that there was no Supreme force, which governed the universe.
So where does Islam come into all of this? Islam[2] is the one way of life, the one religion which until now has not been challenged successfully by any philosopher, atheist or intellectual. Rather the case has been the exact opposite and there have been thousands, if not millions, of so-called 'atheists' who have reverted back to Islam. So how does Islam explain the existence of this Supreme Creator?
The Natural Way
Allaah says in his final revelation, the Qur'aan:
"Therefore turn your face steadfastly towards the true faith, away from all that which is false, in accordance with the Pure nature with which Allaah has Created people. Let there be no altering in the laws of Allaah's Creation. This is surely the true religion, but most people do not know it."
(Surah Ar-Rum 30:30)
The pure nature which is mentioned in this verse is probably the most convincing proof of a divine creator to any sincere seeker of truth. Which person can deny (atheist or otherwise) that when he/she is in dire trouble, when life is about to be taken away from them, when the pressures are unbearable - that then do they turn to that force above the skies. How many times are we confronted by a scenario in which the words: "Please God help me, and I promise that I will always pray to you and be good." roll off our tongues with such sincerity? Every time something bad happens, words such as these come out of the people's mouths. Yet as soon as the harm is removed the very same people beseeching the help of their creator, turn away:
"And whatever of blessings and good things you have, it is from Allah. Then, when harm touches you, unto him you cry aloud for help. Yet no sooner does he remove your ills then some of you set up partners to their lord."
(Surah An-Nahl 16:53-54)
This pure nature which every human is born with is known as the Fitrah in the Arabic language. Every human being, man or woman is born with this natural instinct to recognise the Creator and turn to Him. This is proved by the hadeeth[3] of the last messenger to mankind Muhammed (s.a.w.) who said: "Every child is born upon the pure fitra, it is only his parents that later turn him into a Jew, a Christian, or a Magian.[4]"[5]
In fact if humans were not influenced by their societal pressures then their belief in the Creator would be distinct and clearly visible. But unfortunately this is not the case, and there exists in all non-Muslim societies a clear trend to distort the nature of human beings. One of the ways in which this is done in western societies is through the education system and its institutions. Western education is based around a whole body of secular thought which has no place for a Creator. In science lessons kids are taught that we are the ancestors of monkeys and apes and that this implies that we came about by pure chance.[6] In subjects such as psychology and sociology we are taught that religion is a tool of the privileged few who oppress the downtrodden majority.[7] This form of education has also unfortunately influenced the Muslims, and we find it very common nowadays to see the likes of the 'Abdullaah's' and the 'Fatima's' of western society proclaiming that they do not believe in God.
The Beauty of creation
Allaah says in the Qur'aan:
"Verily in the creation of the heavens and the earth, in the alternation of night and day, in the sailing of the ships through the ocean for the profit of the people, in the water which Allaah sends down from the skies reviving with it the dead earth and dispersing over it all kinds of beasts, in the change of the winds, and in the clouds that run their appointed courses between heaven and earth: In all of this, indeed there are signs for people of understanding."
(Surah Al-Baqarah 2:164)
SubhaanAllaah![8] How beautiful and accurate this verse is. Is it not true that when we look at the world around us we see such beauty and craftsmanship. Surely such excellence could not have come about by chance. Everything in this world and universe runs on a set course and pattern, so how is it possible then, that by pure chance everything in this universe was created with such skill and precision?
The wonders of nature are absolutely astounding, the wind, the rain, the hail and the snow were all products of chance, then why is it that mankind, with all his technological know how, cannot even divert the softest of breezes which blows through the trees in summer? The answer is obvious. All these natural elements are aspects of Allaah's Creation and he alone can control and manipulate them as he wills.
In fact the Creation of Allaah is so perfect that even if we try to detect a fault in it, then we will not succeed:
"Blessed be He to Whom all sovereignty belongs; He has power over all things. He Who Created death and life that He may test which of you is best in deed. He is the Almighty, the Oft-forgiving. He Who Created the seven heavens one above another. You can see no fault in the Creation of the Bestower of Mercy. Turn up your eyes: Can you detect a single flaw? Look once more, and yet again: Your sight will in the end grow humbled and weary."
(Surah Al-Mulk 67:1-4)
It is not just the seas, the mountains, the rivers and the skies which are a proof for the existence of our Creator, but also ourselves. Allaah says in the Qur'aan:
"On the earth are signs visible to all who have faith with certainty, just as there are signs within your ownselves. Will you then not see?"
(Surah Adh-Dhariyat 51:20-21)
The variety of humanity is indeed amazing, black and white, tall and short, fat and thin, good and evil, man and woman etc. etc. How many times have we considered the complex makeup of our bodies both physical and mental and found it to be completely beyond belief. It is known that if the intestines of a human being were taken out of the body, they would be so long that they could cover the entire area of a tennis court!
But when we think about these long intestines being inside of us, it astounds and amazes us. The human brain is thought to be more powerful that any mainframe computer on earth, whilst the eye is said to be more complex and structured then any telescope invented by man. The human mind is something which is still undiscovered by psychologists and psychiatrists, and the nature of our dreams and thoughts is something which these people will probably never unravel. So we should ask ourselves, is it still possible for such a complex being such as ourselves, to be a mere product of chance, or rather, are we products of a supreme and skillful creator, who has shown us that he really is Al-Khaliq?[9]
Yet despite our complicated and intricate makeup, our comparison to the Creator is not even possible. Mankind with his level of technology has gained the impression that he is the most supreme being in this universe. Yet when we look at examples of western society we see that these same humans who claim such superiority, cannot even maintain basic standards of hygiene! Washing the body-parts after urinating or excreting has almost become a sin for many people in the west, yet at the same time these people are the very same who claim technological advancement! Maybe if they believed in a Creator, the basics of life would perchance return to them, just as they have returned to the Muslims.
The proofs for the existence of a creator are so numerous that it would take us a very long time to go through every single one. So finally we should remember, that the creation of humanity was neither an accident, nor a development from monkey to man. Rather it was the creation of Allah the Most High, the Most Perfect, who reminds us of the stupidity of those who claim that He did not create us:
"Were they created of nothing? or were they perchance, their own creators? or did they create the heavens and the earth? surely they have no firm belief."
(Surah At-Tur 52:35-36)
Footnotes
[1] The belief that the Father (God), the son (Jesus) and the Holy spirit (?) are all parts of one God, despite the fact that they are 3 separate entities!! To this very day millions of Christians are still unable to understand this belief, which is one of the reasons why it has even been thrown out of some versions of the Bible.
[2] The meaning of Islam is to 'sincerely submit your will, to the will of Allaah (God)'.
[3] Hadeeth: A report of the Prophet Muhammed's (s.a.w.'s) sayings, actions or approvals.
[4] A Magian is another word for a fire worshipper.
[5] Sahih Muslim.
[6] This theory was made popular by a man known as Charles Darwin.
[7] This is the view of the German scientist Karl Marx.
[8] Glory be to Allaah who is free form any imperfection.
[9] The supreme creator: This is one of the many attributes of Allaah.
The Five Pillars Of Islam.
From www.islamworld.net
Shahadah
The first pillar of Islam is that a Muslim believe and declare his faith by saying the Shahadah (lit. 'witness'), also known as the Kalimah:
La ilaha ila Allah; Muhammadur-rasul Allah. 'There is no god but Allah; Muhammad is the Messenger of Allah.'
This declaration contains two parts. The first part refers to God Almighty, the Creator of everything, the Lord of the Worlds; the second part refers to the Messenger, Muhammad (pbuh) a prophet and a human being, who received the revelation through the Archangel Gabriel, and taught it to mankind.
By sincerely uttering the Shahadah the Muslim acknowledges Allah as the sole Creator of all, and the Supreme Authority over everything and everyone in the universe. Consequently the Muslim closes his/her heart and mind to loyalty, devotion and obedience to, trust in, reliance on, and worship of anything or anyone other than Allah. This rejection is not confined merely to pagan gods and goddesses of wood and stone and created by human hands and imaginations; this rejection must extend to all other conceptions, superstitions, ideologies, ways of life, and authority figures that claim supreme devotion, loyalty, trust, love, obedience or worship. This entails, for example, the rejection of belief in such common things as astrology, palm reading, good luck charms, fortune-telling and psychic readings, in addition to praying at shrines or graves of "saints", asking the dead souls to intercede for them with Allah. There are no intercessors in Islam, nor any class of clergy as such; a Muslim prays directly and exclusively to Allah.
Belief in the prophethood of Muhammad (pbuh) entails belief in the guidance brought by him and contained in his Sunnah (traditions of his sayings and actions), and demands of the Muslim the intention to follow his guidance faithfully. Muhammad (pbuh) was also a human being, a man with feelings and emotions, who ate, drank and slept, and was born and died, like other men. He had a pure and upright nature, extraordinary righteousness, and an unwavering faith in Allah and commitment to Islam, but he was not divine. Muslims do not pray to him, not even as an intercessor, and Muslims abhor the terms "Mohamedan" and "Mohamedanism".
Salah
Prayer (Salah), in the sense of worship, is the second pillar of Islam. Prayer is obligatory and must be performed five times a day. These five times are dawn (Fajr), immediately after noon (Dhuhr), mid-afternoon ('Asr), sunset (Maghrib), and early night (Isha'). Ritual cleanliness and ablution are required before prayer, as are clean clothes and location, and the removal of shoes. One may pray individually or communally, at home, outside, virtually any clean place, as well as in a mosque, though the latter is preferred. Special is the Friday noon prayer, called Jum'ah. It, too, is obligatory and is to be done in a mosque, in congregation. It is accompanied by a sermon (Khutbah), and it replaces the normal Dhuhr prayer.
There is no hierarchical clerical authority in Islam, no priests or ministers. Prayers are led by any learned person who knows the Qur'an and is chosen by the congregation. He (or she, if the congregation is all women) is called the imam. There is also no minimum number of congregants required to hold communal prayers. Prayer consists of verses from the Qur'an and other prayers, accompanied by various bodily postures - standing, bowing, prostrating and sitting. They are said in Arabic, the language of the revelation, though personal supplications (Du'ah) can be offered in one's own language. Worshippers face the Qiblah, the direction of the Ka'bah in the city of Makkah.
The significance of prayer lies in one's maintaining a continuous link to God five times a day, which helps the worshipper avoid misdeeds if he/she performs the prayers sincerely. In addition it promotes discipline, God-consciousness and placing one's trust in Allah alone, and the importance of striving for the Hereafter. When performed in congregation it also provides a strong sense of community, equality and brotherhood/sisterhood.
Fasting (Sawm)
The fourth pillar of Islam is fasting. Allah prescribes daily fasting for all able, adult Muslims during the whole of the month of Ramadan, the ninth month of the lunar calendar, beginning with the sighting of the new moon. Exempted from the fast are the very old and the insane. On the physical side, fasting is from first light of dawn until sundown, abstaining from food, drink, and sexual relations. On the moral, behavioral side, one must abstain from lying, malicious gossip, quarreling and trivial nonsense.
Those who are sick, elderly, or on a journey, and women who are menstruating, pregnant, or nursing are permitted to break the fast, but must make up an equal number of days later in the year. If physically unable to do so, they must feed a needy person for each day missed. Children begin to fast (and to observe the prayers) from puberty, although many start earlier.
Although fasting is beneficial to the health, it is regarded principally as a method of self-purification. By cutting oneself off from worldly pleasures and comforts, even for a short time, the fasting person gains true sympathy for those who go hungry regularly, and achieves growth in his spiritual life, learning discipline, self-restraint, patience and flexibility.
In addition to the fast proper, one is encouraged to read the entire Qur'an. In addition, special prayers, called Tarawih, are held in the mosque every night of the month, during which a whole section of the Qur'an (Juz') is recited, so that by the end of the month the entire Qur'an has been completed. These are done in remembrance of the fact that the revelation of the Qur'an to Prophet Muhammad (pbuh) was begun during Ramadan.
During the last ten days - though the exact day is never known and may not even be the same every year - occurs the Night of Power (Laylat al-Qadr). To spend that night in worship is equivalent to a thousand months of worship, i.e. Allah's reward for it is very great.
On the first day of the following month, after another new moon has been sighted, a special celebration is made, called 'Id al-Fitr. A quantity of staple food is donated to the poor (Zakat al-Fitr), everyone has bathed and put on their best, preferably new, clothes, and communal prayers are held in the early morning, followed by feasting and visiting relatives and friends.
There are other fast days throughout the year. Muslims are encouraged to fast six days in Shawwal, the month following Ramadan, Mondays and Thursdays, and the ninth and tenth, or tenth and eleventh of Muharram, the first month of the year. The tenth day, called Ashurah, is also a fast day for the Jews (Yom Kippur), and Allah commanded the Muslims to fast two days to distinguish themselves from the People of the Book.
While fasting per se is encouraged, constant fasting, as well as monasticism, celibacy, and otherwise retreating from the real world, are condemned in Islam. Fasting on the two festival days, 'Id al-Fitr and 'Id al-Adha, the feast of the Hajj, is strictly forbidden.
Zakah
The third pillar of Islam is the alms-tax (Zakah). It is a tax on wealth, payable on various categories of property, notably savings and investments, produce, inventory of goods, salable crops and cattle, and precious metals, and is to be used for the various categories of distribution specified by Islamic law. It is also an act of purification through sharing what one has with others.
The rationale behind this is that Muslims believe that everything belongs to God, and wealth is held by man as a trust. This trust must be discharged, moreover, as instructed by God, as that portion of our wealth legally belongs to other people and must be given to them. If we refuse and hoard this wealth, it is considered impure and unclean. If, for example one were to use that wealth for charity or to finance one's pilgrimage to Makkah, those acts would also be impure, invalid, and of course unrewarded. Allah says:
"Of their wealth, take alms so you may purify and sanctify them." [9:103]
The word Zakah means purification and growth. Our possessions are purified by setting aside that portion of it for those in need. Each Muslim calculates his or her own Zakah individually.
For most purposes this involves the payment each year of 2.5% of one's capital, provided that this capital reaches a certain minimum amount that which is not consumed by its owner. A generous person can pay more than this amount, though it is treated and rewarded as voluntary charity (Sadaqah). This amount of money is provided to bridge the gap between the rich and the poor, and can be used in many useful projects for the welfare of the community.
Historically the pillar of Zakah became mandatory on Muslims form the second year after the Hijrah, 622 C.E. It is mentioned more than thirty times in the Qur'an, usually in the same breath as Salah. So important is this pillar that one is not considered a part of the Islamic brotherhood if one ignores this obligation.
Hajj
The fifth pillar of Islam is to make a pilgrimage (Hajj) to Makkah, in Saudi Arabia, at least once in one's lifetime. This pillar is obligatory for every Muslim, male or female, provided that he/she is physically and financially able to do so. Prerequisites for performing the Hajj are to be a Muslim, to be free, to be an adult or mature enough, to be of sound mind, and to have the ability to afford the journey and maintain one's dependents back home for the duration. The reward for the Hajj is nothing less than Paradise.
The Hajj is the ultimate form of worship, as it involves the spirit of all the other rituals and demands of the believer great sacrifice. On this unique occasion, nearly two million Muslims from all over the globe meet one another in a given year. Regardless of the season, pilgrims wear special clothes (Ihram) - two, very simple, unsewn white garments - which strips away all distinctions of wealth, status, class and culture; all stand together and equal before Allah (God).
The rites of Hajj, which go back to the time of Prophet Abraham who built the Ka'bah, are observed over five or six days, beginning on the eighth day of the last month of the year, named Dhul-Hijjah (pilgrimage). These rites include circumambulating the Ka'bah (Tawwaf), and going between the mountains of Safa and Marwah, as Hajjar (Abraham's wife) did during her search for water for her son Isma'il. Then the pilgrims stand together on the wide plain of Arafah and join in prayers for God's forgiveness, in what is often thought of as a preview of the Last Judgment. The pilgrims also cast stones at a stone pillar which represents Satan. The pilgrimage ends with a festival, called 'Id al-Adha, which is celebrated with prayers, the sacrifice of an animal, and the exchange of greetings and gifts in Muslim communities everywhere.
Shahadah
The first pillar of Islam is that a Muslim believe and declare his faith by saying the Shahadah (lit. 'witness'), also known as the Kalimah:
La ilaha ila Allah; Muhammadur-rasul Allah. 'There is no god but Allah; Muhammad is the Messenger of Allah.'
This declaration contains two parts. The first part refers to God Almighty, the Creator of everything, the Lord of the Worlds; the second part refers to the Messenger, Muhammad (pbuh) a prophet and a human being, who received the revelation through the Archangel Gabriel, and taught it to mankind.
By sincerely uttering the Shahadah the Muslim acknowledges Allah as the sole Creator of all, and the Supreme Authority over everything and everyone in the universe. Consequently the Muslim closes his/her heart and mind to loyalty, devotion and obedience to, trust in, reliance on, and worship of anything or anyone other than Allah. This rejection is not confined merely to pagan gods and goddesses of wood and stone and created by human hands and imaginations; this rejection must extend to all other conceptions, superstitions, ideologies, ways of life, and authority figures that claim supreme devotion, loyalty, trust, love, obedience or worship. This entails, for example, the rejection of belief in such common things as astrology, palm reading, good luck charms, fortune-telling and psychic readings, in addition to praying at shrines or graves of "saints", asking the dead souls to intercede for them with Allah. There are no intercessors in Islam, nor any class of clergy as such; a Muslim prays directly and exclusively to Allah.
Belief in the prophethood of Muhammad (pbuh) entails belief in the guidance brought by him and contained in his Sunnah (traditions of his sayings and actions), and demands of the Muslim the intention to follow his guidance faithfully. Muhammad (pbuh) was also a human being, a man with feelings and emotions, who ate, drank and slept, and was born and died, like other men. He had a pure and upright nature, extraordinary righteousness, and an unwavering faith in Allah and commitment to Islam, but he was not divine. Muslims do not pray to him, not even as an intercessor, and Muslims abhor the terms "Mohamedan" and "Mohamedanism".
Salah
Prayer (Salah), in the sense of worship, is the second pillar of Islam. Prayer is obligatory and must be performed five times a day. These five times are dawn (Fajr), immediately after noon (Dhuhr), mid-afternoon ('Asr), sunset (Maghrib), and early night (Isha'). Ritual cleanliness and ablution are required before prayer, as are clean clothes and location, and the removal of shoes. One may pray individually or communally, at home, outside, virtually any clean place, as well as in a mosque, though the latter is preferred. Special is the Friday noon prayer, called Jum'ah. It, too, is obligatory and is to be done in a mosque, in congregation. It is accompanied by a sermon (Khutbah), and it replaces the normal Dhuhr prayer.
There is no hierarchical clerical authority in Islam, no priests or ministers. Prayers are led by any learned person who knows the Qur'an and is chosen by the congregation. He (or she, if the congregation is all women) is called the imam. There is also no minimum number of congregants required to hold communal prayers. Prayer consists of verses from the Qur'an and other prayers, accompanied by various bodily postures - standing, bowing, prostrating and sitting. They are said in Arabic, the language of the revelation, though personal supplications (Du'ah) can be offered in one's own language. Worshippers face the Qiblah, the direction of the Ka'bah in the city of Makkah.
The significance of prayer lies in one's maintaining a continuous link to God five times a day, which helps the worshipper avoid misdeeds if he/she performs the prayers sincerely. In addition it promotes discipline, God-consciousness and placing one's trust in Allah alone, and the importance of striving for the Hereafter. When performed in congregation it also provides a strong sense of community, equality and brotherhood/sisterhood.
Fasting (Sawm)
The fourth pillar of Islam is fasting. Allah prescribes daily fasting for all able, adult Muslims during the whole of the month of Ramadan, the ninth month of the lunar calendar, beginning with the sighting of the new moon. Exempted from the fast are the very old and the insane. On the physical side, fasting is from first light of dawn until sundown, abstaining from food, drink, and sexual relations. On the moral, behavioral side, one must abstain from lying, malicious gossip, quarreling and trivial nonsense.
Those who are sick, elderly, or on a journey, and women who are menstruating, pregnant, or nursing are permitted to break the fast, but must make up an equal number of days later in the year. If physically unable to do so, they must feed a needy person for each day missed. Children begin to fast (and to observe the prayers) from puberty, although many start earlier.
Although fasting is beneficial to the health, it is regarded principally as a method of self-purification. By cutting oneself off from worldly pleasures and comforts, even for a short time, the fasting person gains true sympathy for those who go hungry regularly, and achieves growth in his spiritual life, learning discipline, self-restraint, patience and flexibility.
In addition to the fast proper, one is encouraged to read the entire Qur'an. In addition, special prayers, called Tarawih, are held in the mosque every night of the month, during which a whole section of the Qur'an (Juz') is recited, so that by the end of the month the entire Qur'an has been completed. These are done in remembrance of the fact that the revelation of the Qur'an to Prophet Muhammad (pbuh) was begun during Ramadan.
During the last ten days - though the exact day is never known and may not even be the same every year - occurs the Night of Power (Laylat al-Qadr). To spend that night in worship is equivalent to a thousand months of worship, i.e. Allah's reward for it is very great.
On the first day of the following month, after another new moon has been sighted, a special celebration is made, called 'Id al-Fitr. A quantity of staple food is donated to the poor (Zakat al-Fitr), everyone has bathed and put on their best, preferably new, clothes, and communal prayers are held in the early morning, followed by feasting and visiting relatives and friends.
There are other fast days throughout the year. Muslims are encouraged to fast six days in Shawwal, the month following Ramadan, Mondays and Thursdays, and the ninth and tenth, or tenth and eleventh of Muharram, the first month of the year. The tenth day, called Ashurah, is also a fast day for the Jews (Yom Kippur), and Allah commanded the Muslims to fast two days to distinguish themselves from the People of the Book.
While fasting per se is encouraged, constant fasting, as well as monasticism, celibacy, and otherwise retreating from the real world, are condemned in Islam. Fasting on the two festival days, 'Id al-Fitr and 'Id al-Adha, the feast of the Hajj, is strictly forbidden.
Zakah
The third pillar of Islam is the alms-tax (Zakah). It is a tax on wealth, payable on various categories of property, notably savings and investments, produce, inventory of goods, salable crops and cattle, and precious metals, and is to be used for the various categories of distribution specified by Islamic law. It is also an act of purification through sharing what one has with others.
The rationale behind this is that Muslims believe that everything belongs to God, and wealth is held by man as a trust. This trust must be discharged, moreover, as instructed by God, as that portion of our wealth legally belongs to other people and must be given to them. If we refuse and hoard this wealth, it is considered impure and unclean. If, for example one were to use that wealth for charity or to finance one's pilgrimage to Makkah, those acts would also be impure, invalid, and of course unrewarded. Allah says:
"Of their wealth, take alms so you may purify and sanctify them." [9:103]
The word Zakah means purification and growth. Our possessions are purified by setting aside that portion of it for those in need. Each Muslim calculates his or her own Zakah individually.
For most purposes this involves the payment each year of 2.5% of one's capital, provided that this capital reaches a certain minimum amount that which is not consumed by its owner. A generous person can pay more than this amount, though it is treated and rewarded as voluntary charity (Sadaqah). This amount of money is provided to bridge the gap between the rich and the poor, and can be used in many useful projects for the welfare of the community.
Historically the pillar of Zakah became mandatory on Muslims form the second year after the Hijrah, 622 C.E. It is mentioned more than thirty times in the Qur'an, usually in the same breath as Salah. So important is this pillar that one is not considered a part of the Islamic brotherhood if one ignores this obligation.
Hajj
The fifth pillar of Islam is to make a pilgrimage (Hajj) to Makkah, in Saudi Arabia, at least once in one's lifetime. This pillar is obligatory for every Muslim, male or female, provided that he/she is physically and financially able to do so. Prerequisites for performing the Hajj are to be a Muslim, to be free, to be an adult or mature enough, to be of sound mind, and to have the ability to afford the journey and maintain one's dependents back home for the duration. The reward for the Hajj is nothing less than Paradise.
The Hajj is the ultimate form of worship, as it involves the spirit of all the other rituals and demands of the believer great sacrifice. On this unique occasion, nearly two million Muslims from all over the globe meet one another in a given year. Regardless of the season, pilgrims wear special clothes (Ihram) - two, very simple, unsewn white garments - which strips away all distinctions of wealth, status, class and culture; all stand together and equal before Allah (God).
The rites of Hajj, which go back to the time of Prophet Abraham who built the Ka'bah, are observed over five or six days, beginning on the eighth day of the last month of the year, named Dhul-Hijjah (pilgrimage). These rites include circumambulating the Ka'bah (Tawwaf), and going between the mountains of Safa and Marwah, as Hajjar (Abraham's wife) did during her search for water for her son Isma'il. Then the pilgrims stand together on the wide plain of Arafah and join in prayers for God's forgiveness, in what is often thought of as a preview of the Last Judgment. The pilgrims also cast stones at a stone pillar which represents Satan. The pilgrimage ends with a festival, called 'Id al-Adha, which is celebrated with prayers, the sacrifice of an animal, and the exchange of greetings and gifts in Muslim communities everywhere.
The True Role of Government
By Minister Louis Farrakhan
From www.noi.org
[Editor’s note: The following text is taken from a message delivered by Minister Louis Farrakhan to the Blacks In Government (BIG) convention on Aug. 23, 1997 in Washington, D.C.]
In The Name of Allah, The Beneficent, The Merciful.
In the Declaration of Independence, there is a statement that reads, "We hold these Truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness—That to secure these Rights, Governments are instituted among Men, deriving their just Powers from the Consent of the Governed."
It is a shame that, with the skill and wisdom of the Founding Fathers, it was not evident to them that we (Blacks) were entitled to the same unalienable rights of life, liberty, and the pursuit of happiness that they designed for themselves. If the perception of the Founding Fathers of this great nation was, in fact, that all men are created equal, then you would not be Blacks in Government, you would be (simply) in government. The fact that you are Blacks in Government, hassled by government, oppressed in the workplace with a hostile environment, means you are trying to serve government and the people while you are catching hell trying to do your jobs.
The Creator endowed us with these unalienable rights—man didn’t give them to us—and among these rights are life, liberty, and the pursuit of happiness. To secure these rights, governments are instituted among men deriving their just powers from the consent of the governed. We never gave the slave masters consent to govern us, nor, since Emancipation, have we been even asked whether we wanted to be a part of this government that had enslaved us. They took it for granted, since they robbed us of the knowledge of self, the knowledge of home, the knowledge of history, and the knowledge of our culture, that we had no place to turn but to our former slave masters and their children to accept whatever place they deemed fit for us, regardless to what the Creator said about our unalienable rights.
To this very moment, you must fit in the place where you can serve the best interest of those who govern, regardless of your gifts, skills and talents and where those gifts, skills and talents might take you. So you are struggling in government to serve and yet fighting to get these rights.
Every human need is a human right. Human beings are creatures—physical, spiritual, emotional, intellectual and moral. We are born into this world with human rights. Food is one. Clothing is another. Shelter is a human right because it is a human need. Since you are not an animal, the brain must be cultivated, so home and family is a human right. The protection of family, the strengthening of marriage, the building of home life is a part of guaranteeing unalienable rights of life, liberty, and the pursuit of happiness.
Education is not a privilege. Education is a human right. It is knowledge that separates the human from the beast; therefore, the best possible education should be given by government and guaranteed by government. Otherwise, the government is not guaranteeing the unalienable right of life, liberty and the pursuit of happiness.
The American people’s human rights are being violated by the very government that has been established to secure these rights. You can’t say that the government of the United States believes in securing these rights for all of her citizens. If government really were doing the job of government, there would not be so much dissatisfaction in America with government.
In the last election, less than 50 percent of those eligible to vote even went to the polls to cast a vote. The president was not elected by a majority of the American people. About 30 percent out of 70 percent elected this man to run this government. Serious thought should be given to the level of dissatisfaction that has created a militia that hates the U.S. government.
I started with the U.S. Constitution, but I really want to go to the real constitution. The real constitution, out of which the U.S. Constitution came, was the Founding Fathers’ so-called love of Jesus Christ and the love of scripture. They didn’t love it enough to see you and me as a part of this, but they did love the Book. Let’s go to the scriptures and see how government should function. I want to talk about the role of government before I get to the role of Blacks in Government. If you are just going to be in it for a paycheck and carry on the business of messing up the American people’s lives in the name of government, then I tell you, dear fellow "citizens," you will be the victim of many more Timothy McVeighs as time emerges and the people grow more and more dissatisfied with their leaders and the policies of government, both domestic and foreign.
Jesus, one day, was talking to his disciples and the disciples asked him, "Master, when were you hungry and we fed you not? When were you naked and we clothed you not? When were you out of doors and we gave you not shelter? When were you sick and imprisoned and we ministered not unto you?" And Jesus said, "In as much as you have not done these things to the least of these, my brethren, you have not done it also unto me."
Good government doesn’t just work for the big shot. Good government does not work just for the rich and the powerful. Good government is not good government unless it works for the least member of that society.
If you believe that Almighty God created all human beings in His own image and after His own likeness, then each part of the American fabric is created in the image of God and each part of this American fabric, or the human fabric, is endowed with gifts, skills, talents, that government should help to extract, develop, encourage the evolution of, so that the whole may be better served. It is interesting to me that when God created man, according to the Bible, the first thing He gave him was power. The first thing that was taken from us that we are still trying to get back is what? Power. If you had power, then you would change the realities under which you live. You have a job, but no power. So what good is it for you to just be on a plantation doing a service, but you have no power to change the reality under which you live.
The first thing God gave was power. The second thing He gave was dominion, the ability to rule. The power and the ability to rule what? Rule first self, then rule and master environment. God does this. So government is really that which is authorized to stand in the place of God. exercising authority over people that government did not create—but government has the power to tax; government has the power to send you to war; government has the power of life and death. So government must be rooted in God, in order for government to be right.
Government must serve the needs, rights, and interests of the least, not just the needs, rights and interests of the most. The disciples asked Jesus, "When were you hungry and we fed you not?" How many Americans go to bed hungry while food is dumped to keep prices high? "When were you naked, Father, and we clothed you not?" How many American citizens don’t have adequate clothing? How many Americans who fought for this country, who paid taxes, are living under bridges and in cardboard boxes and nobody seems to care? "When were you homeless, Father, and we gave you not shelter?" Today, if you don’t have insurance, you are sick and you die. But, "When were you sick, Master, and imprisoned and we ministered not unto you?" And the Master said, "In as much as you have not done it unto these, the least of my brethren, you have not done it also unto me."
Jesus made this the standard by which governments would be separated and judged on His return. In what shape would the government of the United States be on the return of Jesus Christ? I want you to think, because you say you are Christians, Muslims and Hebrews. Government is way off base and government needs to be brought back, for the Declaration of Independence says, "whenever any Form of Government becomes destructive of these Ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its Foundation on such Principles, and organizing its Powers in such Form, as to them shall seem most likely to effect their Safety and Happiness."
My comment: When I made the Taman Health Plan to cover all Americans for health and long term care I had particualrly the Afro-American people in my min. They had a lot of injustices and I think this plan will reconcile to them the governement and the misgivings of the past. Minister Louis Farrakhan is a great man and I like him to reach more to the Jewish and the Christian leaders particularly the like-minded. He has a conference named the Saviors in Feb 2007. I do not beleive in a single savior. It takes a lot of committed persons with strong conviction to change the world.
From www.noi.org
[Editor’s note: The following text is taken from a message delivered by Minister Louis Farrakhan to the Blacks In Government (BIG) convention on Aug. 23, 1997 in Washington, D.C.]
In The Name of Allah, The Beneficent, The Merciful.
In the Declaration of Independence, there is a statement that reads, "We hold these Truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness—That to secure these Rights, Governments are instituted among Men, deriving their just Powers from the Consent of the Governed."
It is a shame that, with the skill and wisdom of the Founding Fathers, it was not evident to them that we (Blacks) were entitled to the same unalienable rights of life, liberty, and the pursuit of happiness that they designed for themselves. If the perception of the Founding Fathers of this great nation was, in fact, that all men are created equal, then you would not be Blacks in Government, you would be (simply) in government. The fact that you are Blacks in Government, hassled by government, oppressed in the workplace with a hostile environment, means you are trying to serve government and the people while you are catching hell trying to do your jobs.
The Creator endowed us with these unalienable rights—man didn’t give them to us—and among these rights are life, liberty, and the pursuit of happiness. To secure these rights, governments are instituted among men deriving their just powers from the consent of the governed. We never gave the slave masters consent to govern us, nor, since Emancipation, have we been even asked whether we wanted to be a part of this government that had enslaved us. They took it for granted, since they robbed us of the knowledge of self, the knowledge of home, the knowledge of history, and the knowledge of our culture, that we had no place to turn but to our former slave masters and their children to accept whatever place they deemed fit for us, regardless to what the Creator said about our unalienable rights.
To this very moment, you must fit in the place where you can serve the best interest of those who govern, regardless of your gifts, skills and talents and where those gifts, skills and talents might take you. So you are struggling in government to serve and yet fighting to get these rights.
Every human need is a human right. Human beings are creatures—physical, spiritual, emotional, intellectual and moral. We are born into this world with human rights. Food is one. Clothing is another. Shelter is a human right because it is a human need. Since you are not an animal, the brain must be cultivated, so home and family is a human right. The protection of family, the strengthening of marriage, the building of home life is a part of guaranteeing unalienable rights of life, liberty, and the pursuit of happiness.
Education is not a privilege. Education is a human right. It is knowledge that separates the human from the beast; therefore, the best possible education should be given by government and guaranteed by government. Otherwise, the government is not guaranteeing the unalienable right of life, liberty and the pursuit of happiness.
The American people’s human rights are being violated by the very government that has been established to secure these rights. You can’t say that the government of the United States believes in securing these rights for all of her citizens. If government really were doing the job of government, there would not be so much dissatisfaction in America with government.
In the last election, less than 50 percent of those eligible to vote even went to the polls to cast a vote. The president was not elected by a majority of the American people. About 30 percent out of 70 percent elected this man to run this government. Serious thought should be given to the level of dissatisfaction that has created a militia that hates the U.S. government.
I started with the U.S. Constitution, but I really want to go to the real constitution. The real constitution, out of which the U.S. Constitution came, was the Founding Fathers’ so-called love of Jesus Christ and the love of scripture. They didn’t love it enough to see you and me as a part of this, but they did love the Book. Let’s go to the scriptures and see how government should function. I want to talk about the role of government before I get to the role of Blacks in Government. If you are just going to be in it for a paycheck and carry on the business of messing up the American people’s lives in the name of government, then I tell you, dear fellow "citizens," you will be the victim of many more Timothy McVeighs as time emerges and the people grow more and more dissatisfied with their leaders and the policies of government, both domestic and foreign.
Jesus, one day, was talking to his disciples and the disciples asked him, "Master, when were you hungry and we fed you not? When were you naked and we clothed you not? When were you out of doors and we gave you not shelter? When were you sick and imprisoned and we ministered not unto you?" And Jesus said, "In as much as you have not done these things to the least of these, my brethren, you have not done it also unto me."
Good government doesn’t just work for the big shot. Good government does not work just for the rich and the powerful. Good government is not good government unless it works for the least member of that society.
If you believe that Almighty God created all human beings in His own image and after His own likeness, then each part of the American fabric is created in the image of God and each part of this American fabric, or the human fabric, is endowed with gifts, skills, talents, that government should help to extract, develop, encourage the evolution of, so that the whole may be better served. It is interesting to me that when God created man, according to the Bible, the first thing He gave him was power. The first thing that was taken from us that we are still trying to get back is what? Power. If you had power, then you would change the realities under which you live. You have a job, but no power. So what good is it for you to just be on a plantation doing a service, but you have no power to change the reality under which you live.
The first thing God gave was power. The second thing He gave was dominion, the ability to rule. The power and the ability to rule what? Rule first self, then rule and master environment. God does this. So government is really that which is authorized to stand in the place of God. exercising authority over people that government did not create—but government has the power to tax; government has the power to send you to war; government has the power of life and death. So government must be rooted in God, in order for government to be right.
Government must serve the needs, rights, and interests of the least, not just the needs, rights and interests of the most. The disciples asked Jesus, "When were you hungry and we fed you not?" How many Americans go to bed hungry while food is dumped to keep prices high? "When were you naked, Father, and we clothed you not?" How many American citizens don’t have adequate clothing? How many Americans who fought for this country, who paid taxes, are living under bridges and in cardboard boxes and nobody seems to care? "When were you homeless, Father, and we gave you not shelter?" Today, if you don’t have insurance, you are sick and you die. But, "When were you sick, Master, and imprisoned and we ministered not unto you?" And the Master said, "In as much as you have not done it unto these, the least of my brethren, you have not done it also unto me."
Jesus made this the standard by which governments would be separated and judged on His return. In what shape would the government of the United States be on the return of Jesus Christ? I want you to think, because you say you are Christians, Muslims and Hebrews. Government is way off base and government needs to be brought back, for the Declaration of Independence says, "whenever any Form of Government becomes destructive of these Ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its Foundation on such Principles, and organizing its Powers in such Form, as to them shall seem most likely to effect their Safety and Happiness."
My comment: When I made the Taman Health Plan to cover all Americans for health and long term care I had particualrly the Afro-American people in my min. They had a lot of injustices and I think this plan will reconcile to them the governement and the misgivings of the past. Minister Louis Farrakhan is a great man and I like him to reach more to the Jewish and the Christian leaders particularly the like-minded. He has a conference named the Saviors in Feb 2007. I do not beleive in a single savior. It takes a lot of committed persons with strong conviction to change the world.
Thursday, December 28, 2006
Compare the 10 Commandments
From: www.talkislam.com
Compare the 10 Commandments
The Ten Commandments: 0) (Exodus 12: 1-17 & Deuteronomy 5: 6-21)
0) Confirmation in the Quran (Chapter: Verse)
The Ten Commandments: 1. Thou shall not take any God except one God.
1. "There is no God except one God" (47:19)
The Ten Commandments: 2. Thou shall make no image of God.
2. "There is nothing whatsoever like unto Him" (42:11)
The Ten Commandments: 3. Thou shall not use God's name in vain.
3. "Make not God's name an excuse to your oaths" (2:224)
The Ten Commandments: 4. Thou shall honor thy mother and father.
4. "Be kind to your parents if one or both of them attain old age in thy life, say not a word of contempt nor repel them but address them in terms of honor." (17:23)
The Ten Commandments: 5. Thou shall not steal.
5. "As for the thief, male or female, cut off his or her hands, but those who repent After a crime and reform shall beforgiven by God for God is forgiving and kind." (5:38 - 39)
The Ten Commandments: 6. Thou shall not lie or give false testimony.
6. "They invoke a curse of God if they lie." (24:7) "Hide not the testimony" (2:283)
The Ten Commandments: 7. Thou shall not kill.
7. "If anyone has killed one person it is as if he had killed the whole mankind" (5:32)
The Ten Commandments: 8. Thou shall not commit adultery.
8. "Do not come near adultery. It is an indecent deed and a way for other evils." (17:32)
The Ten Commandments: 9. Thou shall not covet thy neighbors wife or possessions.
9, "Do good to your parents, relatives and neighbors." (4:36)
The Ten Commandments: 10. Thou shall keep the Sabbath holy.
10. "When the call for the Friday Prayer is made, hasten to the remembrance of God and leave off your business." (62:9)
Compare the 10 Commandments
The Ten Commandments: 0) (Exodus 12: 1-17 & Deuteronomy 5: 6-21)
0) Confirmation in the Quran (Chapter: Verse)
The Ten Commandments: 1. Thou shall not take any God except one God.
1. "There is no God except one God" (47:19)
The Ten Commandments: 2. Thou shall make no image of God.
2. "There is nothing whatsoever like unto Him" (42:11)
The Ten Commandments: 3. Thou shall not use God's name in vain.
3. "Make not God's name an excuse to your oaths" (2:224)
The Ten Commandments: 4. Thou shall honor thy mother and father.
4. "Be kind to your parents if one or both of them attain old age in thy life, say not a word of contempt nor repel them but address them in terms of honor." (17:23)
The Ten Commandments: 5. Thou shall not steal.
5. "As for the thief, male or female, cut off his or her hands, but those who repent After a crime and reform shall beforgiven by God for God is forgiving and kind." (5:38 - 39)
The Ten Commandments: 6. Thou shall not lie or give false testimony.
6. "They invoke a curse of God if they lie." (24:7) "Hide not the testimony" (2:283)
The Ten Commandments: 7. Thou shall not kill.
7. "If anyone has killed one person it is as if he had killed the whole mankind" (5:32)
The Ten Commandments: 8. Thou shall not commit adultery.
8. "Do not come near adultery. It is an indecent deed and a way for other evils." (17:32)
The Ten Commandments: 9. Thou shall not covet thy neighbors wife or possessions.
9, "Do good to your parents, relatives and neighbors." (4:36)
The Ten Commandments: 10. Thou shall keep the Sabbath holy.
10. "When the call for the Friday Prayer is made, hasten to the remembrance of God and leave off your business." (62:9)
Clearing up misconceptions of Islam
From Muslim Unity
http://smma59.wordpress.com/tag/islam-and-non-muslims/
by Hujjatul Islam Sheikh Safdar Razi
Islam is a religion offering peace, social justice and respect for life to every human, regardless of religion. Any nation or country that practices and respects these values has no conflict with Islam.
Here is what the Quran says about some of the world’s current concerns.
Peace
Holy Quran 8: 61-62. “But if the enemy (’enemy’ refers to those who fight Islam and oppress Muslims) inclines toward peace, do thou also incline toward peace, and trust in God.”
The great disciple and the successor of Prophet Muhammad, Imam Ali, instructed his governor in Egypt, “Do not reject peace to which your enemy may call you and wherein there is the pleasure of Allah, because peace brings rest to your army, relief from your worries and safety for your country. . . . If you include an agreement between yourself and your enemy or enter into a pledge with him, then fulfill your agreement and discharge your pledge faithfully.”
Justice
Holy Quran 60: 8. “God forbids you not, with regard to those who do not fight you for your faith nor drive you out of your homes, from dealing kindly and justly with them; for God loves those who are just.”
Holy Quran 4:58. “. . .When ye judge between man and man, that ye judge with justice. . .”
Respect for life
In Islam, fighting is only to be done in a defensive manner, and without exceeding certain limits. Islam condemns any killing of innocent people, and also prohibits suicide. Even in war, it lays down strict rules of combat that prohibit harming civilians, destroying crops, trees, livestock and the infrastructure of any city or country. Some scholars condone suicide in certain strict circumstances. For example, if there are no other options to save innocent people, then one may sacrifice his own life to protect others, but should not harm any innocent people.
Freedom
Holy Quran 2: 256. “There is no compulsion in religion.” Therefore, people cannot be forced to practice Islam.
Respecting religions
Islam permits people of other religions to live on Islamic land and gives them freedom to practice their religion without violating the laws of an Islamic system. Muslims and non-Muslims can coexist in the same land.
Holy Quran 2:62. “Those who believe in the Quran, and those who are Jews, and the Christians and the Sabians, whoever believes in God and the Last Day, and does righteousness, shall have their reward with their Lord. . .”
Misunderstandings
Why have so many Muslims around the world taken the Quran out of context?
The entire religion cannot be blamed for the malpractice of its followers. We see many Christians and Jews disobeying the Ten Commandments, for example, by committing adultery or lying. Should we say then that Christianity and Judaism are religions of wrongdoing, just because many of their followers commit wrongdoing? Certainly not.
What are the fundamental reasons that a book of prayer, love and devotion has become a basis of “holy war”?
In its early days, followers of Islam were persecuted by non-Muslims, just as followers of Judaism and Christianity were persecuted in their early days. Some of the verses in the Quran regarding fighting have been taken out of context as these verses refer historically to the time when Islam was evolving and wars were being waged against it. Some Muslims refer to any war in defense of Islam and the rights of Muslims as a “holy war.” Holy Quran 2:190. “Fight in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors.”
Why is there so much misunderstanding between Muslims and non-Muslims?
This is due primarily to bad publicity about relatively few and isolated acts. Another reason is the social gaps between Muslims and non-Muslims caused by their social, cultural and language differences. Leaders on both sides often exploit these differences for their own political goals. We can bridge these gaps by reaching out to each other.
Islam does not mean “offer peace” in Arabic; it means “submission” to the will of Allah (i.e., God).
“Islam” comes from two Arabic root words, “silm” and “salim.” It has many different meanings. One is indeed to submit (to God), and the other is peace. Explained another way, submission to the will of God promotes peace.
Sheikh Safdar Razi is affiliated with the Islamic Ahlul Bayt Association (IABA) of Austin.
www.alqaem.org
Posted in Islamic Articles, Islamic Unity, Islam and Non Muslims | 1 Comment »
http://smma59.wordpress.com/tag/islam-and-non-muslims/
by Hujjatul Islam Sheikh Safdar Razi
Islam is a religion offering peace, social justice and respect for life to every human, regardless of religion. Any nation or country that practices and respects these values has no conflict with Islam.
Here is what the Quran says about some of the world’s current concerns.
Peace
Holy Quran 8: 61-62. “But if the enemy (’enemy’ refers to those who fight Islam and oppress Muslims) inclines toward peace, do thou also incline toward peace, and trust in God.”
The great disciple and the successor of Prophet Muhammad, Imam Ali, instructed his governor in Egypt, “Do not reject peace to which your enemy may call you and wherein there is the pleasure of Allah, because peace brings rest to your army, relief from your worries and safety for your country. . . . If you include an agreement between yourself and your enemy or enter into a pledge with him, then fulfill your agreement and discharge your pledge faithfully.”
Justice
Holy Quran 60: 8. “God forbids you not, with regard to those who do not fight you for your faith nor drive you out of your homes, from dealing kindly and justly with them; for God loves those who are just.”
Holy Quran 4:58. “. . .When ye judge between man and man, that ye judge with justice. . .”
Respect for life
In Islam, fighting is only to be done in a defensive manner, and without exceeding certain limits. Islam condemns any killing of innocent people, and also prohibits suicide. Even in war, it lays down strict rules of combat that prohibit harming civilians, destroying crops, trees, livestock and the infrastructure of any city or country. Some scholars condone suicide in certain strict circumstances. For example, if there are no other options to save innocent people, then one may sacrifice his own life to protect others, but should not harm any innocent people.
Freedom
Holy Quran 2: 256. “There is no compulsion in religion.” Therefore, people cannot be forced to practice Islam.
Respecting religions
Islam permits people of other religions to live on Islamic land and gives them freedom to practice their religion without violating the laws of an Islamic system. Muslims and non-Muslims can coexist in the same land.
Holy Quran 2:62. “Those who believe in the Quran, and those who are Jews, and the Christians and the Sabians, whoever believes in God and the Last Day, and does righteousness, shall have their reward with their Lord. . .”
Misunderstandings
Why have so many Muslims around the world taken the Quran out of context?
The entire religion cannot be blamed for the malpractice of its followers. We see many Christians and Jews disobeying the Ten Commandments, for example, by committing adultery or lying. Should we say then that Christianity and Judaism are religions of wrongdoing, just because many of their followers commit wrongdoing? Certainly not.
What are the fundamental reasons that a book of prayer, love and devotion has become a basis of “holy war”?
In its early days, followers of Islam were persecuted by non-Muslims, just as followers of Judaism and Christianity were persecuted in their early days. Some of the verses in the Quran regarding fighting have been taken out of context as these verses refer historically to the time when Islam was evolving and wars were being waged against it. Some Muslims refer to any war in defense of Islam and the rights of Muslims as a “holy war.” Holy Quran 2:190. “Fight in the cause of God those who fight you, but do not transgress limits; for God loves not transgressors.”
Why is there so much misunderstanding between Muslims and non-Muslims?
This is due primarily to bad publicity about relatively few and isolated acts. Another reason is the social gaps between Muslims and non-Muslims caused by their social, cultural and language differences. Leaders on both sides often exploit these differences for their own political goals. We can bridge these gaps by reaching out to each other.
Islam does not mean “offer peace” in Arabic; it means “submission” to the will of Allah (i.e., God).
“Islam” comes from two Arabic root words, “silm” and “salim.” It has many different meanings. One is indeed to submit (to God), and the other is peace. Explained another way, submission to the will of God promotes peace.
Sheikh Safdar Razi is affiliated with the Islamic Ahlul Bayt Association (IABA) of Austin.
www.alqaem.org
Posted in Islamic Articles, Islamic Unity, Islam and Non Muslims | 1 Comment »
Guidelines for Happiness and Success
Guidelines for Happiness and Success
by Ibrahim B. Syed, Ph. D.
President
Islamic Research Foundation
Website: http://WWW.IRFI.ORG
Here are few simple ’GUIDELINES’, which were formulated from an Islamic
Perspective in keeping with the teachings of Islam, in order to lead “A BETTER AND SUCCESSFUL LIFE’.
1. Submit to none except God (ALLAH), the Creator of the Universe; keep your trust in Him and seek His forgiveness; praise Him and pay Him your gratitude, whatever be your circumstances. Pray regularly.
2. Excel in benevolence; let it be for the approval of God (Allah) only not for fame or earning gratitude.
3. If you hear about the suffering of people in any part of the World, pray to Allah (God) to bestow upon them His Mercy, and send them help, as much as you can.
4.Your accomplishments are due to the graciousness of Almighty Allah (God), for without His guidance you can do nothing.
5. Believe in the equality of human beings, irrespective of caste, creed and color. Hold every man and woman worthy of respect, deserving courtesy-and good treatment.
6. Help those who are in need to the best of your ability without expecting any benefit in return.
7. Never hurt the feelings of any individual either by your words or your deeds.
8. Hypocrisy is one of the worst qualities of human character so avoid being a hypocrite.
9. Always uphold justice and never delay in imparting justice.
10. Pay the laborer before the sweat dries on his/her eyebrow. Never tax anyone beyond his/her capacity.
11. Pay raises and provide facilities to your worker before they are forced to demand it.
12. Never betray the trust of the people at any cost.
13. Cheating in trade, illicit gratification, and smuggling are crimes against society.
14. Respect your nearest and dearest and in case of need extend them your help/assistance.
15. Help the needy without burdening them with obligation. Just discharge your own obligation.
16. Forgive those who offend you, instead of revenge, which could lead to endless misery.
17. Look after the wellbeing of your neighbors.
18. Do not indulge in ‘unkind remarks’ or bad-mouthing; it is a great sin in the eyes of God (Allah).
19. Avoid inconsistency in the words you utter and the deeds you perform.
20. Overlook the shortcomings and faults of others.
21. Whenever you find severed relations make efforts to bring the parties round for peace and harmony.
22. Do not exploit others' disadvantages for personal benefits.
23. Be true to your conscience.
24. Support the pious in the battle between Good and Evil.
25. Control anger and practice patience.
26. Be firm in your resolutions and you will have sound basis for success.
27. Choose for others whatever you choose for yourself.
28. Be punctual, and do not make anybody to waste their time.
29. Value time, life is short and there is much to be accomplished.
30. Do not delay in breaking good news and never reveal other’s secrets.
31. Do not seek reward for the help you are able to render to others.
32. Do your best to prevent when someone is treated with brutality.
33. Never break the promises you make.
34. It is your religious duty to obey Parents, respect elders and carry out your obligations to your family.
35. Do not expect anything from others, so that you can avoid dejection on denial.
36. If you come across a man who is hungry feed him; and attend the sick.
37. Extend right advice to those who seek it and be generous to others before they seek your support.
38. Do not tell lies, or give false evidence.
39. Good deeds bring Spiritual happiness and emotional peace.
40. Live a moderate life, as far as you can.
41. Look for good advice irrespective of the source.
42. Speak to others at their level of understanding and foresight.
43. Do it today and do not put off till tomorrow.
44. If you give loan to someone in his hour/her of hardship, be patient for return; it would be better to forgive the loan.
45. Give service to others over self-seeking desires.
46. Raise your children to love their Religion and respect their elders.
47. Pray that the people of your Country may become morally upright and lead a clean life.
48. Direct your energies for the wellbeing, advancement and amelioration of mankind.
49. Adopt tenderness of speech and gentleness of manners to make way into the hearts of people.
50. Never be ashamed to admit mistakes and never put blame on others for your own failings.
51. Eschew extravagantness and do not let miserliness and greediness overcome you.
52. Always remember those, who helped you or have done you a favour/good.
53. Our duties and obligations are just as important as our rights and privileges.
54. Guard yourself against envy, pride and superstition.
55. Give gifts to your friends and relatives; it strengthens human ties and affection.
56. Don’t show your virtues and acts of benevolence, but recognize and acknowledge goodness of others.
57. Whenever misfortune strikes you, seek forgiveness from God (Allah) and be patient It will pass.
58. The more grudges you carry, the heavier your burden becomes. Forgive, and let them go.
59. Anger and spite can eat away at life until there's almost nothing of value left.
60. When someone has wronged you, it hurts. There is certainly no sense in using your own time and energy to prolong that hurt. Forgive, and you can begin to move away from the pain.
by Ibrahim B. Syed, Ph. D.
President
Islamic Research Foundation
Website: http://WWW.IRFI.ORG
Here are few simple ’GUIDELINES’, which were formulated from an Islamic
Perspective in keeping with the teachings of Islam, in order to lead “A BETTER AND SUCCESSFUL LIFE’.
1. Submit to none except God (ALLAH), the Creator of the Universe; keep your trust in Him and seek His forgiveness; praise Him and pay Him your gratitude, whatever be your circumstances. Pray regularly.
2. Excel in benevolence; let it be for the approval of God (Allah) only not for fame or earning gratitude.
3. If you hear about the suffering of people in any part of the World, pray to Allah (God) to bestow upon them His Mercy, and send them help, as much as you can.
4.Your accomplishments are due to the graciousness of Almighty Allah (God), for without His guidance you can do nothing.
5. Believe in the equality of human beings, irrespective of caste, creed and color. Hold every man and woman worthy of respect, deserving courtesy-and good treatment.
6. Help those who are in need to the best of your ability without expecting any benefit in return.
7. Never hurt the feelings of any individual either by your words or your deeds.
8. Hypocrisy is one of the worst qualities of human character so avoid being a hypocrite.
9. Always uphold justice and never delay in imparting justice.
10. Pay the laborer before the sweat dries on his/her eyebrow. Never tax anyone beyond his/her capacity.
11. Pay raises and provide facilities to your worker before they are forced to demand it.
12. Never betray the trust of the people at any cost.
13. Cheating in trade, illicit gratification, and smuggling are crimes against society.
14. Respect your nearest and dearest and in case of need extend them your help/assistance.
15. Help the needy without burdening them with obligation. Just discharge your own obligation.
16. Forgive those who offend you, instead of revenge, which could lead to endless misery.
17. Look after the wellbeing of your neighbors.
18. Do not indulge in ‘unkind remarks’ or bad-mouthing; it is a great sin in the eyes of God (Allah).
19. Avoid inconsistency in the words you utter and the deeds you perform.
20. Overlook the shortcomings and faults of others.
21. Whenever you find severed relations make efforts to bring the parties round for peace and harmony.
22. Do not exploit others' disadvantages for personal benefits.
23. Be true to your conscience.
24. Support the pious in the battle between Good and Evil.
25. Control anger and practice patience.
26. Be firm in your resolutions and you will have sound basis for success.
27. Choose for others whatever you choose for yourself.
28. Be punctual, and do not make anybody to waste their time.
29. Value time, life is short and there is much to be accomplished.
30. Do not delay in breaking good news and never reveal other’s secrets.
31. Do not seek reward for the help you are able to render to others.
32. Do your best to prevent when someone is treated with brutality.
33. Never break the promises you make.
34. It is your religious duty to obey Parents, respect elders and carry out your obligations to your family.
35. Do not expect anything from others, so that you can avoid dejection on denial.
36. If you come across a man who is hungry feed him; and attend the sick.
37. Extend right advice to those who seek it and be generous to others before they seek your support.
38. Do not tell lies, or give false evidence.
39. Good deeds bring Spiritual happiness and emotional peace.
40. Live a moderate life, as far as you can.
41. Look for good advice irrespective of the source.
42. Speak to others at their level of understanding and foresight.
43. Do it today and do not put off till tomorrow.
44. If you give loan to someone in his hour/her of hardship, be patient for return; it would be better to forgive the loan.
45. Give service to others over self-seeking desires.
46. Raise your children to love their Religion and respect their elders.
47. Pray that the people of your Country may become morally upright and lead a clean life.
48. Direct your energies for the wellbeing, advancement and amelioration of mankind.
49. Adopt tenderness of speech and gentleness of manners to make way into the hearts of people.
50. Never be ashamed to admit mistakes and never put blame on others for your own failings.
51. Eschew extravagantness and do not let miserliness and greediness overcome you.
52. Always remember those, who helped you or have done you a favour/good.
53. Our duties and obligations are just as important as our rights and privileges.
54. Guard yourself against envy, pride and superstition.
55. Give gifts to your friends and relatives; it strengthens human ties and affection.
56. Don’t show your virtues and acts of benevolence, but recognize and acknowledge goodness of others.
57. Whenever misfortune strikes you, seek forgiveness from God (Allah) and be patient It will pass.
58. The more grudges you carry, the heavier your burden becomes. Forgive, and let them go.
59. Anger and spite can eat away at life until there's almost nothing of value left.
60. When someone has wronged you, it hurts. There is certainly no sense in using your own time and energy to prolong that hurt. Forgive, and you can begin to move away from the pain.
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