From: http://www.messageonline.org/
By M. Riaz Khan, Ph.D.
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 Dawd! 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]
Thursday, June 21, 2007
An Insight Into the Prayer of Jonah (p) in the Qur'an
From: www.islamfromwithin.org
Journal of Scriptural Reasoning, Volume 3, No. 1
Asma Mermer and Umeyye Yazicioglu
University of Virginia
Then he cried out in the deep darkness: "there is no deity save Thee! Limitless are Thee in Thy glory! Verily, I have done wrong." And so We responded unto him and delivered him from [his] distress: for thus do We deliver all who have faith. Qur'an 21: 87-88
Introduction
The purpose of this essay is to discuss an interpretation of Jonah's (p)[i] prayer quoted in the Qur'an by a contemporary Muslim scholar, Bediuzzaman Said Nursi (1876-1960).[ii] Before we start our discussion, however, we will first give a general background on the story of Jonah (p) in the Islamic tradition along with the basic principles in interpreting the prophet stories in the Qur'an.
Background
Quranic Account of Jonah (p)
The Qur'anic account of the story of Prophet Jonah (p) is similar to the Biblical story in many grounds. However, less historical details are given in the Qur'anic account, for the purpose of the Qur'an in narrating the prophetic stories is not to give historical information, but to provide guidance to believers. The Qur'an shows how each story points to a universal truth that is relevant to everyone at all times. Hence, the Qur'an teaches how each prophet is a model for the believer.[iii]
The story of Jonah (p) goes as follows. Jonah (p) is sent as a messenger to a people. When the people reject his message, Jonah (p) abandons them in anger, and, in the words of the Qur'an, flees "like a runaway slave," (Qur'an, 37: 140) thinking that God would not put him in distress. (Q, 21:87) He will, however, be held accountable for this flight. The ship that he boards runs into a storm and he ends up being thrown into the sea.
According to one tradition, the people at that time believed that if there were a slave who has run away from his master in a ship, it would bring ill luck to the ship. Since no one in the ship admitted to being a fugitive slave, people decided to take lots. The lot fell on Jonah (p), and thus he was cast into the sea, whereupon a fish swallowed him. (Q, 37:141) Here the implication is that Jonah (p) was indeed a fugitive slave, for he did not trust his Master and escaped from the mission that his Master assigned to him.
There in that deep darkness Jonah (p) says a prayer, which becomes the key for his deliverance. If it were not for this honest repentance (or "remembrance,") Jonah (p) would have never got out of the fish. (Q, 37:143) In this sense, Jonah's (p) prayer is the turning point of the story. Soon after his prayer, God rescues Jonah (p) (or "the man of the big fish" as the Qur'an also calls him), bringing him to the shore. Thereafter, he is sent back to his people, who this time believe in his message. Consequently, God foregoes the impeding destruction, and allows them "to enjoy their life during the time allotted to them." (Q, 10:98)
Key Principles in Interpreting the Stories of the Prophets in the Qur'an
Perhaps the first thing we need to note before actually taking up Nursi's reflection on the story of Jonah (p) is a definition of the Qur'an. Our commentator, in line with the mainstream Islamic position, defines the Qur'an in relation to the creation. He defines the Qur'an as "the pre-eternal translator of the mighty book of the universe;" and " the interpreter of the various tongues reciting the verses of creation."[iv] According to Nursi, God creates and speaks at the same time, just like an artist explains his art as he performs it.[v] The Qur'an interprets the language that the universe speaks, and the universe functions as evidence for the assertions of the Qur'an. Another principle, one that we alluded to earlier, is that the Qur'an speaks of beings not for the sake of the things themselves but for the sake of their Creator. That is, its aim is to show how beings make their Creator known. The Qur'an instructs human beings how to look at beings on account of their Maker, i.e., as signs (ayat) pointing to their Creator.[vi]
Also, according to Muslim exegetes, as long as one does not violate rules of Arabic language and the inner consistency of the text, there is no limit to interpretation. That is, since God is the author of the text, and God is All Knowing, there is no problem of plurality of interpretations nor is there the problem of "authorial intention." The Qur'an includes and intends numerous meanings according to the varying understanding of its addressees. [vii]
Another crucial principle in Qur'anic hermeneutics is that particular events related in the Qur'an point to universal truths. In other words, if the Qur'an mentions an event, such as the story of Prophet Jonah (p), the aim is not to narrate a historical event. Rather, the stories and parables in the Qur'an facilitate the conveying of profound universal principles, which otherwise would be very difficult to grasp. As Nursi puts it, particular events are "tips" of universal truths: "There are in the All-Wise Qur'an numerous minor events behind which are concealed universal principles, and which are shown as the tips of general laws."[viii]
Given that the story of Jonah (p) is the "tip" of the iceberg, in order to genuinely understand it, one has to consider the principles that lie beneath it. Indeed, there are important lessons to draw from the state of Jonah's (p) people, from their conversion and from the fact that their "enjoyment" of this world follows their conversion to faith. The focus of this essay is, however, to explore what principles can be deduced from one particular episode of the story — the moment Jonah (p) prays to God.
Nursi interprets the prayer in two steps. First, he analyzes the prayer within the context of Jonah's (p) difficult situation and the following deliverance. In the second step, he correlates Jonah's (p) situation with the human condition so as to show that we also need to seek refuge in God like Jonah (p). The following analyzes these steps in more detail.
Part I: The Secret of Jonah's (p) Prayer
According to the Qur'an, Jonah (p) calls upon God in the midst of "darkness." In a dark night, in the darkness of the belly of the fish, Jonah (p) was buried in a spiritual darkness of helplessness.[ix] It seemed that all creation — including the sea, the night, and the fish — was united against Jonah (p). At that point, Jonah (p) realized that nothing in all creation could save him. There was no way, no avail, and no help from any creature. Even if the entire creation had become his servants or helpers, they would not have been able to deliver Jonah (p) from that situation.[x] Jonah (p) fully realized that only the One whose power subdues everything on earth could save him. Thus, Jonah (p) experienced the reality that the Sustainer is one, He is the Causer of the causes and of their effects. Nursi reads this as the culmination of affirmation of Divine Unity, the foundation stone of Islam.[xi]
As Jonah (p) witnessed the reality of Divine Unity, he turned to his Sustainer and prayed: "There is no god, but You. Limitless are You in Your glory! Verily, I have done wrong." The Qur'an tells us that as a result of his supplication, the stormy sea calmed down, and the fish became a vehicle for Jonah (p), carrying him to the "shore of salvation."[xii] That is, with the command of the Merciful Creator, the creation that seemed hostile to him was put into his service. Indeed, Jonah (p) had perceived his situation as unbearable because for a while he overlooked the fact that nothing happens haphazardly. When Jonah (p) remembered that every single thing and every event is created on purpose by the Merciful Creator of All Things, he understood that he had misinterpreted his situation.
When one interprets her experience forgetting that beings and causes are all interrelated and all under the command of the Dispenser of All Things, then she will inevitably despair and fall into spiritual darkness. Jonah's (p) prayer undoes this illusion through a threefold affirmation.
With the phrase "There is no god but You", Jonah (p) affirms the unity of God, i.e that nothing acts on its own; there is no real causer other than God,
With the second phrase, "Glory be Unto You"[xiii] he declares that the Creator is free from any fault, or injustice, because all He creates is purposeful and appropriate.
With the third phrase "Indeed, I have done wrong," he admits that by viewing his experience in absence of these two tenets, he has done wrong and wronged himself.
One can note that it is also because of this threefold re-affirmation and recognition that Jonah (p) was able to take upon his mission again. The obstinacy of his people would not be unbearable this time, for he would keep in mind that nothing that befalls him could be hopeless or meaningless, since everything is being created by a Merciful and Glorious Creator.
Part II: How Can Jonah's (p) Prayer Become Ours?
The Prophet Muhammad (p) is reported to have said that if a Muslim recites the prayer of Jonah (p), God would definitely respond to him/her. [xiv] Hence, the prayer of Jonah (p) in the Qur'an is well known among Muslims and is often invoked in time of distress. After having disclosed the "secret" in Jonah's (p) prayer, Nursi relates the prayer to our own situation.
Jonah (p) found himself in a difficult situation; and our existence on earth is not any better; it is even much more frightening than his: His dark night corresponds to our dark future, his stormy sea corresponds to our instable world, and the fish that swallowed him is in our case the lowly desires of our soul (nafs).[xv]
Hence, we are in deep darkness like Jonah (p). First, when viewed with forgetfulness of God, our future is indeed extremely dark. It is uncertain, unpredictable, we do not know what awaits us in the next moment, and we have no basis whatsoever to feel secure. Similarly, the world we find ourselves in resembles the stormy sea into which Jonah (p) was thrown. Death and separation is an inherent quality of this world: "Each wave of this sea [of world] bears on it thousands of corpses, and is thus a thousand times more frightening than his [Jonah's (p)] sea."[xvi] There is constant flux in the world; things we love depart rapidly, we can neither hold onto our youth and beloveds, nor can we make sense of what is going on around us.[xvii] Meanwhile, our lowly soul that seeks to engulf us is more dangerous than the big fish that swallowed Jonah (p). For, the worst thing that the fish could do to Jonah (p) would be to extinguish his earthly existence, which was to end one day anyway. But, in the case of our lowly soul, much more is at stake: our lowly souls threaten a life of eternity. If we give in to the evil-commanding part in us, we will lose eternal happiness.[xviii]
By noting how dark the picture of our lives is without the recognition of God's presence, Nursi points that we desperately need Jonah's (p) prayer: "we should in imitation of Jonah (p) avert ourselves from all causes and take refuge directly in the Causer of Causes, that is, our Sustainer. We should say: There is no god but You, Glory be unto You! Indeed I was among the wrongdoers."[xix] In order for this prayer to be effective, it should be accompanied with the right set of mind. Just like Jonah (p) had realized that only the Disposer of All Things could be his rescuer, we should recognize that only the one who has power over the future, the world, and our souls can help us. Can anyone other than the Creator of the heavens and the earth, who knows the deep anxieties, yearnings of our inner self and who is able to answer our longing for eternity with the creation of hereafter, be our source of hope?[xx] Here, Nursi emphasizes that only the Creator and the Sustainer of All Things can be the refuge of human beings.
Conclusion
Nursi's interpretation of Jonah's (p) prayer is an example of how particular events narrated in the Qur'an point to universal truths. The minor event of Jonah's (p) salvation points to a universal truth, namely that a needy human being can only be delivered from the threatening vicissitudes of life through forming a connection with his/her Omnipotent and Merciful Maker. Heedlessness is the source of the evil that befalls one. For, when in a state of heedlessness, man forgets that every thing is under the control of his Creator, and he imagines that events are unrelated and meaningless. Thus, he falls into despair. It is only when he re-affirms Divine Unity that he can seek refuge in the mercy of God and attain salvation. Thus, although Jonah's prayer is talking about an event that occurred in the past, it is possible to witness to its truthfulness because it refers to a truth which everyone experiences.
[i] “P” is the shortened form of the traditional Islamic phrase “peace be upon him.” Muslims are required to evoke this blessing whenever they mention the name of a prophet.
[ii] For a biography of this influential Muslim theologian see: Sukran Vahide, Bediuzzaman Said Nursi (Istanbul: Sozler, 1992). Also the forthcoming book would be of interest: Islam at the Crossroads: On the Life and Thought of Bediuzzaman Said Nursi, ed. Ibrahim M. Abu-Rabi’. (Albany, NY: SUNY Press, 2003.)
[iii] “There is indeed in them [in the Prophets] an excellent example for everyone who looks forward [with hope and awe] to God, and the Last Day.” (Q, 60:6) See also Q, 60:4; 33:21.
[iv] B. Said Nursi, The Words: From the Risale-i Nur Collection (Istanbul: Sozler Publications, 1998), 376. (All of his works that are translated into English are available online at http://www.sozler.com.tr)
[v] Ibid.,444; Nursi, Kaynakli Indeksli Risale-i Nur Kulliyati, 2 Vols. (Istanbul: Yeni Asya Publications, 1996), 2:1362, 1404.
[vi] Ibid., 251.
[vii] Ibid., 407.
[viii] Nursi, Words, 253.
[ix] Bediuzzaman Said Nursi, The Flashes Collection, trans, Sukran Vahide (Istanbul: Sozler Publication, 1995), 18.
[x] See also: “O men! Here is a parable set forth! Listen to it! Those onto whom, besides God, ye call, cannot create (even) a fly, if they all met together for the purpose! And, if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition!” (Q, 22:73)
[xi] Ibid.
[xii] Ibid., 19.
[xiii] The Arabic phrase “Subhanaka” literally means “You are above any imperfection.”
[xiv] This tradition is recorded as reliable in the following collections: Ahmad 170/1; Tirmidhi 3572; Hakim 282/2 and 505/1; also see Suyuti, Bayhaki and Nasai.
[xv] “Nafs” is a term used in the Quran in two senses; one, as the human self as a whole and the other, as the part in the human soul that inclines toward evil and forgetfulness of God. Here, Nursi is referring to its latter meaning.
[xvi] Nursi, Flashes, 19.
[xvii] See: Nursi, Words, 368.
[xviii] It is significant that Nursi perceives hereafter is as real as this world—this is typically Islamic given the emphasis of the Qur’an on hereafter.
[xix] Ibid.
[xx] Ibid.
Journal of Scriptural Reasoning, Volume 3, No. 1
Asma Mermer and Umeyye Yazicioglu
University of Virginia
Then he cried out in the deep darkness: "there is no deity save Thee! Limitless are Thee in Thy glory! Verily, I have done wrong." And so We responded unto him and delivered him from [his] distress: for thus do We deliver all who have faith. Qur'an 21: 87-88
Introduction
The purpose of this essay is to discuss an interpretation of Jonah's (p)[i] prayer quoted in the Qur'an by a contemporary Muslim scholar, Bediuzzaman Said Nursi (1876-1960).[ii] Before we start our discussion, however, we will first give a general background on the story of Jonah (p) in the Islamic tradition along with the basic principles in interpreting the prophet stories in the Qur'an.
Background
Quranic Account of Jonah (p)
The Qur'anic account of the story of Prophet Jonah (p) is similar to the Biblical story in many grounds. However, less historical details are given in the Qur'anic account, for the purpose of the Qur'an in narrating the prophetic stories is not to give historical information, but to provide guidance to believers. The Qur'an shows how each story points to a universal truth that is relevant to everyone at all times. Hence, the Qur'an teaches how each prophet is a model for the believer.[iii]
The story of Jonah (p) goes as follows. Jonah (p) is sent as a messenger to a people. When the people reject his message, Jonah (p) abandons them in anger, and, in the words of the Qur'an, flees "like a runaway slave," (Qur'an, 37: 140) thinking that God would not put him in distress. (Q, 21:87) He will, however, be held accountable for this flight. The ship that he boards runs into a storm and he ends up being thrown into the sea.
According to one tradition, the people at that time believed that if there were a slave who has run away from his master in a ship, it would bring ill luck to the ship. Since no one in the ship admitted to being a fugitive slave, people decided to take lots. The lot fell on Jonah (p), and thus he was cast into the sea, whereupon a fish swallowed him. (Q, 37:141) Here the implication is that Jonah (p) was indeed a fugitive slave, for he did not trust his Master and escaped from the mission that his Master assigned to him.
There in that deep darkness Jonah (p) says a prayer, which becomes the key for his deliverance. If it were not for this honest repentance (or "remembrance,") Jonah (p) would have never got out of the fish. (Q, 37:143) In this sense, Jonah's (p) prayer is the turning point of the story. Soon after his prayer, God rescues Jonah (p) (or "the man of the big fish" as the Qur'an also calls him), bringing him to the shore. Thereafter, he is sent back to his people, who this time believe in his message. Consequently, God foregoes the impeding destruction, and allows them "to enjoy their life during the time allotted to them." (Q, 10:98)
Key Principles in Interpreting the Stories of the Prophets in the Qur'an
Perhaps the first thing we need to note before actually taking up Nursi's reflection on the story of Jonah (p) is a definition of the Qur'an. Our commentator, in line with the mainstream Islamic position, defines the Qur'an in relation to the creation. He defines the Qur'an as "the pre-eternal translator of the mighty book of the universe;" and " the interpreter of the various tongues reciting the verses of creation."[iv] According to Nursi, God creates and speaks at the same time, just like an artist explains his art as he performs it.[v] The Qur'an interprets the language that the universe speaks, and the universe functions as evidence for the assertions of the Qur'an. Another principle, one that we alluded to earlier, is that the Qur'an speaks of beings not for the sake of the things themselves but for the sake of their Creator. That is, its aim is to show how beings make their Creator known. The Qur'an instructs human beings how to look at beings on account of their Maker, i.e., as signs (ayat) pointing to their Creator.[vi]
Also, according to Muslim exegetes, as long as one does not violate rules of Arabic language and the inner consistency of the text, there is no limit to interpretation. That is, since God is the author of the text, and God is All Knowing, there is no problem of plurality of interpretations nor is there the problem of "authorial intention." The Qur'an includes and intends numerous meanings according to the varying understanding of its addressees. [vii]
Another crucial principle in Qur'anic hermeneutics is that particular events related in the Qur'an point to universal truths. In other words, if the Qur'an mentions an event, such as the story of Prophet Jonah (p), the aim is not to narrate a historical event. Rather, the stories and parables in the Qur'an facilitate the conveying of profound universal principles, which otherwise would be very difficult to grasp. As Nursi puts it, particular events are "tips" of universal truths: "There are in the All-Wise Qur'an numerous minor events behind which are concealed universal principles, and which are shown as the tips of general laws."[viii]
Given that the story of Jonah (p) is the "tip" of the iceberg, in order to genuinely understand it, one has to consider the principles that lie beneath it. Indeed, there are important lessons to draw from the state of Jonah's (p) people, from their conversion and from the fact that their "enjoyment" of this world follows their conversion to faith. The focus of this essay is, however, to explore what principles can be deduced from one particular episode of the story — the moment Jonah (p) prays to God.
Nursi interprets the prayer in two steps. First, he analyzes the prayer within the context of Jonah's (p) difficult situation and the following deliverance. In the second step, he correlates Jonah's (p) situation with the human condition so as to show that we also need to seek refuge in God like Jonah (p). The following analyzes these steps in more detail.
Part I: The Secret of Jonah's (p) Prayer
According to the Qur'an, Jonah (p) calls upon God in the midst of "darkness." In a dark night, in the darkness of the belly of the fish, Jonah (p) was buried in a spiritual darkness of helplessness.[ix] It seemed that all creation — including the sea, the night, and the fish — was united against Jonah (p). At that point, Jonah (p) realized that nothing in all creation could save him. There was no way, no avail, and no help from any creature. Even if the entire creation had become his servants or helpers, they would not have been able to deliver Jonah (p) from that situation.[x] Jonah (p) fully realized that only the One whose power subdues everything on earth could save him. Thus, Jonah (p) experienced the reality that the Sustainer is one, He is the Causer of the causes and of their effects. Nursi reads this as the culmination of affirmation of Divine Unity, the foundation stone of Islam.[xi]
As Jonah (p) witnessed the reality of Divine Unity, he turned to his Sustainer and prayed: "There is no god, but You. Limitless are You in Your glory! Verily, I have done wrong." The Qur'an tells us that as a result of his supplication, the stormy sea calmed down, and the fish became a vehicle for Jonah (p), carrying him to the "shore of salvation."[xii] That is, with the command of the Merciful Creator, the creation that seemed hostile to him was put into his service. Indeed, Jonah (p) had perceived his situation as unbearable because for a while he overlooked the fact that nothing happens haphazardly. When Jonah (p) remembered that every single thing and every event is created on purpose by the Merciful Creator of All Things, he understood that he had misinterpreted his situation.
When one interprets her experience forgetting that beings and causes are all interrelated and all under the command of the Dispenser of All Things, then she will inevitably despair and fall into spiritual darkness. Jonah's (p) prayer undoes this illusion through a threefold affirmation.
With the phrase "There is no god but You", Jonah (p) affirms the unity of God, i.e that nothing acts on its own; there is no real causer other than God,
With the second phrase, "Glory be Unto You"[xiii] he declares that the Creator is free from any fault, or injustice, because all He creates is purposeful and appropriate.
With the third phrase "Indeed, I have done wrong," he admits that by viewing his experience in absence of these two tenets, he has done wrong and wronged himself.
One can note that it is also because of this threefold re-affirmation and recognition that Jonah (p) was able to take upon his mission again. The obstinacy of his people would not be unbearable this time, for he would keep in mind that nothing that befalls him could be hopeless or meaningless, since everything is being created by a Merciful and Glorious Creator.
Part II: How Can Jonah's (p) Prayer Become Ours?
The Prophet Muhammad (p) is reported to have said that if a Muslim recites the prayer of Jonah (p), God would definitely respond to him/her. [xiv] Hence, the prayer of Jonah (p) in the Qur'an is well known among Muslims and is often invoked in time of distress. After having disclosed the "secret" in Jonah's (p) prayer, Nursi relates the prayer to our own situation.
Jonah (p) found himself in a difficult situation; and our existence on earth is not any better; it is even much more frightening than his: His dark night corresponds to our dark future, his stormy sea corresponds to our instable world, and the fish that swallowed him is in our case the lowly desires of our soul (nafs).[xv]
Hence, we are in deep darkness like Jonah (p). First, when viewed with forgetfulness of God, our future is indeed extremely dark. It is uncertain, unpredictable, we do not know what awaits us in the next moment, and we have no basis whatsoever to feel secure. Similarly, the world we find ourselves in resembles the stormy sea into which Jonah (p) was thrown. Death and separation is an inherent quality of this world: "Each wave of this sea [of world] bears on it thousands of corpses, and is thus a thousand times more frightening than his [Jonah's (p)] sea."[xvi] There is constant flux in the world; things we love depart rapidly, we can neither hold onto our youth and beloveds, nor can we make sense of what is going on around us.[xvii] Meanwhile, our lowly soul that seeks to engulf us is more dangerous than the big fish that swallowed Jonah (p). For, the worst thing that the fish could do to Jonah (p) would be to extinguish his earthly existence, which was to end one day anyway. But, in the case of our lowly soul, much more is at stake: our lowly souls threaten a life of eternity. If we give in to the evil-commanding part in us, we will lose eternal happiness.[xviii]
By noting how dark the picture of our lives is without the recognition of God's presence, Nursi points that we desperately need Jonah's (p) prayer: "we should in imitation of Jonah (p) avert ourselves from all causes and take refuge directly in the Causer of Causes, that is, our Sustainer. We should say: There is no god but You, Glory be unto You! Indeed I was among the wrongdoers."[xix] In order for this prayer to be effective, it should be accompanied with the right set of mind. Just like Jonah (p) had realized that only the Disposer of All Things could be his rescuer, we should recognize that only the one who has power over the future, the world, and our souls can help us. Can anyone other than the Creator of the heavens and the earth, who knows the deep anxieties, yearnings of our inner self and who is able to answer our longing for eternity with the creation of hereafter, be our source of hope?[xx] Here, Nursi emphasizes that only the Creator and the Sustainer of All Things can be the refuge of human beings.
Conclusion
Nursi's interpretation of Jonah's (p) prayer is an example of how particular events narrated in the Qur'an point to universal truths. The minor event of Jonah's (p) salvation points to a universal truth, namely that a needy human being can only be delivered from the threatening vicissitudes of life through forming a connection with his/her Omnipotent and Merciful Maker. Heedlessness is the source of the evil that befalls one. For, when in a state of heedlessness, man forgets that every thing is under the control of his Creator, and he imagines that events are unrelated and meaningless. Thus, he falls into despair. It is only when he re-affirms Divine Unity that he can seek refuge in the mercy of God and attain salvation. Thus, although Jonah's prayer is talking about an event that occurred in the past, it is possible to witness to its truthfulness because it refers to a truth which everyone experiences.
[i] “P” is the shortened form of the traditional Islamic phrase “peace be upon him.” Muslims are required to evoke this blessing whenever they mention the name of a prophet.
[ii] For a biography of this influential Muslim theologian see: Sukran Vahide, Bediuzzaman Said Nursi (Istanbul: Sozler, 1992). Also the forthcoming book would be of interest: Islam at the Crossroads: On the Life and Thought of Bediuzzaman Said Nursi, ed. Ibrahim M. Abu-Rabi’. (Albany, NY: SUNY Press, 2003.)
[iii] “There is indeed in them [in the Prophets] an excellent example for everyone who looks forward [with hope and awe] to God, and the Last Day.” (Q, 60:6) See also Q, 60:4; 33:21.
[iv] B. Said Nursi, The Words: From the Risale-i Nur Collection (Istanbul: Sozler Publications, 1998), 376. (All of his works that are translated into English are available online at http://www.sozler.com.tr)
[v] Ibid.,444; Nursi, Kaynakli Indeksli Risale-i Nur Kulliyati, 2 Vols. (Istanbul: Yeni Asya Publications, 1996), 2:1362, 1404.
[vi] Ibid., 251.
[vii] Ibid., 407.
[viii] Nursi, Words, 253.
[ix] Bediuzzaman Said Nursi, The Flashes Collection, trans, Sukran Vahide (Istanbul: Sozler Publication, 1995), 18.
[x] See also: “O men! Here is a parable set forth! Listen to it! Those onto whom, besides God, ye call, cannot create (even) a fly, if they all met together for the purpose! And, if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition!” (Q, 22:73)
[xi] Ibid.
[xii] Ibid., 19.
[xiii] The Arabic phrase “Subhanaka” literally means “You are above any imperfection.”
[xiv] This tradition is recorded as reliable in the following collections: Ahmad 170/1; Tirmidhi 3572; Hakim 282/2 and 505/1; also see Suyuti, Bayhaki and Nasai.
[xv] “Nafs” is a term used in the Quran in two senses; one, as the human self as a whole and the other, as the part in the human soul that inclines toward evil and forgetfulness of God. Here, Nursi is referring to its latter meaning.
[xvi] Nursi, Flashes, 19.
[xvii] See: Nursi, Words, 368.
[xviii] It is significant that Nursi perceives hereafter is as real as this world—this is typically Islamic given the emphasis of the Qur’an on hereafter.
[xix] Ibid.
[xx] Ibid.
Wednesday, June 20, 2007
Islam Is The Kingdom Of God On Earth
From: www.jews-for-allah.com
In examination of that marvelous vision of the Prophet Daniel (Chap. vii.) we saw how Prophet Muhammad was escorted by the myriads of celestial beings and conducted to the glorious presence of the Eternal; how he heard the words of honor and affection which no creature had ever been favor- ed with (2 Cor. xii.); how he was crowned to the dignity of the Sultan of the Prophets and invested with power to destroy the "Fourth Beast" and the "Blasphemous Horn." Further, we saw how he was authorized to establish and proclaim the Kingdom of God on earth; how all that human genius can possibly imagine of the highest honors accorded by the Almighty to a beloved worshiper and to His most worthy Messenger could be ascribed to Prophet Muhammad alone. It should be re- membered that among all the Prophets and Messengers of Allah, Prophet Muhammad alone figures like a tower above all; and the grand and noble work he accomplished stands a permanent monument of his honor and greatness. One cannot appreciate the value and importance of Islam as the unique bulwark against idolatry and polytheism unless the absolute Oneness of God is earnestly admitted. When we fully realize that Allah is the same God whom Adam and Abraham knew, and whom Moses and Jesus worshipped, then we have no difficulty in accepting Islam as the only true religion and Prophet Muhammad as the Prince of all the Prophets and Worshipers of God. We cannot magnify the greatness of Allah by con- ceiving Him now as a "Father," now as a "Son," and now as a "Holy Ghost," or to imagine Him as having three persons that can address each other with the three singular personal pronouns: I, thou, he. By so doing we lose all the true con- ception of the Absolute Being, and cease to believe in the true God. In the same way, we cannot add a single iota to the sanctity of the religion by the institution of some meaningless sacraments or mysteries; nor can we derive any spiritual food for our spirits from feeding upon the corpse of a prophet or an incarnate deity; for by so doing we lose all idea of a true and real religion and cease to believe in the religion altogether. Nor can we in the least promote the dignity of Prophet Muhammad if we were to imagine him a son of God or an incarnate deity; for by so doing we would entirely lose the real and the historical Prophet of Mecca and fall uncon- sciously into the abyss of polytheism. The greatness of Prophet Muhammad consists in his establishing such a sound, plain, but true religion, and in the practical application of its precepts and principles with such precision and resolution that it has never been possible for a true Muslim to accept any other creed or faith than that which is professed in the for- mula: "I believe there is no god except Allah, and that Muhammad is the Messenger of Allah." And this short creed will continue to be the faith of every true believer in Allah to the Day of the Resurrection.
The great destroyer of the "Eleventh Horn," that personified Constantine the Great and the Trinitarian Church, was not a Bar Allaha ("Son of God"), but a Bar Nasha ("Son of Man") and none other than Prophet Muhammad al-Mustapha who actually established the Kingdom of God upon earth. It is this Kingdom of God that we are now to examine and expound. It would be remembered that it was during the Divine audience of the Sultan of the Prophets, as given in Daniel, that it was promised that:
"The kingdom and the dominion and the greatness of the kingdom under all heaven shall be given to the people of the Saints of the Most High; its (the people's) kingdom (shall be) a kingdom for ever, and all dominions shall serve and obey it" (Dan. vii. 22 and 27).
The expressions in this prophetical passage that the Kingdom of God shall consist of "the People of the Saints of the Most High," and that all other dominions or powers shall serve and obey that people, clearly indicate that in Islam the Religion and State are one and the same body, and consequently inseparable. Islam is not only the Religion of God, but also His earthly empire or kingdom. In order to be able to form a clear and true idea concerning the nature and the constitution of the "Kingdom of God on earth" it is necessary to cast a glance upon the history of the religion of Islam before it was perfected, completed, and formally established by God Himself under His Messenger Muhammad.
1. ISLAM BEFORE PROPHET MUHAMMAD WAS NOT THE KINGDOM OF GOD UPON EARTH, BUT ONLY GOD'S TRUE RELIGION
Those who believe that the true religion of Allah was revealed only to Abraham and preserved by the people of Israel alone, must be very ignorant students of the Old Testament literature, and must have a very erroneous notion of the nature of that religion. Abraham himself offered tithes to the King and Imam (l.) of Jerusalem and was blessed by him (Gen. xiv. 18). The father-in-law of Moses was also an Imam and a Prophet of Allah; Job, Balaam, Ad, Hud, Loqman, and many other prophets were not Jews. The various tribes and nations like the Ishmaelites, Moabites, Ammonites, Edomites, and others which descended from the sons of Abraham and Lot, knew God the Almighty though they too, like the Israelites, fell into idolatry and ignorance. But the light of Islam was never entirely extinguished or substituted by idolatry. Idols or images, which were considered as "sacred" and as household gods by the Jews, as well as their kindred nationalities, and usually called "Traphim" (Gen. xxxi.) in the Hebrew, were, in my humble opinion of the same nature and character as the images and idols which the Orthodox and Catholic Christians keep and worship in their houses and temples. In those olden times of ignorance the idols were of the kind of "identity card" or of the nature of a passport. Is it not remarkable to find that Rachel (Rahil), the wife of Jacob and the daughter of Laban, should steal the "traphim" of her father? (Gen. xxxi). Yet Laban as well as her husband were Muslims, and on the same day raised the stone "Mispha" and dedicated it to God!
------------- Footnote (1) In Hebrew these old Imams are called Cohen,' and rendered by Christians as "Priest." A Jewish priest can never be identified with a Christian Sacramentarian priest. ------------- end of footnote
The Jews in the wilderness, inebriate with the wonders and miracles worked day and night - their camp shadowed by a miraculous cloud at daytime and illuminated by a pillar of fire at night, themselves fed with the "manna" and "Salwai" - as soon as the Prophet Moses disappeared for a few days on the misty top of Mount Sinai, made a golden calf and worshipped it. The history of that stubborn people from the death of Joshua to the anointment of King Saul, covering a period of more than four centuries, is full of a series of scan- dalous relapses into idolatry. It was only after the close of the revelation and the Canon of their holy Scriptures in the third century before Christ that the Jews ceased to worship idols, and have since remained monotheists. But their belief in the Oneness of God, though it makes them Unitarians, does not entitle them to the qualification of being called "Muslims," because they have stubbornly rejected both the persons and the revelations of Prophets Jesus and Muhammad. It is only through submission to the Will of God that a man can attain peace and become Muslim, otherwise the faith without obedience and submission is similar to that of the devils who believe in the existence of Allah and tremble.
As we possess no records concerning the other peoples who were favored with Divine Revelations and with the Prophets and Imam sent to them by God, we shall only content ourselves with the declaration that the religion of Islam existed among Israel and other Arab peoples of old, sometimes more luminous, but mostly like a flickering wick or like a dim spark glimmering in a dark room. It was a religion professed by a people who soon forgot it, or neglected it, or transformed it into pagan practices. But all the same there were always individuals and families who loved and worshipped God.
It seems that the Jews, especially the masses, had no true conception of God and of religion as the Muslims have had of Allah and Islam. Whenever the people of Israel prospered and was successful in its wars, then Jahwah was acknowledged and worshipped; but in adverse circumstances He was abandoned and the deity of a stronger and more prosperous nation was adopted and its idol or image worshipped. A careful study of the Hebrew Scripture will show that the ordinary Jew considered his God sometimes stronger or higher, and sometimes weaker, than those professed by other nations. Their very easy and reiterated relapse into idolatry is a proof that the Israelites had almost the same notion about their El or Yahwah, as the Assyrians had of their own Ashur, the Babylonians of Mardukh, and the Phoenicians of their Ba'al. With the exception of the Prophets and the Sophis, the Muslims of Torah, the Israel of the Mosaic Law, never rose equal to the height of the sanctity of their religion nor of the true conception of their Deity. The faith in Allah and a firm conviction and belief in a future life was not ingrained and implanted in the spirit and in the heart of that people.
What a contrast, then, between the Muslims of the Qur'an, the believers of the Islamic Law, and the Muslims of Torah or the Mosaic Law! Has it ever been seen and proved that a Muslim people abandoned its Mosque, Imam, and the Qur'an, and embraced any other religion and acknowledged that Allah was not its God? Never! It is extremely unlikely that a Islamic Muslim community, so long as it is provided with the Book of Allah, the Mosque and the Mullah, could relapse into idolatry or even into Christianity.
I am aware of the certain so-called Tartar families who embraced the Orthodox Christian Faith in Russia. But I can assure my readers, on authentic authority, that these "Tartars" were those Mongols who, long after the subjugation of Russia and the establishment of the "Altin Ordu" by Batu Khan, were either still pagans or newly converted to Islam and seem to have been forced or induced to join the Russian Church. And in this connection it should not be ignored that this happened after the Muslim power of the "Golden Horde" ("Altin Ordu") tumbled down at the tremendous invasion of Timur Lang (Tamerlane). On the contrary, Muslim traders and merchants, in China as well as in the dark continent of Africa, have always propagated their Holy Religion; and the millions of Chinese and negro Muslims are the fruit of these unpaid and unofficial Mussulman missionaries. It is evident from the above that the true religion of God before Prophet Muhammad was only in its infancy, that it remained immature and undeveloped amongst the Hebrews, although it shone brilliantly in the life of the true worshipers of Yahwah. Under the direction of the God-fearing Judges and the pious Kings of Israel, the government was always theocratic, and as long as the oracles of the Prophets were favorably received and their injunctions duly executed, both the religion and the nation prospered.
But the True Religion of God never took the form of the Kingdom of God as it did under the Qur'anic regime. Allah in His Infinite Wisdom had decreed that four great Powers of Darkness should succeed each other before His own Kingdom was to be established. The great ancient civilizations and empires of the Assyro-Chaldeans, of the Medo-Persians, of the Greeks and of the Romans, had to appear and flourish, to persecute and oppress the people of God, and to perpetrate all the evil and wickedness that the Devil could devise. All the glory of these great powers consisted in their worshipping the Devil; and it was this "glory" that the "Prince of the Darkness" promised to grant to Jesus Christ from the top of a high mountain if he were only to follow him and worship him.
2. CHRIST AND HIS DISCIPLES PREACHED THE KINGDOM OF GOD
They were, it is true, the harbingers of the Kingdom of God upon earth. The soul and the kernel of the Gospel of Jesus is contained in that famous clause in his prayer: "Thy Kingdom come." For twenty centuries the Christians of all denominations and shades of belief have been praying and repeating this invocation, "Thy Kingdom come," and God alone knows how long they will continue to pray for and vainly anticipate its coming. This Christian anticipation of the coming of the Kingdom of God is of the same nature as the anticipation of Judaism for the coming of Messiah. Both these anticipation exhibit an inconsiderate and thoughtless imagination, and the wonder is that they persistently cling to this futile hope. If you ask a Christian priest or parson what he thinks of the Kingdom of God, he will tell you all sorts of illusory and meaningless things. This Kingdom is, he will affirm, the Church to which he belongs when it will overcome and absorb all the other heretical Churches. Another parson or priest will harangue on the "millennium." A Salvationist or a Quaker may tell you that according to his belief the Kingdom of God will consist of the new-born and sinless Christians, washed and cleansed with the blood of the Lamb; and so forth.
The Kingdom of God does not mean a triumphant Catholic Church, or a regenerated and sinless Puritan State. It is not a visionary "Royalty of the Millennium." It is not a Kingdom composed of celestial beings, including the departed spirits of the Prophets and the blessed believers, under the reign of a divine Lamb; with angels for its police and gendarmes; the Cherubs for its governors and judges; the Seraphs for its officers and commanders; or the Archangels for its Popes, Patriarchs, Bishops, and evangelical preachers. The Kingdom of God on earth is a Religion, a powerful society of believers in One God equipped with faith and sword to fight for and maintain its existence and absolute independence against the Kingdom of Darkness, against all those who do not believe that God is One, or against those who believe that He has a son, a father or mother, associates and coevals.
The Greek word euangelion, rendered "Gospel" in English, practically means "the enunciation of good news." And this enunciation was the tidings of the approaching Kingdom of God, the least among whose citizens was greater than John the Baptist. He himself and the Apostles after him preached and announced this Kingdom to the Jews, inviting them to believe and repent in order to be admitted into it. Jesus did not actually abrogate or change the Law of Moses, but interpreted it in such a spiritual sense that he left it a dead letter. When he declared that hatred was the root of murder, lust the source of fornication; that avarice and hypocrisy were as abominable sins as idolatry; and that mercy and charity were more acceptable than the burntofferings and the strict observance of the Sabbath, he practically abolished the letter of the Law of Moses in favor of its spiritual sense. These spurious and much interpolated Gospels report frequent parables and references of Christ to the Kingdom of God, and to Bar-Nasha or the Son of Man, but they are so corrupted and distorted that they have succeeded, and still succeed, in misleading the poor Christians to believe that by "Kingdom of God" Jesus only meant his Church, and that he himself was the "Son of Man."
These important points will be fully discussed, if Allah wills, later on; but for the present I have to content myself with remarking that what Prophet Jesus announced was, it was Islam that was the Kingdom of God and that it was Prophet Muhammad who was the Son of Man, who was appointed to destroy the Beast and to establish the powerful Kingdom of the People of the Saints of the Most High.
The religion of God, until Jesus Christ, was consigned chiefly to the people of Israel; it was more material and of a national character. Its lawyers, priests, and scribes had dis- figured that religion with a gross and superstitious literature of the traditions of their forefathers. Christ condemned those traditions, denounced the Jews and their leaders as "hypocrites" and "the children of the Devil." Although the demon of idolatry had left Israel, yet later on seven demons had taken possession of that people (Matt. xii. 43-45; Luke xi. 24-26).
Christ reformed the old religion; gave a new life and spirit to it; he explained more explicitly the immortality of the human soul, the resurrection and the life in the next world; and publicly announced that the next Messiah whom the Jews were expecting was not a Jew or a son of David, but a son of Ishmael whose name was Ahmad, and that he would establish the Kingdom of God upon earth with the power of the Word of God and with sword. Consequently, the religion of Islam received a new life, light and spirit, and its adherents were exhorted to be humble, to show forbearance and patience. They were beforehand informed of persecutions, tribulations, martyrdoms, and prisons. The early "Nassara," as the Qur'an calls the believers in the Gospel of Jesus Christ, suffered ten fearful persecutions under the Roman Emperors. Then comes the Emperor Constantine and proclaims liberty for the Church; but after the decisions and the Trinitarian Creed of the Nicene Council in 325 A.C., the Unitarian Muslims (l) were submitted to a series of new and even more cruel persecutions by the Trinitarians, until the advent of Prophet Muhammad (upon whom be peace and blessings).
----------- Footnote 1. Jesus Christ has never authorized his followers to call themselves "Christians". There is no better title for the early Unitarians than "Muslims." AD. ----------- end of footnote
3. THE NATURE AND CONSTITUTION OF THE KINGDOM OF GOD
There is a call to prayer repeated aloud five times a day from the minarets and the mosques in every part of the globe where the Muslims live. This anthem is followed by a most solemn worship of Allah by His faithful worshipers. This call to prayer is called Adhan (Azan). This is not all; every action, enterprise and business, however important or trifling it may be, is begun with the words Bismi 'l-Lah, which means "in the Name of Allah," and ends with an Al-Hamdu li'l-Lah, meaning "praise be to Allah!" The bond of faith which binds a Muslim to his Eternal King is so strong, and the nearness between the Sovereign and His worshiper is so close, that nothing, however powerful or seductive, can separate him from Allah. The Qur'an declares that Allah is nearer to one than the life-vain.
Never was there a favorite courtier who, in his sentiments of affection, devotion, obedience, and respect for his beneficent monarch, could ever equal those which a Muslim entertains towards his Lord. Allah is the Owner of the Heavens, Earth and Universe, He is the King of kings and the Lord of lords. He is the King and the Lord of every Muslim in particular, for it is a Muslim alone who thanks and praises the Almighty King for all that happens and befalls him, be it prosperity or adversity.
Nearly three hundred million Muslims or more are endowed with the same feelings of faith and trust in Allah.
It is evident, therefore, that the nature of Islam consists in its being the only real and truly Theocratic Kingdom on earth. Allah need no longer send Messengers or Prophets to convey His Messages to the Muslims as He used to do to Israel and other Hebrew peoples; for His will is fully revealed in the Holy Qur'an and imprinted on the minds of His faithful worshipers.
As to the formation and the constitution of the Kingdom of God, inter alia, the following points should be noted: -
(a) All Muslims form one nation, one family, and one brotherhood. I need not detain my readers to study the various quotations from the Qur'an and the Hadith (Quotations of the Prophet) on these points. We must judge the Muslim society, not as it presents itself now, but as it was in the time of Prophet Muhammad and his immediate successors. Every member of this community is an honest worker, a brave sol- dier, and a fervent believer and devotee. All honest fruit of the toil belongs by right to him who earns it; nevertheless the law makes it impossible for a true Muslim to become excessively wealthy. One of the five foundations of Islam is the duty of almsgiving, which consists of sadaqa and zakat, or the voluntary and the obligatory alms. In the days of the Prophet and the first four Caliphs, no Muslim was known to be enormously rich. The national wealth went into the common treasury called "Baitu 'I-Mal," and no Muslim was left in need or want.
------------- Footnote (1) The Jihad or "Holy War" is also an obligatory practice of piety. ------------- end of footnote
The very name "Muslim" signifies literally "a maker of peace." You can never find another human being more docile, hospitable, inoffensive and peaceful a citizen than a good Muslim. But the moment his religion, honor, and property are attacked, the Muslim becomes a formidable foe. The Qur'an is very precise on this point: "Wa la ta'tadu" - "And you must not transgress" (or take the offensive). The Holy Jihad is not a war of offence, but of self-defense. Though the robbers, the predatory tribes, the semi-barbarous nomad Muslims, may have some religious notions and believe in the existence of Allah, it is the lack of knowledge and of religious training which is the root-cause of their vice and depravity. They are an exception. One can never become a good Muslim without the religious training and education.
(b) According to the description of the Prophet Daniel, the citizens of the Kingdom of God are "the People of the Saints." In the original Chaldish or Aramaic text, they are described as "A'mma d' qaddishid' I'lionin," an epithet worthy only of the Prince of the Prophets and of his noble army of the Muhajirm (Emigrants) and the Ansar (Helpers), who uprooted idolatry from a great part of Asia and Africa and destroyed the Roman Beast.
All the Muslims, who believe in Allah, in His angels, Books, and Prophets; in the Day of the Resurrection and Judgment; that the good and evil are from Allah; and perform their pious practices according to their ability and with good will, are holy saints and blessed citizens of the King- dom. There is no grosser religious ignorance than the belief that there is a person called the Holy Ghost who fills the hearts of those who are baptized in the names of three gods, each the third of the three, or the three of the third, and thus sanctifies the believers in their absurdities. A Muslim believes that there is not one Holy Spirit, but innumerable holy spirits all created and ministers of the One Allah. The Muslims are sanctified, not by baptisms or ablution, but their spirits are purified and sanctified by the light of faith and by the fire of zeal and courage to defend and fight for that faith. John the Baptist, or rather Christ himself (according to the Gospel of Barnabas), said: "I baptize you with water unto repentance, but he who comes after me, he is stronger than I; he will baptize you with fire and with the holy spirit." It was this fire and this spirit with which Prophet Muhammad baptized the semi-barbarian nomads, the heathen Gentiles, and con- verted them into an army of heroic saints, who transformed the old waning synagogue and the decaying church into a permanent and strong Kingdom of Allah in the promised lands and elsewhere.
4. THE PERMANENCE AND THE DIGNITY OF THE KINGDOM OF ALLAH
This is doubly assured by an Angel to Daniel. It is stated that "all the nations under the heaven shall serve the People of the Saints of the Most High." It requires no proof to say that all the Christian Powers show a particular respect, and even deference when necessary, not only to Muslim Powers, to Muslim sacred places and mosques, but also to the local institutions of their Muslim subjects. The mystery of this "service" lies in this: in the first place, the Muslims always inspire respect and fear through their dignified behavior, attachment to their religion and obedience to just laws, and their peacefulness; and secondly, because the Christian Governments, as a rule, treat the Muslims with justice and do not interfere with their laws and religion.
Space does not permit us to extend our observations over other points of this Divine Religion and Kingdom, such as the Muslim Caliphas, Sultans, etc. Suffice it to say that the Muslim Sovereigns are subject to the same Qur'anic laws as their compatriots; that justice and modesty are the best safeguards for the prosperity and stability of every State, Muslim or non-Muslim; and that the spirit and the principles of the Book of Allah are the best guidance for all legislation and civilization.
In examination of that marvelous vision of the Prophet Daniel (Chap. vii.) we saw how Prophet Muhammad was escorted by the myriads of celestial beings and conducted to the glorious presence of the Eternal; how he heard the words of honor and affection which no creature had ever been favor- ed with (2 Cor. xii.); how he was crowned to the dignity of the Sultan of the Prophets and invested with power to destroy the "Fourth Beast" and the "Blasphemous Horn." Further, we saw how he was authorized to establish and proclaim the Kingdom of God on earth; how all that human genius can possibly imagine of the highest honors accorded by the Almighty to a beloved worshiper and to His most worthy Messenger could be ascribed to Prophet Muhammad alone. It should be re- membered that among all the Prophets and Messengers of Allah, Prophet Muhammad alone figures like a tower above all; and the grand and noble work he accomplished stands a permanent monument of his honor and greatness. One cannot appreciate the value and importance of Islam as the unique bulwark against idolatry and polytheism unless the absolute Oneness of God is earnestly admitted. When we fully realize that Allah is the same God whom Adam and Abraham knew, and whom Moses and Jesus worshipped, then we have no difficulty in accepting Islam as the only true religion and Prophet Muhammad as the Prince of all the Prophets and Worshipers of God. We cannot magnify the greatness of Allah by con- ceiving Him now as a "Father," now as a "Son," and now as a "Holy Ghost," or to imagine Him as having three persons that can address each other with the three singular personal pronouns: I, thou, he. By so doing we lose all the true con- ception of the Absolute Being, and cease to believe in the true God. In the same way, we cannot add a single iota to the sanctity of the religion by the institution of some meaningless sacraments or mysteries; nor can we derive any spiritual food for our spirits from feeding upon the corpse of a prophet or an incarnate deity; for by so doing we lose all idea of a true and real religion and cease to believe in the religion altogether. Nor can we in the least promote the dignity of Prophet Muhammad if we were to imagine him a son of God or an incarnate deity; for by so doing we would entirely lose the real and the historical Prophet of Mecca and fall uncon- sciously into the abyss of polytheism. The greatness of Prophet Muhammad consists in his establishing such a sound, plain, but true religion, and in the practical application of its precepts and principles with such precision and resolution that it has never been possible for a true Muslim to accept any other creed or faith than that which is professed in the for- mula: "I believe there is no god except Allah, and that Muhammad is the Messenger of Allah." And this short creed will continue to be the faith of every true believer in Allah to the Day of the Resurrection.
The great destroyer of the "Eleventh Horn," that personified Constantine the Great and the Trinitarian Church, was not a Bar Allaha ("Son of God"), but a Bar Nasha ("Son of Man") and none other than Prophet Muhammad al-Mustapha who actually established the Kingdom of God upon earth. It is this Kingdom of God that we are now to examine and expound. It would be remembered that it was during the Divine audience of the Sultan of the Prophets, as given in Daniel, that it was promised that:
"The kingdom and the dominion and the greatness of the kingdom under all heaven shall be given to the people of the Saints of the Most High; its (the people's) kingdom (shall be) a kingdom for ever, and all dominions shall serve and obey it" (Dan. vii. 22 and 27).
The expressions in this prophetical passage that the Kingdom of God shall consist of "the People of the Saints of the Most High," and that all other dominions or powers shall serve and obey that people, clearly indicate that in Islam the Religion and State are one and the same body, and consequently inseparable. Islam is not only the Religion of God, but also His earthly empire or kingdom. In order to be able to form a clear and true idea concerning the nature and the constitution of the "Kingdom of God on earth" it is necessary to cast a glance upon the history of the religion of Islam before it was perfected, completed, and formally established by God Himself under His Messenger Muhammad.
1. ISLAM BEFORE PROPHET MUHAMMAD WAS NOT THE KINGDOM OF GOD UPON EARTH, BUT ONLY GOD'S TRUE RELIGION
Those who believe that the true religion of Allah was revealed only to Abraham and preserved by the people of Israel alone, must be very ignorant students of the Old Testament literature, and must have a very erroneous notion of the nature of that religion. Abraham himself offered tithes to the King and Imam (l.) of Jerusalem and was blessed by him (Gen. xiv. 18). The father-in-law of Moses was also an Imam and a Prophet of Allah; Job, Balaam, Ad, Hud, Loqman, and many other prophets were not Jews. The various tribes and nations like the Ishmaelites, Moabites, Ammonites, Edomites, and others which descended from the sons of Abraham and Lot, knew God the Almighty though they too, like the Israelites, fell into idolatry and ignorance. But the light of Islam was never entirely extinguished or substituted by idolatry. Idols or images, which were considered as "sacred" and as household gods by the Jews, as well as their kindred nationalities, and usually called "Traphim" (Gen. xxxi.) in the Hebrew, were, in my humble opinion of the same nature and character as the images and idols which the Orthodox and Catholic Christians keep and worship in their houses and temples. In those olden times of ignorance the idols were of the kind of "identity card" or of the nature of a passport. Is it not remarkable to find that Rachel (Rahil), the wife of Jacob and the daughter of Laban, should steal the "traphim" of her father? (Gen. xxxi). Yet Laban as well as her husband were Muslims, and on the same day raised the stone "Mispha" and dedicated it to God!
------------- Footnote (1) In Hebrew these old Imams are called Cohen,' and rendered by Christians as "Priest." A Jewish priest can never be identified with a Christian Sacramentarian priest. ------------- end of footnote
The Jews in the wilderness, inebriate with the wonders and miracles worked day and night - their camp shadowed by a miraculous cloud at daytime and illuminated by a pillar of fire at night, themselves fed with the "manna" and "Salwai" - as soon as the Prophet Moses disappeared for a few days on the misty top of Mount Sinai, made a golden calf and worshipped it. The history of that stubborn people from the death of Joshua to the anointment of King Saul, covering a period of more than four centuries, is full of a series of scan- dalous relapses into idolatry. It was only after the close of the revelation and the Canon of their holy Scriptures in the third century before Christ that the Jews ceased to worship idols, and have since remained monotheists. But their belief in the Oneness of God, though it makes them Unitarians, does not entitle them to the qualification of being called "Muslims," because they have stubbornly rejected both the persons and the revelations of Prophets Jesus and Muhammad. It is only through submission to the Will of God that a man can attain peace and become Muslim, otherwise the faith without obedience and submission is similar to that of the devils who believe in the existence of Allah and tremble.
As we possess no records concerning the other peoples who were favored with Divine Revelations and with the Prophets and Imam sent to them by God, we shall only content ourselves with the declaration that the religion of Islam existed among Israel and other Arab peoples of old, sometimes more luminous, but mostly like a flickering wick or like a dim spark glimmering in a dark room. It was a religion professed by a people who soon forgot it, or neglected it, or transformed it into pagan practices. But all the same there were always individuals and families who loved and worshipped God.
It seems that the Jews, especially the masses, had no true conception of God and of religion as the Muslims have had of Allah and Islam. Whenever the people of Israel prospered and was successful in its wars, then Jahwah was acknowledged and worshipped; but in adverse circumstances He was abandoned and the deity of a stronger and more prosperous nation was adopted and its idol or image worshipped. A careful study of the Hebrew Scripture will show that the ordinary Jew considered his God sometimes stronger or higher, and sometimes weaker, than those professed by other nations. Their very easy and reiterated relapse into idolatry is a proof that the Israelites had almost the same notion about their El or Yahwah, as the Assyrians had of their own Ashur, the Babylonians of Mardukh, and the Phoenicians of their Ba'al. With the exception of the Prophets and the Sophis, the Muslims of Torah, the Israel of the Mosaic Law, never rose equal to the height of the sanctity of their religion nor of the true conception of their Deity. The faith in Allah and a firm conviction and belief in a future life was not ingrained and implanted in the spirit and in the heart of that people.
What a contrast, then, between the Muslims of the Qur'an, the believers of the Islamic Law, and the Muslims of Torah or the Mosaic Law! Has it ever been seen and proved that a Muslim people abandoned its Mosque, Imam, and the Qur'an, and embraced any other religion and acknowledged that Allah was not its God? Never! It is extremely unlikely that a Islamic Muslim community, so long as it is provided with the Book of Allah, the Mosque and the Mullah, could relapse into idolatry or even into Christianity.
I am aware of the certain so-called Tartar families who embraced the Orthodox Christian Faith in Russia. But I can assure my readers, on authentic authority, that these "Tartars" were those Mongols who, long after the subjugation of Russia and the establishment of the "Altin Ordu" by Batu Khan, were either still pagans or newly converted to Islam and seem to have been forced or induced to join the Russian Church. And in this connection it should not be ignored that this happened after the Muslim power of the "Golden Horde" ("Altin Ordu") tumbled down at the tremendous invasion of Timur Lang (Tamerlane). On the contrary, Muslim traders and merchants, in China as well as in the dark continent of Africa, have always propagated their Holy Religion; and the millions of Chinese and negro Muslims are the fruit of these unpaid and unofficial Mussulman missionaries. It is evident from the above that the true religion of God before Prophet Muhammad was only in its infancy, that it remained immature and undeveloped amongst the Hebrews, although it shone brilliantly in the life of the true worshipers of Yahwah. Under the direction of the God-fearing Judges and the pious Kings of Israel, the government was always theocratic, and as long as the oracles of the Prophets were favorably received and their injunctions duly executed, both the religion and the nation prospered.
But the True Religion of God never took the form of the Kingdom of God as it did under the Qur'anic regime. Allah in His Infinite Wisdom had decreed that four great Powers of Darkness should succeed each other before His own Kingdom was to be established. The great ancient civilizations and empires of the Assyro-Chaldeans, of the Medo-Persians, of the Greeks and of the Romans, had to appear and flourish, to persecute and oppress the people of God, and to perpetrate all the evil and wickedness that the Devil could devise. All the glory of these great powers consisted in their worshipping the Devil; and it was this "glory" that the "Prince of the Darkness" promised to grant to Jesus Christ from the top of a high mountain if he were only to follow him and worship him.
2. CHRIST AND HIS DISCIPLES PREACHED THE KINGDOM OF GOD
They were, it is true, the harbingers of the Kingdom of God upon earth. The soul and the kernel of the Gospel of Jesus is contained in that famous clause in his prayer: "Thy Kingdom come." For twenty centuries the Christians of all denominations and shades of belief have been praying and repeating this invocation, "Thy Kingdom come," and God alone knows how long they will continue to pray for and vainly anticipate its coming. This Christian anticipation of the coming of the Kingdom of God is of the same nature as the anticipation of Judaism for the coming of Messiah. Both these anticipation exhibit an inconsiderate and thoughtless imagination, and the wonder is that they persistently cling to this futile hope. If you ask a Christian priest or parson what he thinks of the Kingdom of God, he will tell you all sorts of illusory and meaningless things. This Kingdom is, he will affirm, the Church to which he belongs when it will overcome and absorb all the other heretical Churches. Another parson or priest will harangue on the "millennium." A Salvationist or a Quaker may tell you that according to his belief the Kingdom of God will consist of the new-born and sinless Christians, washed and cleansed with the blood of the Lamb; and so forth.
The Kingdom of God does not mean a triumphant Catholic Church, or a regenerated and sinless Puritan State. It is not a visionary "Royalty of the Millennium." It is not a Kingdom composed of celestial beings, including the departed spirits of the Prophets and the blessed believers, under the reign of a divine Lamb; with angels for its police and gendarmes; the Cherubs for its governors and judges; the Seraphs for its officers and commanders; or the Archangels for its Popes, Patriarchs, Bishops, and evangelical preachers. The Kingdom of God on earth is a Religion, a powerful society of believers in One God equipped with faith and sword to fight for and maintain its existence and absolute independence against the Kingdom of Darkness, against all those who do not believe that God is One, or against those who believe that He has a son, a father or mother, associates and coevals.
The Greek word euangelion, rendered "Gospel" in English, practically means "the enunciation of good news." And this enunciation was the tidings of the approaching Kingdom of God, the least among whose citizens was greater than John the Baptist. He himself and the Apostles after him preached and announced this Kingdom to the Jews, inviting them to believe and repent in order to be admitted into it. Jesus did not actually abrogate or change the Law of Moses, but interpreted it in such a spiritual sense that he left it a dead letter. When he declared that hatred was the root of murder, lust the source of fornication; that avarice and hypocrisy were as abominable sins as idolatry; and that mercy and charity were more acceptable than the burntofferings and the strict observance of the Sabbath, he practically abolished the letter of the Law of Moses in favor of its spiritual sense. These spurious and much interpolated Gospels report frequent parables and references of Christ to the Kingdom of God, and to Bar-Nasha or the Son of Man, but they are so corrupted and distorted that they have succeeded, and still succeed, in misleading the poor Christians to believe that by "Kingdom of God" Jesus only meant his Church, and that he himself was the "Son of Man."
These important points will be fully discussed, if Allah wills, later on; but for the present I have to content myself with remarking that what Prophet Jesus announced was, it was Islam that was the Kingdom of God and that it was Prophet Muhammad who was the Son of Man, who was appointed to destroy the Beast and to establish the powerful Kingdom of the People of the Saints of the Most High.
The religion of God, until Jesus Christ, was consigned chiefly to the people of Israel; it was more material and of a national character. Its lawyers, priests, and scribes had dis- figured that religion with a gross and superstitious literature of the traditions of their forefathers. Christ condemned those traditions, denounced the Jews and their leaders as "hypocrites" and "the children of the Devil." Although the demon of idolatry had left Israel, yet later on seven demons had taken possession of that people (Matt. xii. 43-45; Luke xi. 24-26).
Christ reformed the old religion; gave a new life and spirit to it; he explained more explicitly the immortality of the human soul, the resurrection and the life in the next world; and publicly announced that the next Messiah whom the Jews were expecting was not a Jew or a son of David, but a son of Ishmael whose name was Ahmad, and that he would establish the Kingdom of God upon earth with the power of the Word of God and with sword. Consequently, the religion of Islam received a new life, light and spirit, and its adherents were exhorted to be humble, to show forbearance and patience. They were beforehand informed of persecutions, tribulations, martyrdoms, and prisons. The early "Nassara," as the Qur'an calls the believers in the Gospel of Jesus Christ, suffered ten fearful persecutions under the Roman Emperors. Then comes the Emperor Constantine and proclaims liberty for the Church; but after the decisions and the Trinitarian Creed of the Nicene Council in 325 A.C., the Unitarian Muslims (l) were submitted to a series of new and even more cruel persecutions by the Trinitarians, until the advent of Prophet Muhammad (upon whom be peace and blessings).
----------- Footnote 1. Jesus Christ has never authorized his followers to call themselves "Christians". There is no better title for the early Unitarians than "Muslims." AD. ----------- end of footnote
3. THE NATURE AND CONSTITUTION OF THE KINGDOM OF GOD
There is a call to prayer repeated aloud five times a day from the minarets and the mosques in every part of the globe where the Muslims live. This anthem is followed by a most solemn worship of Allah by His faithful worshipers. This call to prayer is called Adhan (Azan). This is not all; every action, enterprise and business, however important or trifling it may be, is begun with the words Bismi 'l-Lah, which means "in the Name of Allah," and ends with an Al-Hamdu li'l-Lah, meaning "praise be to Allah!" The bond of faith which binds a Muslim to his Eternal King is so strong, and the nearness between the Sovereign and His worshiper is so close, that nothing, however powerful or seductive, can separate him from Allah. The Qur'an declares that Allah is nearer to one than the life-vain.
Never was there a favorite courtier who, in his sentiments of affection, devotion, obedience, and respect for his beneficent monarch, could ever equal those which a Muslim entertains towards his Lord. Allah is the Owner of the Heavens, Earth and Universe, He is the King of kings and the Lord of lords. He is the King and the Lord of every Muslim in particular, for it is a Muslim alone who thanks and praises the Almighty King for all that happens and befalls him, be it prosperity or adversity.
Nearly three hundred million Muslims or more are endowed with the same feelings of faith and trust in Allah.
It is evident, therefore, that the nature of Islam consists in its being the only real and truly Theocratic Kingdom on earth. Allah need no longer send Messengers or Prophets to convey His Messages to the Muslims as He used to do to Israel and other Hebrew peoples; for His will is fully revealed in the Holy Qur'an and imprinted on the minds of His faithful worshipers.
As to the formation and the constitution of the Kingdom of God, inter alia, the following points should be noted: -
(a) All Muslims form one nation, one family, and one brotherhood. I need not detain my readers to study the various quotations from the Qur'an and the Hadith (Quotations of the Prophet) on these points. We must judge the Muslim society, not as it presents itself now, but as it was in the time of Prophet Muhammad and his immediate successors. Every member of this community is an honest worker, a brave sol- dier, and a fervent believer and devotee. All honest fruit of the toil belongs by right to him who earns it; nevertheless the law makes it impossible for a true Muslim to become excessively wealthy. One of the five foundations of Islam is the duty of almsgiving, which consists of sadaqa and zakat, or the voluntary and the obligatory alms. In the days of the Prophet and the first four Caliphs, no Muslim was known to be enormously rich. The national wealth went into the common treasury called "Baitu 'I-Mal," and no Muslim was left in need or want.
------------- Footnote (1) The Jihad or "Holy War" is also an obligatory practice of piety. ------------- end of footnote
The very name "Muslim" signifies literally "a maker of peace." You can never find another human being more docile, hospitable, inoffensive and peaceful a citizen than a good Muslim. But the moment his religion, honor, and property are attacked, the Muslim becomes a formidable foe. The Qur'an is very precise on this point: "Wa la ta'tadu" - "And you must not transgress" (or take the offensive). The Holy Jihad is not a war of offence, but of self-defense. Though the robbers, the predatory tribes, the semi-barbarous nomad Muslims, may have some religious notions and believe in the existence of Allah, it is the lack of knowledge and of religious training which is the root-cause of their vice and depravity. They are an exception. One can never become a good Muslim without the religious training and education.
(b) According to the description of the Prophet Daniel, the citizens of the Kingdom of God are "the People of the Saints." In the original Chaldish or Aramaic text, they are described as "A'mma d' qaddishid' I'lionin," an epithet worthy only of the Prince of the Prophets and of his noble army of the Muhajirm (Emigrants) and the Ansar (Helpers), who uprooted idolatry from a great part of Asia and Africa and destroyed the Roman Beast.
All the Muslims, who believe in Allah, in His angels, Books, and Prophets; in the Day of the Resurrection and Judgment; that the good and evil are from Allah; and perform their pious practices according to their ability and with good will, are holy saints and blessed citizens of the King- dom. There is no grosser religious ignorance than the belief that there is a person called the Holy Ghost who fills the hearts of those who are baptized in the names of three gods, each the third of the three, or the three of the third, and thus sanctifies the believers in their absurdities. A Muslim believes that there is not one Holy Spirit, but innumerable holy spirits all created and ministers of the One Allah. The Muslims are sanctified, not by baptisms or ablution, but their spirits are purified and sanctified by the light of faith and by the fire of zeal and courage to defend and fight for that faith. John the Baptist, or rather Christ himself (according to the Gospel of Barnabas), said: "I baptize you with water unto repentance, but he who comes after me, he is stronger than I; he will baptize you with fire and with the holy spirit." It was this fire and this spirit with which Prophet Muhammad baptized the semi-barbarian nomads, the heathen Gentiles, and con- verted them into an army of heroic saints, who transformed the old waning synagogue and the decaying church into a permanent and strong Kingdom of Allah in the promised lands and elsewhere.
4. THE PERMANENCE AND THE DIGNITY OF THE KINGDOM OF ALLAH
This is doubly assured by an Angel to Daniel. It is stated that "all the nations under the heaven shall serve the People of the Saints of the Most High." It requires no proof to say that all the Christian Powers show a particular respect, and even deference when necessary, not only to Muslim Powers, to Muslim sacred places and mosques, but also to the local institutions of their Muslim subjects. The mystery of this "service" lies in this: in the first place, the Muslims always inspire respect and fear through their dignified behavior, attachment to their religion and obedience to just laws, and their peacefulness; and secondly, because the Christian Governments, as a rule, treat the Muslims with justice and do not interfere with their laws and religion.
Space does not permit us to extend our observations over other points of this Divine Religion and Kingdom, such as the Muslim Caliphas, Sultans, etc. Suffice it to say that the Muslim Sovereigns are subject to the same Qur'anic laws as their compatriots; that justice and modesty are the best safeguards for the prosperity and stability of every State, Muslim or non-Muslim; and that the spirit and the principles of the Book of Allah are the best guidance for all legislation and civilization.
Was He Solomon, Jesus or Muhammad?
From: www.jews-for-allah.com
Muhammad's name appeared in Haggai 2:7 under the hebrew word mahmad () which means praised one (Muhammad is Arabic for praised one). It almost undoubtedly is referring to the Arabic Prophet Muhammad.
The 5th chapter of Songs of Solomon is discussing someone. Jews will say it is discussing Solomon, while Christians will say it is discussing Jesus. Considering this is the Songs of Solomon, it would seem logical that it is discussing Solomon. The verses describing this mystery man have the narators speech conjuagted in the feminine (meaning it is a woman who is describing this man) so it is possible that it is one of Solomon's wives discussing her Husband (Solomon). However, if a Christian tries to assert that Jesus is being discussed, then they are insinuating that this is discussing a future prophet (a man who was not yet alive at that point), a prophesy.... If the 5th chapter of Songs of Solomon is looking into the future, then there is no doubt it is discussing Muhammad.
Throughout the chapter, someone is being discussed. Whomever it is, verse 15 says his "countenance (face) is as Lebanon", so this is an Arabic gentleman (or Arab looking), a Semitic man none the less. Verse 11 says "his head is as the most fine gold, his locks are wavy, and black as a raven". Verse 10 describes this man as being "radiant and ruddy" which means he was slightly light-skinned with a rosy color. This can be confirmed in the Sahih Bukhari Hadiths, Volume 4, Book 56, Number 747, which says Muhammad was slightly light skinned, with a rosy color (and also has the same hair as is mentioned in verse 11). Also verse 14 describes this man as having a stomach like ivory. I take it this means the parts of his body that were usually covered by his garment from the sun, were very white (like ivory). This also can be atributed to Muhammad who although having a rosy, golden color, had white armpitts (Sahih Bukhari, Volume 2, Book 17, Number 141 says you could see the whites of his armpitt when he raised his hand). WHAT'S THE POINT?!?!
Discussing skin color, and hair color is fruitless, and if I was basing it solely on that, it could be describing ANY Semitic man. However, this person's name is given. In reading the English translation of Songs 5:16 it finishes the description by saying "He is altogether lovely". The words "altogether lovely" was translated from mahmad (). We'll take a closer look at this four character word, and prove this is talking about Muhammad...
First of all, the way this word is written is Hebrew is . That happens to be the EXACT same was Muhammad's name is written in Hebrew. Let's look at the spelling of this word...
It has four characters. Going from right to left they are...
Now, when writing in Hebrew, there is no difference between the word mahmad () and Muhammad (). The only difference is in the vowels used when pronouncing this word (). Hebrew is an ancient language, and there are no vowels. It is made up of 22 consonants. In ancient times, the reader decided on his own which vowels to add in. It was not until the 8th century that vowels were introduced, in the form of dots and lines. However, this has nothing to do with real Hebrew. The word mahmad () in ancient times would most likely have been pronounced "mahamad".
According to Ben Yehuda's Hebrew-English Dictionary, is correctly pronounced "mahamad" (not mahmad) which is very close to Muhammad.
Ben Yehuda's Hebrew-English Dictionary defines "" as "lovely, coveted one, precious one, praised one". The correct way to say "praised one" in Arabic is Muhammad, so this is the same word!
As was stated before, the name Muhammad () and the word mahmad () are spelled exactly the same way in Hebrew, and both have the same meaning. The only reason they are pronounced different is because of vowels (dots and lines) introduced in the eigth century.
The Hebrew word for praised one is
The Hebrew word for Muhammad (the Arabic Prophet) is
In conclusion, if Songs of Solomon chapter 5 is discussing a man to come after that time, it is without a doubt Muhammad, as it even mentions his name. Any Christian who believes Jesus is the Messiah, and believes that books were sent down by God after the TaNaKh (Jewish Bible), then surely they should take into account what they just read here, and consider the Qur'an before making a decision.
Muhammad's name appeared in Haggai 2:7 under the hebrew word mahmad () which means praised one (Muhammad is Arabic for praised one). It almost undoubtedly is referring to the Arabic Prophet Muhammad.
The 5th chapter of Songs of Solomon is discussing someone. Jews will say it is discussing Solomon, while Christians will say it is discussing Jesus. Considering this is the Songs of Solomon, it would seem logical that it is discussing Solomon. The verses describing this mystery man have the narators speech conjuagted in the feminine (meaning it is a woman who is describing this man) so it is possible that it is one of Solomon's wives discussing her Husband (Solomon). However, if a Christian tries to assert that Jesus is being discussed, then they are insinuating that this is discussing a future prophet (a man who was not yet alive at that point), a prophesy.... If the 5th chapter of Songs of Solomon is looking into the future, then there is no doubt it is discussing Muhammad.
Throughout the chapter, someone is being discussed. Whomever it is, verse 15 says his "countenance (face) is as Lebanon", so this is an Arabic gentleman (or Arab looking), a Semitic man none the less. Verse 11 says "his head is as the most fine gold, his locks are wavy, and black as a raven". Verse 10 describes this man as being "radiant and ruddy" which means he was slightly light-skinned with a rosy color. This can be confirmed in the Sahih Bukhari Hadiths, Volume 4, Book 56, Number 747, which says Muhammad was slightly light skinned, with a rosy color (and also has the same hair as is mentioned in verse 11). Also verse 14 describes this man as having a stomach like ivory. I take it this means the parts of his body that were usually covered by his garment from the sun, were very white (like ivory). This also can be atributed to Muhammad who although having a rosy, golden color, had white armpitts (Sahih Bukhari, Volume 2, Book 17, Number 141 says you could see the whites of his armpitt when he raised his hand). WHAT'S THE POINT?!?!
Discussing skin color, and hair color is fruitless, and if I was basing it solely on that, it could be describing ANY Semitic man. However, this person's name is given. In reading the English translation of Songs 5:16 it finishes the description by saying "He is altogether lovely". The words "altogether lovely" was translated from mahmad (). We'll take a closer look at this four character word, and prove this is talking about Muhammad...
First of all, the way this word is written is Hebrew is . That happens to be the EXACT same was Muhammad's name is written in Hebrew. Let's look at the spelling of this word...
It has four characters. Going from right to left they are...
Now, when writing in Hebrew, there is no difference between the word mahmad () and Muhammad (). The only difference is in the vowels used when pronouncing this word (). Hebrew is an ancient language, and there are no vowels. It is made up of 22 consonants. In ancient times, the reader decided on his own which vowels to add in. It was not until the 8th century that vowels were introduced, in the form of dots and lines. However, this has nothing to do with real Hebrew. The word mahmad () in ancient times would most likely have been pronounced "mahamad".
According to Ben Yehuda's Hebrew-English Dictionary, is correctly pronounced "mahamad" (not mahmad) which is very close to Muhammad.
Ben Yehuda's Hebrew-English Dictionary defines "" as "lovely, coveted one, precious one, praised one". The correct way to say "praised one" in Arabic is Muhammad, so this is the same word!
As was stated before, the name Muhammad () and the word mahmad () are spelled exactly the same way in Hebrew, and both have the same meaning. The only reason they are pronounced different is because of vowels (dots and lines) introduced in the eigth century.
The Hebrew word for praised one is
The Hebrew word for Muhammad (the Arabic Prophet) is
In conclusion, if Songs of Solomon chapter 5 is discussing a man to come after that time, it is without a doubt Muhammad, as it even mentions his name. Any Christian who believes Jesus is the Messiah, and believes that books were sent down by God after the TaNaKh (Jewish Bible), then surely they should take into account what they just read here, and consider the Qur'an before making a decision.
Tuesday, June 19, 2007
WOMAN IN ISLAM
From: www.islamfortoday.com
By: Jamal Badawi.
In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity: "O Mankind, keep your duty to your Lord who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women" (Qur'an 4: 1).
A scholar who pondered about this verse states: "It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree."
Stressing this noble and natural conception, them Qur'an states:
He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)...(Qur'an 7:189)
The Creator of heavens and earth: He has made for you pairs from among yourselves ...Qur'an 42:1 1
And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve? Qur'an 16:72
The rest of this paper outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically.
1. The Spiritual Aspect
The Qur'an provides clear-cut evidence that woman iscompletely equated with man in the sight of God interms of her rights and responsibilities. The Qur'an states:
"Every soul will be (held) in pledge for its deeds" (Qur'an 74:38). It also states:
...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another ...(Qur'an 3: 195).
Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the their actions. (Qur'an 16:97, see also 4:124).
Woman according to the Qur'an is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. (Qur'an 2:36, 7:20 - 24). In one verse in fact (20:121), Adam specifically, was blamed.
In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the prophet and thereafter attendance et the Friday congregational prayers is optional for them while it is mandatory for men (on Friday).
This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions.
2. The Social Aspect
a) As a child and an adolescent
Despite the social acceptance of female infanticide among some Arabian tribes, the Qur'an forbade this custom, and considered it a crime like any other murder.
"And when the female (infant) buried alive - is questioned, for what crime she was killed." (Qur'an 81:8-9).
Criticizing the attitudes of such parents who reject their female children, the Qur'an states:
When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on? (Qur'an 16: 58-59).
Far from saving the girl's life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her. Among the sayings of Prophet Muhammad (P.) in this regard are the following:
Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. (Ibn Hanbal, No. 1957).
Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together).
A similar Hadeeth deals in like manner with one who supports two sisters. (Ibn-Hanbal, No. 2104).
The right of females to seek knowledge is not different from that of males. Prophet Muhammad (P.) said:
"Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim as used here including both males and females.
b) As a wife:
The Qur'an clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its bases are love and mercy.
Among the most impressive verses in the Qur'an about marriage is the following.
"And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." (Qur'an 30:2 1).
According to Islamic Law, women cannot be forced to marry anyone without their consent.
Ibn Abbas reported that a girl came to the Messenger of God, Muhammad (P.), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice . . . (between accepting the marriage or invalidating it). (Ibn Hanbal No. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" (Ibn Maja, No. 1873).
Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection.
The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.
The Qur'an thus states:
"And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Qur'an 2:228).
Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Qur'an gives us an example:
"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Qur'an 2: 233).
Over and above her basic rights as a wife comes the right which is emphasized by the Qur'an and is strongly recommended by the Prophet (P); kind treatment and companionship.
The Qur'an states:
"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Qur'an 4: l9).
Prophet Muhammad. (P) said:
The best of you is the best to his family and I am the best among you to my family.
The most perfect believers are the best in conduct and best of you are those who are best to their wives. (Ibn-Hanbal, No. 7396)
Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.
As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that.
More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment.
When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it.
The Qur'an states about such cases:
When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits). (Qur'an 2:231). (See also Qur'an 2:229 and 33:49).
c) As a mother:
Islam considered kindness to parents next to the worship of God.
"And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." (Qur'an 31:14) (See also Qur'an 46:15, 29:8).
Moreover, the Qur'an has a special recommendation for the good treatment of mothers:
"Your Lord has decreed that you worship none save Him, and that you be kind to your parents. . ." (Qur'an 17:23).
A man came to Prophet Muhammad (P) asking:
O Messenger of God, who among the people is the most worthy of my good company? The Prophet (P) said, Your mother. The man said then who else: The Prophet (P) said, Your mother. The man asked, Then who else? Only then did the Prophet (P) say, Your father. (Al-Bukhari and Muslim).
A famous saying of The Prophet is "Paradise is at the feet of mothers." (In Al'Nisa'I, Ibn Majah, Ahmad).
"It is the generous (in character) who is good to women, and it is the wicked who insults them."
3. The Economic Aspect
Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter.
With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness".
However, there is no decree in Islam which forbids woman from seeking employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifa and Al-Tabary holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband.
"Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." ((Qur'an 4:7).
Her share in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, or any other legal means.
Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband.
An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman.
4. The Political Aspect
Any fair investigation of the teachings of Islam o~ into the history of the Islamic civilization will surely find a clear evidence of woman's equality with man in what we call today "political rights".
This includes the right of election as well as the nomination to political offices. It also includes woman's right to participate in public affairs. Both in the Qur'an and in Islamic history we find examples of women who participated in serious discussions and argued even with the Prophet (P) himself, (see Qur'an 58: 14 and 60: 10-12).
During the Caliphate of Omar Ibn al-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of people: "A woman is right and Omar is wrong."
Although not mentioned in the Qur'an, one Hadeeth of the Prophet is interpreted to make woman ineligible for the position of head of state. The Hadeeth referred to is roughly translated: "A people will not prosper if they let a woman be their leader." This limitation, however, has nothing to do with the dignity of woman or with her rights. It is rather, related to the natural differences in the biological and psychological make-up of men and women.
According to Islam, the head of the state is no mere figurehead. He leads people in the prayers, especially on Fridays and festivities; he is continuously engaged in the process of decision-making pertaining to the security and well-being of his people. This demanding position, or any similar one, such as the Commander of the Army, is generally inconsistent with the physiological and psychological make-up of woman in general. It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision, without considering the excessive strain which is produced. Moreover, some decisions require a maximum of rationality and a minimum of emotionality - a requirement which does not coincide with the instinctive nature of women.
Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figurehead, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One can not possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman's right to be in such a position as a head of state or as a member of the parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any "supremacy" of one over the other. The difference implies rather the "complementary" roles of both the sexes in life.
By: Jamal Badawi.
In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity: "O Mankind, keep your duty to your Lord who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women" (Qur'an 4: 1).
A scholar who pondered about this verse states: "It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree."
Stressing this noble and natural conception, them Qur'an states:
He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)...(Qur'an 7:189)
The Creator of heavens and earth: He has made for you pairs from among yourselves ...Qur'an 42:1 1
And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve? Qur'an 16:72
The rest of this paper outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically.
1. The Spiritual Aspect
The Qur'an provides clear-cut evidence that woman iscompletely equated with man in the sight of God interms of her rights and responsibilities. The Qur'an states:
"Every soul will be (held) in pledge for its deeds" (Qur'an 74:38). It also states:
...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another ...(Qur'an 3: 195).
Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the their actions. (Qur'an 16:97, see also 4:124).
Woman according to the Qur'an is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. (Qur'an 2:36, 7:20 - 24). In one verse in fact (20:121), Adam specifically, was blamed.
In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the prophet and thereafter attendance et the Friday congregational prayers is optional for them while it is mandatory for men (on Friday).
This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions.
2. The Social Aspect
a) As a child and an adolescent
Despite the social acceptance of female infanticide among some Arabian tribes, the Qur'an forbade this custom, and considered it a crime like any other murder.
"And when the female (infant) buried alive - is questioned, for what crime she was killed." (Qur'an 81:8-9).
Criticizing the attitudes of such parents who reject their female children, the Qur'an states:
When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on? (Qur'an 16: 58-59).
Far from saving the girl's life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her. Among the sayings of Prophet Muhammad (P.) in this regard are the following:
Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. (Ibn Hanbal, No. 1957).
Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together).
A similar Hadeeth deals in like manner with one who supports two sisters. (Ibn-Hanbal, No. 2104).
The right of females to seek knowledge is not different from that of males. Prophet Muhammad (P.) said:
"Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim as used here including both males and females.
b) As a wife:
The Qur'an clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its bases are love and mercy.
Among the most impressive verses in the Qur'an about marriage is the following.
"And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." (Qur'an 30:2 1).
According to Islamic Law, women cannot be forced to marry anyone without their consent.
Ibn Abbas reported that a girl came to the Messenger of God, Muhammad (P.), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice . . . (between accepting the marriage or invalidating it). (Ibn Hanbal No. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" (Ibn Maja, No. 1873).
Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection.
The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.
The Qur'an thus states:
"And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Qur'an 2:228).
Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Qur'an gives us an example:
"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Qur'an 2: 233).
Over and above her basic rights as a wife comes the right which is emphasized by the Qur'an and is strongly recommended by the Prophet (P); kind treatment and companionship.
The Qur'an states:
"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Qur'an 4: l9).
Prophet Muhammad. (P) said:
The best of you is the best to his family and I am the best among you to my family.
The most perfect believers are the best in conduct and best of you are those who are best to their wives. (Ibn-Hanbal, No. 7396)
Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.
As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that.
More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment.
When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it.
The Qur'an states about such cases:
When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits). (Qur'an 2:231). (See also Qur'an 2:229 and 33:49).
c) As a mother:
Islam considered kindness to parents next to the worship of God.
"And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." (Qur'an 31:14) (See also Qur'an 46:15, 29:8).
Moreover, the Qur'an has a special recommendation for the good treatment of mothers:
"Your Lord has decreed that you worship none save Him, and that you be kind to your parents. . ." (Qur'an 17:23).
A man came to Prophet Muhammad (P) asking:
O Messenger of God, who among the people is the most worthy of my good company? The Prophet (P) said, Your mother. The man said then who else: The Prophet (P) said, Your mother. The man asked, Then who else? Only then did the Prophet (P) say, Your father. (Al-Bukhari and Muslim).
A famous saying of The Prophet is "Paradise is at the feet of mothers." (In Al'Nisa'I, Ibn Majah, Ahmad).
"It is the generous (in character) who is good to women, and it is the wicked who insults them."
3. The Economic Aspect
Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter.
With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness".
However, there is no decree in Islam which forbids woman from seeking employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifa and Al-Tabary holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband.
"Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." ((Qur'an 4:7).
Her share in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, or any other legal means.
Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband.
An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman.
4. The Political Aspect
Any fair investigation of the teachings of Islam o~ into the history of the Islamic civilization will surely find a clear evidence of woman's equality with man in what we call today "political rights".
This includes the right of election as well as the nomination to political offices. It also includes woman's right to participate in public affairs. Both in the Qur'an and in Islamic history we find examples of women who participated in serious discussions and argued even with the Prophet (P) himself, (see Qur'an 58: 14 and 60: 10-12).
During the Caliphate of Omar Ibn al-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of people: "A woman is right and Omar is wrong."
Although not mentioned in the Qur'an, one Hadeeth of the Prophet is interpreted to make woman ineligible for the position of head of state. The Hadeeth referred to is roughly translated: "A people will not prosper if they let a woman be their leader." This limitation, however, has nothing to do with the dignity of woman or with her rights. It is rather, related to the natural differences in the biological and psychological make-up of men and women.
According to Islam, the head of the state is no mere figurehead. He leads people in the prayers, especially on Fridays and festivities; he is continuously engaged in the process of decision-making pertaining to the security and well-being of his people. This demanding position, or any similar one, such as the Commander of the Army, is generally inconsistent with the physiological and psychological make-up of woman in general. It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision, without considering the excessive strain which is produced. Moreover, some decisions require a maximum of rationality and a minimum of emotionality - a requirement which does not coincide with the instinctive nature of women.
Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figurehead, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One can not possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman's right to be in such a position as a head of state or as a member of the parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any "supremacy" of one over the other. The difference implies rather the "complementary" roles of both the sexes in life.
The Failure Of The Western Civilization.
By: Maged Taman
The western civilization has failed to provide to the human progress and soul. Though there is materilaistic progress it is in the same time become dangerous to humans. These are my points:
1- It is build on materialism.
2- It does not have sincerity.
3- It is artifical looks to the exterior.
4- It glorifies and worship figures in the community and then turn against them.
5- It is restless since the value is in the material which is never steady.
6- It is built on greed.
7- It says to you it is O.K to do it if no one can see you regardless of your position.
8- It creates a culture of corruption.
9- It creates sinful people then trash them unlike Islam which pull the hands of sinners and purify them.
10- It blinds the people about any external abuse or even expolitation of other countries it if keeps the western people affluent and well to do.
11- It creates wars and support the military industerial complex.
12- Same inventions it creates are the same that extrminate humans as the war machines and scandals with some medicines.
13- The same legal system it provides is the same that is strangulating the socities since laws comes before morals. It make people enemies and deceive one another.
14- The fear of western civilization of Islam is not because of terrorism but because it would not tolerate an anti-corruption religion.
15- It bended Christianity to agree with the heartless corrupted civilization and did not use Christianity to correct it.
Muslims are not waiting for the collpse of the western civilization but wants to revive it. It still have many good things though it started to loose it like opened honest governments and supporting human rights in other continents.
The western civilization has failed to provide to the human progress and soul. Though there is materilaistic progress it is in the same time become dangerous to humans. These are my points:
1- It is build on materialism.
2- It does not have sincerity.
3- It is artifical looks to the exterior.
4- It glorifies and worship figures in the community and then turn against them.
5- It is restless since the value is in the material which is never steady.
6- It is built on greed.
7- It says to you it is O.K to do it if no one can see you regardless of your position.
8- It creates a culture of corruption.
9- It creates sinful people then trash them unlike Islam which pull the hands of sinners and purify them.
10- It blinds the people about any external abuse or even expolitation of other countries it if keeps the western people affluent and well to do.
11- It creates wars and support the military industerial complex.
12- Same inventions it creates are the same that extrminate humans as the war machines and scandals with some medicines.
13- The same legal system it provides is the same that is strangulating the socities since laws comes before morals. It make people enemies and deceive one another.
14- The fear of western civilization of Islam is not because of terrorism but because it would not tolerate an anti-corruption religion.
15- It bended Christianity to agree with the heartless corrupted civilization and did not use Christianity to correct it.
Muslims are not waiting for the collpse of the western civilization but wants to revive it. It still have many good things though it started to loose it like opened honest governments and supporting human rights in other continents.
Pakistan Complains to U.K. About Rushdie Knighthood (Update2)
From: http://www.bloombeg.com/
By Paul Tighe and Khaleeq Ahmed
June 19 (Bloomberg) -- Pakistan said it resents the award of a knighthood by the U.K. to author Salman Rushdie, whose 1988 book ``The Satanic Verses'' was condemned by some Muslims as blasphemous and led to violent protests.
The British high commissioner in Pakistan met with foreign ministry officials in Islamabad and was told that the knighthood showed an ``utter lack of sensitivity on the part of the British government,'' said Tasnim Aslam, spokeswoman for Pakistan's Foreign Office. The U.K. diplomat, Robert Brinkley, expressed ``deep concern'' about Pakistan's position, a spokesman for the British Foreign Office in London said.
The Pakistani government's move followed a resolution by lawmakers seeking withdrawal of the decision by the U.K.
The publication of ``The Satanic Verses'' in 1988 prompted Iran's then religious leader Ayatollah Ruhollah Khomeini to issue a fatwa, or religious order, condemning Rushdie to death. The Indian-born writer spent nine years in hiding, living with guards in various locations in the U.K.
``This decision can unnecessarily incite religious feelings,'' Aslam said. The British high commissioner was told that ``Rushdie has been a controversial figure who is known less for his contribution to literature and more for hurting the feelings of Muslims.''
The Iranian Ambassador to London Rasoul Movahedian issued a strong protest to the British government when he met U.K. Foreign Office Permanent Under-Secretary Peter Ricketts today, according to a statement on the Iranian Embassy's Web site.
`Clash of Civilizations'
``This will intensify the clash of cultures and civilizations,'' Movahedian said, according to an embassy press release. ``The ill-judged policies of the current government will only result in the further isolation of Britain in the Islamic world and damage its credibility.''
Rushdie has written nine novels including ``The Ground Beneath Her Feet'' and most recently ``Shalimar the Clown.'' His 1980 book ``Midnight's Children,'' won Britain's most prestigious literary award, the Booker Prize, and was selected in 1993 as the best novel in 25 years of the Prize.
Iran criticized the June 16 announcement by the U.K. government that Rushdie will be knighted by Queen Elizabeth II. The decision is a sign of the U.K.'s ``hostility toward Islam,'' the Iranian Foreign Ministry said.
The issue concerns the religious sentiments of Muslims, Sher Afgan Niazi, Pakistan's minister for parliamentary affairs, told the assembly when he presented the resolution yesterday, according to APP.
Pakistan Minister
Mohammed Ijaz ul-Haq, Pakistan's religious affairs minister, said such an award can provoke suicide attacks, the British Broadcasting Corp. reported, citing his speech to parliament. He said later his comments were aimed at stressing the origins of terrorism and not condoning or inciting attacks, according to the BBC's report.
Supporters of Mutahidda Majlis-e-Amal, an alliance of six opposition Islamic groups, will stage a protest against the award outside Parliament House tomorrow, Shahid Shamsi, a spokesman, said today.
Iran in 1998 said it wouldn't seek to apply Khomeini's religious decree, a move that allowed the Iranian and U.K. governments to begin the process of normalizing relations. Some Islamic groups have said that the order is irreversible.
To contact the reporters on this story: Paul Tighe in Sydney at ptighe@bloomberg.net ; Khaleeq Ahmed in Islamabad.
Blogger Comment:
We have to be cool as Muslims. We have to be angry and resentful about what Rushdie wrote against Islam, however we have to control our emotions. Some in the west want to see Muslim angry and then would label them as angry fanatics. Some in the west look for people like him to make them heroes in order to attack Islam. I do not agree with any fatwa for killing anyone against free speech. In the time of Muhammad (PBUH) the hypocrites and unbelievers would have very nasty free speech against Islam and Muslims. Muslims were not killing them for that. Killing in Islam is justified in self defence and other reason of just wars that the west have promoted as to free the captives. The west will give Rushdie the best trophies for being brave against some Muslims who declared that he should be killed. The right way to handle that is to ignore his writings and when he win a trophy in few lines declare our resentment to his writings. Some in the west would like to see us consumed by that. We should move beyond Rushdie. What we need is to concentrate in finding better living condition for the poor and oppressed in the world.
By Paul Tighe and Khaleeq Ahmed
June 19 (Bloomberg) -- Pakistan said it resents the award of a knighthood by the U.K. to author Salman Rushdie, whose 1988 book ``The Satanic Verses'' was condemned by some Muslims as blasphemous and led to violent protests.
The British high commissioner in Pakistan met with foreign ministry officials in Islamabad and was told that the knighthood showed an ``utter lack of sensitivity on the part of the British government,'' said Tasnim Aslam, spokeswoman for Pakistan's Foreign Office. The U.K. diplomat, Robert Brinkley, expressed ``deep concern'' about Pakistan's position, a spokesman for the British Foreign Office in London said.
The Pakistani government's move followed a resolution by lawmakers seeking withdrawal of the decision by the U.K.
The publication of ``The Satanic Verses'' in 1988 prompted Iran's then religious leader Ayatollah Ruhollah Khomeini to issue a fatwa, or religious order, condemning Rushdie to death. The Indian-born writer spent nine years in hiding, living with guards in various locations in the U.K.
``This decision can unnecessarily incite religious feelings,'' Aslam said. The British high commissioner was told that ``Rushdie has been a controversial figure who is known less for his contribution to literature and more for hurting the feelings of Muslims.''
The Iranian Ambassador to London Rasoul Movahedian issued a strong protest to the British government when he met U.K. Foreign Office Permanent Under-Secretary Peter Ricketts today, according to a statement on the Iranian Embassy's Web site.
`Clash of Civilizations'
``This will intensify the clash of cultures and civilizations,'' Movahedian said, according to an embassy press release. ``The ill-judged policies of the current government will only result in the further isolation of Britain in the Islamic world and damage its credibility.''
Rushdie has written nine novels including ``The Ground Beneath Her Feet'' and most recently ``Shalimar the Clown.'' His 1980 book ``Midnight's Children,'' won Britain's most prestigious literary award, the Booker Prize, and was selected in 1993 as the best novel in 25 years of the Prize.
Iran criticized the June 16 announcement by the U.K. government that Rushdie will be knighted by Queen Elizabeth II. The decision is a sign of the U.K.'s ``hostility toward Islam,'' the Iranian Foreign Ministry said.
The issue concerns the religious sentiments of Muslims, Sher Afgan Niazi, Pakistan's minister for parliamentary affairs, told the assembly when he presented the resolution yesterday, according to APP.
Pakistan Minister
Mohammed Ijaz ul-Haq, Pakistan's religious affairs minister, said such an award can provoke suicide attacks, the British Broadcasting Corp. reported, citing his speech to parliament. He said later his comments were aimed at stressing the origins of terrorism and not condoning or inciting attacks, according to the BBC's report.
Supporters of Mutahidda Majlis-e-Amal, an alliance of six opposition Islamic groups, will stage a protest against the award outside Parliament House tomorrow, Shahid Shamsi, a spokesman, said today.
Iran in 1998 said it wouldn't seek to apply Khomeini's religious decree, a move that allowed the Iranian and U.K. governments to begin the process of normalizing relations. Some Islamic groups have said that the order is irreversible.
To contact the reporters on this story: Paul Tighe in Sydney at ptighe@bloomberg.net ; Khaleeq Ahmed in Islamabad.
Blogger Comment:
We have to be cool as Muslims. We have to be angry and resentful about what Rushdie wrote against Islam, however we have to control our emotions. Some in the west want to see Muslim angry and then would label them as angry fanatics. Some in the west look for people like him to make them heroes in order to attack Islam. I do not agree with any fatwa for killing anyone against free speech. In the time of Muhammad (PBUH) the hypocrites and unbelievers would have very nasty free speech against Islam and Muslims. Muslims were not killing them for that. Killing in Islam is justified in self defence and other reason of just wars that the west have promoted as to free the captives. The west will give Rushdie the best trophies for being brave against some Muslims who declared that he should be killed. The right way to handle that is to ignore his writings and when he win a trophy in few lines declare our resentment to his writings. Some in the west would like to see us consumed by that. We should move beyond Rushdie. What we need is to concentrate in finding better living condition for the poor and oppressed in the world.
Preparing Muslims for Al Mahdi.
By: Maged Taman
If we to prepare the earth for Al Mahdi we have to do the following:
1- We have to go back to our Islam. We have to be moderate and wise.
2- We have to end Sunni and Shia clash. This how the enemies of Islam prevailed they incite wars between us.
3- End Fatah and Hamas fight. I just listened to an American politician saying that we are hitting Hamas by Fatah.
4- We have to stand strong against the Arab tyrants. That is how the west controlled the Arab masses by supporting tyrants. We can not fight them or have revolutions against them but we can win more of people around them as intelligent officers, army, police, universities... We have to prepare ourselves to pull the rug from under their feet. Most Muslims even in high power would prefer to be with Al Mahdi than the tyrants. They would not loose their eternity for fake people.
5- We should not declare war against the west. We will never win a military war and we are not called for a military war. We should conduct a political war and we are able to win it.
6- We have to unite first. We have as moderates expose the plan of some in the west to incite radicalization in the Muslim world then declare widespread war against Islam.
7- We should not fall in the plans of some in the west. They want simply to argue that the best course of world politics is to keep the Muslim and Arab world like it is. Any major restructure would jeopardize their interest.
8- The fact is the state of the world is maintained by the rich elites of the world. We can not fight them but we can pull the rug from under their feet by having more support for us.
9- To have more support we have to reach the good and fair people of major religions and the liberals. We have to make our case for them and win their support.
10- We have to understand that the elites are using the Christians right so if anyone has a plan to the world they would fight him as the anti-Christ for the greed of power and money of the elites. They would even use Muslims against someone who is pro-Mahdi.
11- We have to win a lot of Christians right to our case many misunderstood the prophecies and the religion of Islam.
12- Many in the west know that the Islamic giant is waking up and they are trying to oppress him. Many do not even believe in God but the power in their hands and the money in their banks.
13- Muslims have a lot of people to recruit to Islam. We have a lot of people who would agree on our call for justice and equality. The elites are few but they are controlling many in the world particularly the Christians right who are by any standards good people.
14- The elites are conducting a campaign against Islam. They do not take in account that Islam is the religion of the strong God of Israel they are not fearful of the day of judgment.
15- The peace we are looking for is not acceptable by the elites. They are making their money by selling weapons to the Arab countries and Israel. They are not keen in seeing peace in this area. They are for wars and more wars.
16- Iran has to play the world politics cautiously. The elites want another war to quell the Muslims and unite the west.
17- Muslim masses can not do much since we do not have the Mahdi yet but God would not change people until they change themselves. We have to go back to Islam we have to be good Muslims we have to be ready with our hearts and minds for major change in our spiritual and political lives.
"Verily Allah will not change the condition of people until they change it themselves." - Qur'an 13:11.
If we to prepare the earth for Al Mahdi we have to do the following:
1- We have to go back to our Islam. We have to be moderate and wise.
2- We have to end Sunni and Shia clash. This how the enemies of Islam prevailed they incite wars between us.
3- End Fatah and Hamas fight. I just listened to an American politician saying that we are hitting Hamas by Fatah.
4- We have to stand strong against the Arab tyrants. That is how the west controlled the Arab masses by supporting tyrants. We can not fight them or have revolutions against them but we can win more of people around them as intelligent officers, army, police, universities... We have to prepare ourselves to pull the rug from under their feet. Most Muslims even in high power would prefer to be with Al Mahdi than the tyrants. They would not loose their eternity for fake people.
5- We should not declare war against the west. We will never win a military war and we are not called for a military war. We should conduct a political war and we are able to win it.
6- We have to unite first. We have as moderates expose the plan of some in the west to incite radicalization in the Muslim world then declare widespread war against Islam.
7- We should not fall in the plans of some in the west. They want simply to argue that the best course of world politics is to keep the Muslim and Arab world like it is. Any major restructure would jeopardize their interest.
8- The fact is the state of the world is maintained by the rich elites of the world. We can not fight them but we can pull the rug from under their feet by having more support for us.
9- To have more support we have to reach the good and fair people of major religions and the liberals. We have to make our case for them and win their support.
10- We have to understand that the elites are using the Christians right so if anyone has a plan to the world they would fight him as the anti-Christ for the greed of power and money of the elites. They would even use Muslims against someone who is pro-Mahdi.
11- We have to win a lot of Christians right to our case many misunderstood the prophecies and the religion of Islam.
12- Many in the west know that the Islamic giant is waking up and they are trying to oppress him. Many do not even believe in God but the power in their hands and the money in their banks.
13- Muslims have a lot of people to recruit to Islam. We have a lot of people who would agree on our call for justice and equality. The elites are few but they are controlling many in the world particularly the Christians right who are by any standards good people.
14- The elites are conducting a campaign against Islam. They do not take in account that Islam is the religion of the strong God of Israel they are not fearful of the day of judgment.
15- The peace we are looking for is not acceptable by the elites. They are making their money by selling weapons to the Arab countries and Israel. They are not keen in seeing peace in this area. They are for wars and more wars.
16- Iran has to play the world politics cautiously. The elites want another war to quell the Muslims and unite the west.
17- Muslim masses can not do much since we do not have the Mahdi yet but God would not change people until they change themselves. We have to go back to Islam we have to be good Muslims we have to be ready with our hearts and minds for major change in our spiritual and political lives.
"Verily Allah will not change the condition of people until they change it themselves." - Qur'an 13:11.
Monday, June 18, 2007
Al Mahdi Al Muntazir or The Anti-Chrsit? Flip The Coin.
By: Maged Taman
Before Jesus second coming, both Muslims and Christians through interpreting the prophecies of their religions, believe of the coming of a world leader to stay for about 7 years or so. See how amazingly the prophecies are the opposite in both religions:
1- For Muslims he is the Mahdi (The Awaited Divinely-Guided One) and for Christians the Anti-Christ.
2- For the Muslims he will pave the way to Jesus. For Christians he is the enemy of Jesus.
3- There is time of tribulation during part of this period Christians think it is done by the Antichrist but Muslims believe it is due to people are going afar from God and undermining his invitation to come back to him.
4- Both agree he is a Political leader. For Muslims he will bring peace and Justice to the world. For Christians he would bring a false peace and chaos to earth.
5- The rupture that would occur as he comes to world politics is thought to happen where Christians will meet Jesus in the air (interpretation of the sudden absence of the church in the book of revelation). Muslims interpret that as Christians will voluntarily convert to Islam ( God Knows better).
So who is right.
1- A simple way to know that is to flip the coin.
2- However , to know with a much higher probability is to examine the Quran. If it is from God the Muslims are right , if it is false and not truly from God Christians are right.
3-The other way is to examine his message if it is like that of Jesus he is pro-Christ if the opposite he is the anti-Christ.Make the thinking yourself no one will take your place in heaven or will give you his.
4- The third way is to go through the prophecies of both religions and compare it by the current geopolitics of the world.
If you still feel lazy just flip the coin and see what he turns to be.
Before Jesus second coming, both Muslims and Christians through interpreting the prophecies of their religions, believe of the coming of a world leader to stay for about 7 years or so. See how amazingly the prophecies are the opposite in both religions:
1- For Muslims he is the Mahdi (The Awaited Divinely-Guided One) and for Christians the Anti-Christ.
2- For the Muslims he will pave the way to Jesus. For Christians he is the enemy of Jesus.
3- There is time of tribulation during part of this period Christians think it is done by the Antichrist but Muslims believe it is due to people are going afar from God and undermining his invitation to come back to him.
4- Both agree he is a Political leader. For Muslims he will bring peace and Justice to the world. For Christians he would bring a false peace and chaos to earth.
5- The rupture that would occur as he comes to world politics is thought to happen where Christians will meet Jesus in the air (interpretation of the sudden absence of the church in the book of revelation). Muslims interpret that as Christians will voluntarily convert to Islam ( God Knows better).
So who is right.
1- A simple way to know that is to flip the coin.
2- However , to know with a much higher probability is to examine the Quran. If it is from God the Muslims are right , if it is false and not truly from God Christians are right.
3-The other way is to examine his message if it is like that of Jesus he is pro-Christ if the opposite he is the anti-Christ.Make the thinking yourself no one will take your place in heaven or will give you his.
4- The third way is to go through the prophecies of both religions and compare it by the current geopolitics of the world.
If you still feel lazy just flip the coin and see what he turns to be.
The Concept of Brotherhood in Islam
By Siddiq Buckley
Sydney, New South Wales
A presentation given to FAMSY (QLD) in Brisbane.
SALAM Magazine, http://www.famsy.com/salam/ March-April 2004
It is unnatural for people on this planet to live in isolation. It is irrational and illogical for people to perpetually avoid each other or fight with each other. Allah created all people from one source. All of them were created from Adam and Eve. All people, black or white, Arab or non-Arab, rich or poor, are their descendants. The most unnatural idea of all is that Allah would create all people from one common source and yet their ultimate destinies and purposes would be completely different.
For this reason, Islam has taken every necessary measure to preserve humanity from division and discord. One of these measures is the principle of brotherhood. This principle wipes away all the differences that exist between people, like lineage, wealth, and all other qualities that people use to distinguish themselves above one another.
* What, then, is this thing called brotherhood?
* On what is it based?
* What are its benefits?
* How does Islam bring it about?
These are the questions that will be addressed in the following paragraphs.
The concept of brotherhood has its origin in two people sharing a common lineage, either through immediate parentage, or through a more distant relationship. As for immediate parentage, it is exemplified by Mûsâ and Hârûn (Moses and Aaron, peace be upon them) who shared the same father and mother. Allah says about them: "He (Musa) threw down the tablets and grabbed his brother by his head, dragging him towards him. Hârûn said: ‘Son of my mother, the people considered me weak and almost killed me’."
Al-Qurtubî in his commentary on the Qur’ân states that he was the son of his mother and his father. Ibn Kathîr, in his commentary, concurred.
This is biological brotherhood of the closest kind.
A more distant relationship can be seen between Hûd and his people, the ‘Ad. Allah says: "And to ‘Ad (We sent) their brother Hûd." Some have understood this brotherhood to refer to their tribal kinship. Others state that it refers to the fact that all of them were descendants of their forefather Adam.
The meaning of brotherhood as we intend it is a brotherhood based on faith and respect. It is a brotherhood that exists between a large number of people who share the same beliefs and religious identity. Allah says: "And He has brought their hearts together. If you had spent all that was in the Earth, you would not have brought their hearts together."
Allah describes the believers as being brothers. He says: "The believers are but brothers."
The reason for their being described in this way is that they:
* all share the same beliefs,
* work towards the same goals,
* and share the same code of behavior.
If we look carefully into the literal meaning of brotherhood and its Islamic usage, we find that brotherhood is of three types:
(a). Brotherhood can be based on biological relatedness. This is the meaning of brotherhood with respect to the laws of inheritance. In this context, Allah says: "And each of his parents have a sixth of what he left if he had a child. If he did not have a child, and his parents are his only heirs, then his mother receives a third. If he has brothers, then his mother receives a sixth."
(b). Brotherhood exists between all people on account of their common humanity. This is the brotherhood between all the descendants of Adam. Allah says: "We have honoured the children of Adam and have carried them over land and sea and have provided for them good things and have preferred them over much of what We have created."
Ibn Kathîr says in his commentary on the Qur’ân: "This verse is used as proof that humanity is preferable as a race to the race of angels." Allah says: "O mankind, verily We created you from a male and a female and made you nations and tribes so you could come to know one another. Verily the noblest of you in the sight of Allah is the most righteous of you."
This refers to all of humanity: believers and disbelievers, people of lineage and those without, close relatives and distant ones.
(c). Brotherhood can be based on belief and religious identity. This is the meaning intended when speaking about faith and other related topics. Allah says: "The Believers are but a single Brotherhood." [Al-Hujurat 49:10] and "…so you, by His grace, became brothers."
This verse means that they became brothers by virtue of their Islam and loved one another and were united through the greatness of Allah, so they cooperated in acts of righteousness and piety.
Allah’s Messenger (may the peace and blessings of Allah be upon him) said: "A Muslim is the brother of another Muslim, so he should not oppress him, forsake him, or despise him."
Why did Islam establish brotherhood on the basis of faith and not on the basis of relationship or race?
The reason why Islam did not build its concept of brotherhood on blood relationship or race is because these two things have their basis in material considerations. Consequently, they cannot bring about a strong and united community that can resist the disagreements and conflicts that might tear it apart. This is especially true if the differences are ideological in nature or are based on beliefs and methodology. It has repeatedly been seen that blood brothers can be brought to kill one another when their beliefs or interests differ (eg: Cain and Abel). In contrast, people who share the same faith or belief system can work together even though they come from different countries, speak different languages, or have different racial backgrounds.
For this reason, Islam establishes human brotherhood on the basis of faith, since faith is a strong bond that takes control of the soul and the inner self, making them respond to its voice. Moreover, race or nationality does not limit this bond. It is not confined to any geographical area. It transcends all of these limitations. It extends to the ends of the Earth. It seeks to bring about a worldwide human society united by brotherhood and love.
The concept of the Ummah, that all Muslims are linked in one community of faith and belief is an integral part of Islam.
The topic of racism has no basis in Islam. The Prophet (s) is reported as to having said: * "There is no superiority of the white over the black, nor of the black over the white". In Islam, all are equal; only one who is more righteous is better in the sight of God, and God alone will decide who is really righteous.
* "All of you people are equal because you have the same father, Adam, and you are his descendants."
* "And Adam was made of clay."
* "You shall not enter Paradise until you have faith; and you cannot attain to faith until you love one another."
In the early days of Islam, one of the greatest honours was to call Muslims to prayer, or to be the Muezzin. Muhammed Ibn Abdullah gave this honour to Bilal in Mecca, who was a freed Negro slave. Some proud Arabs said to this, "Oh, this black Negro slave, woe to him. He stands on the roof of the Holy Kaaba to call for prayer."
To this, the Prophet delivered this sermon: "God is to be praised and thanked for ridding us of the vices and pride of the days of ignorance. O people! Note that all men are divided in two categories only:
* the pious and God-fearing who are esteemable in God’s reckoning,
* and the transgressors and hard-hearted, who are lowly and contemptible in the eye of God."
Many African-Americans have converted to Islam because of this single colour-blindness; because they recognise that in Islam, the problem of racism is fully and completely solved by eradicating it.
The extinction of race consciousness between Muslims is one of the outstanding achievements of Islam and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue.
The Islamic Brotherhood is not based on economic interests, race, or colour. It is based on something infinitely superior: Rejection of falsehood and acceptance of the Truth as revealed by the One True God.
Not only is this Brotherhood based on faith, it is also a part of that faith. The Prophet (s) said: "You cannot enter paradise unless you become a total believer and you won’t become a total believer unless you love each other." Obviously, faith and community are inseparable in the faith community produced by Islam. Even a casual reader of the Qur’an would note that it almost always addresses the Believers and not the Believer. All acts of worship that are declared pillars of Islam have a collective form practically illustrated from the fundamental aspects of Islam: -
* The Salaah (Prayer) - All Muslims stand shoulder to shoulder while praying. The five daily prayers are best performed in congregation, that being twenty-seven times more valuable than the individual prayer. The special Friday prayer cannot be offered individually at all.
* Zakaah (Annual Charity) - Charity is highly encouraged in Islam and made obligatory for the wealthy Muslim to give a portion of their yearly savings to his poor Muslim brother. Zakat is obviously aimed at making the rich of the community take care of the needs of its poor.
* Saum (Fasting) - an essentially individual act, has been given a collective form through unity in time.
* Hajj (Pilgrimage) - Muslims (men) wear a similar dress of two sheets of cloth indicating the equality of Islamic brotherhood. Hajj enforces unity in both time and place, bringing the believers together in the plains of Arafat in their remembrance of Allah.
Those who join in the worship of Allah produce a Brotherhood that embodies the best moral values of the faith: Mercy, compassion, fear of Allah, piety, and justice.
* It is a Solid Cemented Structure [As-Saff, 61:4], a defence in the service of Right and against Wrong.
* Its members are to help each other in righteousness and piety but not in sin and rancor [Al-Maida 5:2]
* They are to be "strong against unbelievers but compassionate amongst each other" [Al-Fat-h 48:29].
* They do not do injustice to others nor do they tolerate any injustice to themselves. In their love and concern for each other, all members of this Brotherhood are one body: when any part of the body suffers, the whole body feels the pain. [Sahih Muslim]
This Brotherhood was established in the most unlikely place: Arabia, where before Islam internecine war was a way of life. On both social and political levels, this was one of the greatest achievements of Islam. On both levels, it remains one of Islam’s greatest goals. We can imagine the sensitivity of the Shariah (Islamic Law) about it by reflecting on its teachings regarding the relations between believers. It is forbidden, for example, for two Muslims to start a whispering conversation in the presence of the third. This might offend the one left out and weaken the Brotherhood. It is not permissible for a Muslim to sever relations with his brother for more than three days. "It is sufficient evil for a Muslim that he should look down upon his brother. The life, wealth, and honor of a Muslim are inviolable by another Muslim." [Sahih Muslim]. The books of hadith are full of such teachings.
Two unfortunate developments last century have impaired this Brotherhood:
* The first was the destruction of the Khilaafah and the emergence of independent nation-states in the Muslim world. This made it possible for "national interests" to be declared that are at cross-purposes to the interests of the Brotherhood. Not only that, it destroyed the means for both defining and defending the Brotherhood interests.
* The second development was the emergence of the United Nations Organization and the participation of individual Muslim nation-states in it, solely on its terms. The U.N. was and remains an organization of unequal powers, designed to perpetuate that inequality. Its purpose was to establish hegemony of the Western alliance over the rest of the world— not for any higher moral purpose but solely for economic exploitation. Its very structure (with real decision making in the hands of a few in the Security Council) guaranteed the disenfranchisement of the weak, and the entire Muslim world found itself in that category at the end of official colonialism.
When giving commands regarding the Islamic Brotherhood, the Qur’an uses a beautiful style with a profound message. Instead of saying, "greet each other" it says, "greet yourself." [An-Nur 24:61]. Instead of saying, "do not defame each other," it says, "do not defame yourself." [Al-Hujurat 49:11]. Instead of saying, "do not kill each other," it says, "do not kill yourself." [An-Nisaa 4:29]. The message is clear: Whatever is happening to others in the Brotherhood, is actually happening to yourself. Any aggression against any part of the Brotherhood is an aggression against all of it.
Hudayfa relates: "The Battle of Yarmuk had just ended. I was walking over the battlefield among the martyred and injured with a pitcher of water. I was looking for the son of my uncle. I found him lying in blood on the burning sand. He was about to die. I asked him whether he wanted water. Unable to speak, he gestured that he did. I was just offering it to him when a groaning was heard: ‘Water! Water! Please, a drop of water!’
My uncle’s son, whose name was Harith, heard that and gestured that I should take the water to him. I hastened to the groaning one, who was Ikrima. Ikrima had not yet taken the pitcher when a similar groaning was heard. Refusing to take the water, Ikrima wanted me to take it to the one groaning. When I got to that one, who was ‘Iyash, he was supplicating: "O God! We have never refrained from sacrificing our lives for the sake of faith. Honor us with the rank of martyrdom, and forgive our sins!"
‘Iyash saw the water but did not live long enough to drink it. I immediately returned to take the water to Ikrima. However, I found Ikrima also martyred. Then I hastened to Harith, my uncle’s son. Unfortunately, he too was lying dead on the burning sand.
This is the most touching event I have witnessed in my life. It was their unshakable belief in Islam, which caused them to behave that way. It was Islam which created such degree of brotherhood among people."
It is related by Abu Hurairah (ra) that the Prophet said, "There are five claims of a Muslim upon a Muslim: to return his greetings when he greets; to visit him when he falls ill; to attend his funeral; to accept his invitation to a meal and to pray for him, when he sneezes, by saying ‘yarhamukallah’ (May the mercy of Allah be on you)."
The five things mentioned in the hadith are acts, which not only give expression to, but also promote brotherly feelings between Muslims and therefore special attention should be paid to them. In another report, some other acts are specified, which shows that the claims described here are by way of example only and not conclusive.
Anas (ra) reports that Rasulullah (s) once said: "I swear by the Holy Being in whose power my life is, any one of you cannot be a true believer unless he desires for his fellow-brother what he desires for himself."
It is related by Abu Musa Ash’ari (ra) that The Messenger of Allah said "The connection between Muslims is like that of a strong building - one part strengthens another." The Prophet then showed this by interlocking the fingers of one hand with those of the other (that Muslims should remain united and combined - thereby strengthening one another).
As related by Huthaifah (ra) the Prophet said: "Whoever does not take an interest in the affairs and problems of the Muslims, he is not of them. And whoever’s state is such that, each morning and evening, he is not loyal and earnest to Allah, his Apostle, His Book, the Islamic ruler and towards the Muslims, as a whole, he is not of them."
"And hold fast to the covenant of God, all together, and remember the favour of God upon you when you were enemies, then He united your hearts so by His favour you became brethren, and you were on the brink of a pit of fire, then He saved you from it; thus does God make clear to you His communications that you may follow the right way" (Q3:3).
Brotherhood is synonymous with Islam. It is a force for good, a source of peace and justice for everyone. It provides stability in a quarrelsome world. To the downtrodden and oppressed everywhere in the past, it provided freedom. When it was powerful, it even saved the Jews and Christians in Palestine and Spain from each other.
So much for the past. What about the present? Do we understand the noble concept of Islamic brotherhood? Do we practise it? Do we belong to it?
SALAM Magazine, http://www.famsy.com/salam/ March-April 2004
Sydney, New South Wales
A presentation given to FAMSY (QLD) in Brisbane.
SALAM Magazine, http://www.famsy.com/salam/ March-April 2004
It is unnatural for people on this planet to live in isolation. It is irrational and illogical for people to perpetually avoid each other or fight with each other. Allah created all people from one source. All of them were created from Adam and Eve. All people, black or white, Arab or non-Arab, rich or poor, are their descendants. The most unnatural idea of all is that Allah would create all people from one common source and yet their ultimate destinies and purposes would be completely different.
For this reason, Islam has taken every necessary measure to preserve humanity from division and discord. One of these measures is the principle of brotherhood. This principle wipes away all the differences that exist between people, like lineage, wealth, and all other qualities that people use to distinguish themselves above one another.
* What, then, is this thing called brotherhood?
* On what is it based?
* What are its benefits?
* How does Islam bring it about?
These are the questions that will be addressed in the following paragraphs.
The concept of brotherhood has its origin in two people sharing a common lineage, either through immediate parentage, or through a more distant relationship. As for immediate parentage, it is exemplified by Mûsâ and Hârûn (Moses and Aaron, peace be upon them) who shared the same father and mother. Allah says about them: "He (Musa) threw down the tablets and grabbed his brother by his head, dragging him towards him. Hârûn said: ‘Son of my mother, the people considered me weak and almost killed me’."
Al-Qurtubî in his commentary on the Qur’ân states that he was the son of his mother and his father. Ibn Kathîr, in his commentary, concurred.
This is biological brotherhood of the closest kind.
A more distant relationship can be seen between Hûd and his people, the ‘Ad. Allah says: "And to ‘Ad (We sent) their brother Hûd." Some have understood this brotherhood to refer to their tribal kinship. Others state that it refers to the fact that all of them were descendants of their forefather Adam.
The meaning of brotherhood as we intend it is a brotherhood based on faith and respect. It is a brotherhood that exists between a large number of people who share the same beliefs and religious identity. Allah says: "And He has brought their hearts together. If you had spent all that was in the Earth, you would not have brought their hearts together."
Allah describes the believers as being brothers. He says: "The believers are but brothers."
The reason for their being described in this way is that they:
* all share the same beliefs,
* work towards the same goals,
* and share the same code of behavior.
If we look carefully into the literal meaning of brotherhood and its Islamic usage, we find that brotherhood is of three types:
(a). Brotherhood can be based on biological relatedness. This is the meaning of brotherhood with respect to the laws of inheritance. In this context, Allah says: "And each of his parents have a sixth of what he left if he had a child. If he did not have a child, and his parents are his only heirs, then his mother receives a third. If he has brothers, then his mother receives a sixth."
(b). Brotherhood exists between all people on account of their common humanity. This is the brotherhood between all the descendants of Adam. Allah says: "We have honoured the children of Adam and have carried them over land and sea and have provided for them good things and have preferred them over much of what We have created."
Ibn Kathîr says in his commentary on the Qur’ân: "This verse is used as proof that humanity is preferable as a race to the race of angels." Allah says: "O mankind, verily We created you from a male and a female and made you nations and tribes so you could come to know one another. Verily the noblest of you in the sight of Allah is the most righteous of you."
This refers to all of humanity: believers and disbelievers, people of lineage and those without, close relatives and distant ones.
(c). Brotherhood can be based on belief and religious identity. This is the meaning intended when speaking about faith and other related topics. Allah says: "The Believers are but a single Brotherhood." [Al-Hujurat 49:10] and "…so you, by His grace, became brothers."
This verse means that they became brothers by virtue of their Islam and loved one another and were united through the greatness of Allah, so they cooperated in acts of righteousness and piety.
Allah’s Messenger (may the peace and blessings of Allah be upon him) said: "A Muslim is the brother of another Muslim, so he should not oppress him, forsake him, or despise him."
Why did Islam establish brotherhood on the basis of faith and not on the basis of relationship or race?
The reason why Islam did not build its concept of brotherhood on blood relationship or race is because these two things have their basis in material considerations. Consequently, they cannot bring about a strong and united community that can resist the disagreements and conflicts that might tear it apart. This is especially true if the differences are ideological in nature or are based on beliefs and methodology. It has repeatedly been seen that blood brothers can be brought to kill one another when their beliefs or interests differ (eg: Cain and Abel). In contrast, people who share the same faith or belief system can work together even though they come from different countries, speak different languages, or have different racial backgrounds.
For this reason, Islam establishes human brotherhood on the basis of faith, since faith is a strong bond that takes control of the soul and the inner self, making them respond to its voice. Moreover, race or nationality does not limit this bond. It is not confined to any geographical area. It transcends all of these limitations. It extends to the ends of the Earth. It seeks to bring about a worldwide human society united by brotherhood and love.
The concept of the Ummah, that all Muslims are linked in one community of faith and belief is an integral part of Islam.
The topic of racism has no basis in Islam. The Prophet (s) is reported as to having said: * "There is no superiority of the white over the black, nor of the black over the white". In Islam, all are equal; only one who is more righteous is better in the sight of God, and God alone will decide who is really righteous.
* "All of you people are equal because you have the same father, Adam, and you are his descendants."
* "And Adam was made of clay."
* "You shall not enter Paradise until you have faith; and you cannot attain to faith until you love one another."
In the early days of Islam, one of the greatest honours was to call Muslims to prayer, or to be the Muezzin. Muhammed Ibn Abdullah gave this honour to Bilal in Mecca, who was a freed Negro slave. Some proud Arabs said to this, "Oh, this black Negro slave, woe to him. He stands on the roof of the Holy Kaaba to call for prayer."
To this, the Prophet delivered this sermon: "God is to be praised and thanked for ridding us of the vices and pride of the days of ignorance. O people! Note that all men are divided in two categories only:
* the pious and God-fearing who are esteemable in God’s reckoning,
* and the transgressors and hard-hearted, who are lowly and contemptible in the eye of God."
Many African-Americans have converted to Islam because of this single colour-blindness; because they recognise that in Islam, the problem of racism is fully and completely solved by eradicating it.
The extinction of race consciousness between Muslims is one of the outstanding achievements of Islam and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue.
The Islamic Brotherhood is not based on economic interests, race, or colour. It is based on something infinitely superior: Rejection of falsehood and acceptance of the Truth as revealed by the One True God.
Not only is this Brotherhood based on faith, it is also a part of that faith. The Prophet (s) said: "You cannot enter paradise unless you become a total believer and you won’t become a total believer unless you love each other." Obviously, faith and community are inseparable in the faith community produced by Islam. Even a casual reader of the Qur’an would note that it almost always addresses the Believers and not the Believer. All acts of worship that are declared pillars of Islam have a collective form practically illustrated from the fundamental aspects of Islam: -
* The Salaah (Prayer) - All Muslims stand shoulder to shoulder while praying. The five daily prayers are best performed in congregation, that being twenty-seven times more valuable than the individual prayer. The special Friday prayer cannot be offered individually at all.
* Zakaah (Annual Charity) - Charity is highly encouraged in Islam and made obligatory for the wealthy Muslim to give a portion of their yearly savings to his poor Muslim brother. Zakat is obviously aimed at making the rich of the community take care of the needs of its poor.
* Saum (Fasting) - an essentially individual act, has been given a collective form through unity in time.
* Hajj (Pilgrimage) - Muslims (men) wear a similar dress of two sheets of cloth indicating the equality of Islamic brotherhood. Hajj enforces unity in both time and place, bringing the believers together in the plains of Arafat in their remembrance of Allah.
Those who join in the worship of Allah produce a Brotherhood that embodies the best moral values of the faith: Mercy, compassion, fear of Allah, piety, and justice.
* It is a Solid Cemented Structure [As-Saff, 61:4], a defence in the service of Right and against Wrong.
* Its members are to help each other in righteousness and piety but not in sin and rancor [Al-Maida 5:2]
* They are to be "strong against unbelievers but compassionate amongst each other" [Al-Fat-h 48:29].
* They do not do injustice to others nor do they tolerate any injustice to themselves. In their love and concern for each other, all members of this Brotherhood are one body: when any part of the body suffers, the whole body feels the pain. [Sahih Muslim]
This Brotherhood was established in the most unlikely place: Arabia, where before Islam internecine war was a way of life. On both social and political levels, this was one of the greatest achievements of Islam. On both levels, it remains one of Islam’s greatest goals. We can imagine the sensitivity of the Shariah (Islamic Law) about it by reflecting on its teachings regarding the relations between believers. It is forbidden, for example, for two Muslims to start a whispering conversation in the presence of the third. This might offend the one left out and weaken the Brotherhood. It is not permissible for a Muslim to sever relations with his brother for more than three days. "It is sufficient evil for a Muslim that he should look down upon his brother. The life, wealth, and honor of a Muslim are inviolable by another Muslim." [Sahih Muslim]. The books of hadith are full of such teachings.
Two unfortunate developments last century have impaired this Brotherhood:
* The first was the destruction of the Khilaafah and the emergence of independent nation-states in the Muslim world. This made it possible for "national interests" to be declared that are at cross-purposes to the interests of the Brotherhood. Not only that, it destroyed the means for both defining and defending the Brotherhood interests.
* The second development was the emergence of the United Nations Organization and the participation of individual Muslim nation-states in it, solely on its terms. The U.N. was and remains an organization of unequal powers, designed to perpetuate that inequality. Its purpose was to establish hegemony of the Western alliance over the rest of the world— not for any higher moral purpose but solely for economic exploitation. Its very structure (with real decision making in the hands of a few in the Security Council) guaranteed the disenfranchisement of the weak, and the entire Muslim world found itself in that category at the end of official colonialism.
When giving commands regarding the Islamic Brotherhood, the Qur’an uses a beautiful style with a profound message. Instead of saying, "greet each other" it says, "greet yourself." [An-Nur 24:61]. Instead of saying, "do not defame each other," it says, "do not defame yourself." [Al-Hujurat 49:11]. Instead of saying, "do not kill each other," it says, "do not kill yourself." [An-Nisaa 4:29]. The message is clear: Whatever is happening to others in the Brotherhood, is actually happening to yourself. Any aggression against any part of the Brotherhood is an aggression against all of it.
Hudayfa relates: "The Battle of Yarmuk had just ended. I was walking over the battlefield among the martyred and injured with a pitcher of water. I was looking for the son of my uncle. I found him lying in blood on the burning sand. He was about to die. I asked him whether he wanted water. Unable to speak, he gestured that he did. I was just offering it to him when a groaning was heard: ‘Water! Water! Please, a drop of water!’
My uncle’s son, whose name was Harith, heard that and gestured that I should take the water to him. I hastened to the groaning one, who was Ikrima. Ikrima had not yet taken the pitcher when a similar groaning was heard. Refusing to take the water, Ikrima wanted me to take it to the one groaning. When I got to that one, who was ‘Iyash, he was supplicating: "O God! We have never refrained from sacrificing our lives for the sake of faith. Honor us with the rank of martyrdom, and forgive our sins!"
‘Iyash saw the water but did not live long enough to drink it. I immediately returned to take the water to Ikrima. However, I found Ikrima also martyred. Then I hastened to Harith, my uncle’s son. Unfortunately, he too was lying dead on the burning sand.
This is the most touching event I have witnessed in my life. It was their unshakable belief in Islam, which caused them to behave that way. It was Islam which created such degree of brotherhood among people."
It is related by Abu Hurairah (ra) that the Prophet said, "There are five claims of a Muslim upon a Muslim: to return his greetings when he greets; to visit him when he falls ill; to attend his funeral; to accept his invitation to a meal and to pray for him, when he sneezes, by saying ‘yarhamukallah’ (May the mercy of Allah be on you)."
The five things mentioned in the hadith are acts, which not only give expression to, but also promote brotherly feelings between Muslims and therefore special attention should be paid to them. In another report, some other acts are specified, which shows that the claims described here are by way of example only and not conclusive.
Anas (ra) reports that Rasulullah (s) once said: "I swear by the Holy Being in whose power my life is, any one of you cannot be a true believer unless he desires for his fellow-brother what he desires for himself."
It is related by Abu Musa Ash’ari (ra) that The Messenger of Allah said "The connection between Muslims is like that of a strong building - one part strengthens another." The Prophet then showed this by interlocking the fingers of one hand with those of the other (that Muslims should remain united and combined - thereby strengthening one another).
As related by Huthaifah (ra) the Prophet said: "Whoever does not take an interest in the affairs and problems of the Muslims, he is not of them. And whoever’s state is such that, each morning and evening, he is not loyal and earnest to Allah, his Apostle, His Book, the Islamic ruler and towards the Muslims, as a whole, he is not of them."
"And hold fast to the covenant of God, all together, and remember the favour of God upon you when you were enemies, then He united your hearts so by His favour you became brethren, and you were on the brink of a pit of fire, then He saved you from it; thus does God make clear to you His communications that you may follow the right way" (Q3:3).
Brotherhood is synonymous with Islam. It is a force for good, a source of peace and justice for everyone. It provides stability in a quarrelsome world. To the downtrodden and oppressed everywhere in the past, it provided freedom. When it was powerful, it even saved the Jews and Christians in Palestine and Spain from each other.
So much for the past. What about the present? Do we understand the noble concept of Islamic brotherhood? Do we practise it? Do we belong to it?
SALAM Magazine, http://www.famsy.com/salam/ March-April 2004
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