ISLAMIC BLOG

FAITH (In the Light of Al-e-`Imran, 3:190-195)

2012-03-15T14:27:00.000+05:30

Among the most prominent factors leading to the continuing decline of the Muslim ummah is the shift of emphasis among the Muslims from metaphysical pursuits to material concerns. The modern Muslim intellectuals spellbound by the material progress and dazzling exterior of the western civilization and dismayed by the inability, indeed the sheer refusal, of the `ulama to counter the western philosophical onslaught sought to uplift the Muslims from their woeful predicament and prescribed the medicine of modernization. The process of modernization is rooted in scientism the belief that the Ultimate Reality can only be arrived at via the scientific method of investigation. The scientific method is limited to the sensorial, material realm and denies, or at least is skeptical of, the spiritual, metaphysical dimension of life.

The belief in scientific and practical negation of a supra-physical realm is part and parcel of all modern western thought and pursuits. This syndrome inevitably affected the thought-pattern of modern Muslim thinkers who looked towards the West for inspiration. Come the present age, the syndrome of modernization, coupled with the ubiquitous presence of everything western in Muslim countries, has unconsciously and subliminally invaded the minds of the masses as well. This has resulted in either a form of disbelief, skepticism or an irrational, blind belief in the metaphysical truths asserted by Islam.

The rise and decline of the Muslim ummah is tied to its relation with and adherence to the injunctions of Qur’an and Sunnah. The focus of the Muslims’ intellectual pursuits must once again shift towards these two fountains of true knowledge. For this, it is essential that the Muslim masses, and their intelligentsia in particular, must acquire a conscious conviction regarding these metaphysical truths. This is because the foundation of Islam rests upon the belief in certain transcendental, unseen, intangible truths. Hence,unless and until the Muslims, especially their intelligentsia, undergo the prescribed shift of emphasis from the material to the metaphysical, the dream of redeeming the woes of Muslim Ummah cannot be realized.

The present treatise discusses the synthesis of faith within the Qur'anic paradigm and the Qur’anic mode of reasoning for recognizing the existence of God and the role of the human intellect in this pursuit. The treatise is a translation of an Urdu booklet titled `Aql, Fitrat Aur Iman, which is based on the sixth lecture of a series of lectures entitled Muntakhab Nisab, delivered by Dr. Israr Ahmed. We hope that the treatise paves the way in stimulating the hearts and minds of the modern Muslims towards the Book of Allah (SWT) and aids in turning their attention to the real remedy of our malady – the acquisition of conscious faith as outlined in the Qur'anic discourse.

GENERAL OBSERVATIONS

The Augustness and Excellence of the Passage The passage of present discussion spans ayahs (verses) 190-195 of surah (chapter) Al-e-`Imran. This passage is of particular significance for it outlines the Qur'anic mode of reasoning as it relates to the synthesis of iman (faith). The excellence of this passage is indicated by the fact that the Prophet Muhammad (SAW) had an especial fondness for these ayahs. It would suffice to quote two hadiths (sayings of the Prophet) to convey the excellence of this passage:

“Abdullah bin `Umar once inquired of Aisha (RAA):’O Mother of the Faithful! Tell me something about the Prophet (SAW) which was most dear to you.’ She replied, ‘Everything about the Prophet (SAW) was endearing and charming. However, as you have enquired, I will convey to you an incident. One night the Prophet (SAW) came to me (to spend the night and after a while), he asked me, ‘O Aishah! Permit me to worship my Lord tonight.’ I replied, ‘O Messenger of Allah! I fancy your company but that which is beloved to you is even more beloved to me. You have my permission.’ The Prophet (SAW) then stood in prayer and began to weep to the point that his beard became drenched with tears. Then he made a long prostration and during this time he kept weeping so much so that the place of prostration became drenched with tears. Then he lied down (after prayer) but his weeping continued until it was dawn. At this time Bilal (RAA) came to inform him (SAW) of the morning prayer and upon seeing the Prophet’s condition, tried to cajole him: ‘O Prophet (SAW) for what reason do you weep? Even if you have committed a mistakethen Allah (SWT) has already forgiven all your mistakes.’ To this the Prophet (SAW) replied, ‘O Bilal! Why would I not weep when my Lord has revealed tonight these ayahs upon me.’ After this the Prophet (SAW) recited: ‘Behold! in the creation of the heavens and the earth and the alternation of night and day there are indeed Signs for men of understanding…‘” [Quoted in Al-Tafseer al-Kabeer]

In another hadith Ali (RAA) relates:

It was a routine of the Prophet (SAW) that whenever he (SAW) woke up for night prayers he (SAW) would

recite these (same) verses. [Quoted in Al-Tafseer al-Kabeer]

These two narrations indicate that the Prophet (SAW) had a strong penchant for the ayahs under discussion. The Theme of the Passage: Synthesis of Faith The theme of this passage is the synthesis of iman; that is, how does iman come into being? What is the mutual relation among the three main articles of iman –Allah (SWT), the Hereafter and the Prophets? What is the Qur'anic mode of argument regarding iman? What is the Qur'anic approach towards the confirmation of the life Hereafter? What are the practical manifestations of iman once it takes root in a believer? These are all important questions that lie at the heart of the Qur'anic discourse, for iman is the very foundation of Islam. Therefore, before proceeding on with the piecemeal analysis of the concerned passage, let us discuss a few basic points pertaining to the subject of iman.

Some Basic Points Regarding Faith

Faith is essentially to believe in certain metaphysical, unseen realities. It lends itself to two levels: verbal attestation and heartfelt conviction. The first level of faith – legal faith or iman al-fiqhi – is simply the verbal affirmation in the unity of God, the messengership of Muhammad (SAW), the Hereafter, the Hellfire, the Paradise, the Resurrection, the Day of Judgment, the Prophets, the Angels, the Divine Books, the Revelation, etcetera. Anyone who simply professes to believe in these realities is considered a Muslim. The vast majority of Muslims today have inherited this type of faith from their parents or the surrounding environment.

The second level of faith – true faith or iman al-haqeeqi deals with the heartfelt conviction. This is the level of faith at which the believer consciously asserts and affirms his belief, beyond any shadow of doubt, in the aforementioned metaphysical realities. It is this type of faith which is actually required of a believer for it becomes the basis on which he will be judged in the Hereafter. Thus, it is this true faith which is the subject of the passage under discussion.A point to be noted here is that inherited faith, though of an unconscious nature, will also incur a type of conviction in a person through the constant observance of Islamic practices and rituals. For just as man’s inner being has an effect on his outer personality, so his conduct and actions affect his inner being.

However, this type of conviction, devoid of an intellectual dimension as it is, is not the subject of this passage. This passage deals with the faith which is laboriously and consciously attained through reflection and contemplation. In these ayahs, people of such faith are termed ulul albaab people of intellect, deep discernment and contemplation.

The Stages of Intellectual Maturity

The process of contemplation and reflection leads the ulul albaab through various stages of intellectual maturity. The first of these stages is the gnosis of Allah (SWT) acquired through constant examination and thoughtful observation of natural phenomena present in the external universe. The second stage of this intellectual journey is that of establishing a close relationship with Allah (SWT) and continued reflection upon the signs present in the universe. This confers upon the ulul albaab an awareness of the reality of an afterlife. Hence, the gnosis of Allah (SWT) and recompense of deeds, in consequence of which an awareness of an afterlife, are arrived at via their own personal analysis, observation, reasoning and contemplation. The third stage of this evolutionary thought process is that of a passionate response to the call of a messenger sent by Allah (SWT); for the call of a messenger is nothing more than the reassertion of truths already reverberating in their hearts.

The last ayah (195) of this passage portrays the personality traits of the ulul albaab: such people are not cowardly or weak; they stand up for the Truths that they have come to believe in and put everything at stake for upholding these Truths. They are always ready to spend their wealth, part with their families and, in the final analysis, lay down their lives for the truths they have come to believe in.

PIECEMEAL ANALYSIS OF THE PASSAGE

Who are the Ulul Albaab?

The passage we are trying to explain deals with the subject matter of iman in reference to a particular type of human individuals viz, the ulul albaab. Naturally, the question arises as to what is meant by ulul albaab? In Arabic, albaab is the plural of lubb which means “core”, “essence”, and “innermost”. This means that the real essence of something is called its lubb. The lubb of the human being is consciousness, intellect, and intelligence. For this reason the philosophers have defined man as an “intelligent and rational being” (Haiwan-e-aqil), pointing to the fact that the essence of man is his intellect and reasoning capacity. Ulul albaab, therefore, are the people of deep reflection and contemplation who follow their intellect and not their vain desires or the carnal promptings of their baser self. A golden rule of Qur'anic comprehension is that one part of the Qur’an is supported or explained by other parts. Inspecting the Qur’an, we find a similar discourse in ayah 164 of surah Al-Baqarah:

“Behold! In the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah sends down from the skies and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds and the clouds which they trail like their slaves between the sky and the earth; (here) indeed are signs for a people that are wise (qaumun ya`qiloon).” [al-Qur’an 2:164]

Note that the above ayah ends with the term “qaumun ya`qiloon” (the people of intelligence), whereas the passage of surah Al-e-`Imran under discussion used the term ulul albaab. Consequently, qaumun ya`qiloon and ulul albab are one and the same; that is, they are the people of intellect, deep thought and reasoning whose vision of reality has not been beclouded by prejudices and pursuit of purely carnal desires.

One should keep in mind that the vast majority of mankind does not comprise of people who utilize their intellect and reasoning faculty. It would not be too far fetched to term such people as “two legged animals”. They follow their society’s conventional trends and simply mimic the behavior of those around them. They swim in the direction of the social current and tide of their time and only change their direction as the current changes. They never question as to who they are, where have they come from or where they are going?

Contrary to such a character, there always exists, in each society, a minority group who is never satisfied with the practices and beliefs prevalent in their society. They demand rational arguments and logical proofs for the validity of all beliefs and practices. They want to discover for themselves the realities of life via their own intellect and reasoning. This group comprises a society’s intelligentsia (the intellectual elite or the brain trust). These are the people whom the Qur’an calls qaumun ya`qiloon or ulul albaab.

When these people study the universal, natural phenomena, they find them laden with the signs of the Creator-Lord (SWT) – His Creativity, Wisdom and Power. Hence, the universal, natural phenomena lead them to the gnosis of Allah (SWT).

Meaning of “ayah”

Both quoted passages (of Al-Baqarah and Al-e-`Imran) use the word “ayaat”. What exactly is meant by this term? ayaat is plural of ayah which literally means: “sign”, “signpost”, and “memento.” An ayah then is something that reminds you of something else. For example, a handkerchief of an old friend, whom you have forgotten, may serve as a memento to remind you of him. This implies that the memory ofthe friend had always been in your subconscious mind; the memento simply helped to activate it and bring it to the plain of your consciousness. In this way, the objective of an ayah is thus identified to remind one of a forgotten truth or reality. From the Qur'anic perspective, the two universes the outer universe of nature and the inner universe of the self – are replete with the signs (ayaat) that serve as mementos and reminders of the Creator (SWT). Qur'an distinctly points to this reality:

“Soon shall We show them Our signs in the universe and within themselves, until it becomes clear to them

that this Qur'an is indeed the truth.” [al-Qur'an 41:53]

The creativity in the universe should remind the thoughtful person of the Creator who created the universe. The artistry of the universe should point to the Artist who painted the universe. The unity of laws and regulations working in all constituents of the universe, both at microcosmic and macrocosmic levels, should indicate the Ultimate Unity responsible for the presence of such laws. The presence of moral law within should direct one’s attention towards the moral being who embedded these laws deep within the human psyche. In this manner, everything in the universe is an ayah (sign) of the Creator’s existence (SWT).

The Qur'anic Mode of Argument

The Qur’an does not employ the method of logical reasoning or rational arguments to prove the existence of Allah (SWT). All the rational arguments put forth to prove the existence of God have been rejected by philosophers. This is because logical arguments making a case for the existence of God are negated by other, equally sound, logical arguments. Contrary to this approach, the Qur’an asserts that the cognition of Allah (SWT) is inherently present in the inner denizen of human psyche. Henceforth, when a reflective observer, a person of sound intellect whose human nature has not been perverted, studies the universal phenomena realizes that the grand design of the universe is too coherent, too integrated, too organized and too purposeful to be the work of blind, material and accidental forces. Instead, there is an intelligent, creative, artistic, and Powerful Being who brought the universe into existence with a definite purpose in mind. Such inquiries into the universe activate, in a person, the inherent, dormant cognition of Allah (SWT), which leaps from the depths of his sub-conscious mind and illumines the plain of his consciousness. The arousal of such an idea dawns upon the person the forgotten truth that the powerful and creative force working behind the universe could be none other than Allah (SWT) Himself. This is the chain of arguments that the Qur'an employs to establish the existence of Allah (SWT) on an intellectual plain. As is clear, the Qur’an does not base its argument for Divine existence on strictly demonstrative logical reasoning. Rather it is based on self-evident truths appreciated by thoughtful minds and primordial human nature. Outcome of Contemplation: Gnosis of Allah (SWT)

A vital issue in the field of theology is: how do we come to know God? What are the means via which we can gain recognition of and knowledge about God? The Islamic view on this issue is that there is only one way to gain knowledge about Allah (SWT) and that is via pondering over His attributes. This raises another question: how do we come to realize the attributes of Allah (SWT)? The passage of surah Al-e-`Imran under discussion points to the answer.

The investigation of the universal phenomena reveals a few basic attributes of Allah (SWT) and reflection upon these attributes leads one on the path of knowledge about Him (SWT). The investigator of universal phenomena first of all realizes that the Creator of the universe is an All-Powerful Being who has control and power over everything. His Power is Absolute and there is nothing which falls outside His Jurisdiction.

Secondly, the Creator must also be All-Knowing for the one who designed and created the universe must have complete and total knowledge of all that occurs throughout the expanse of the universe; that is, His Knowledge must be Absolute. The Qur’an points to this reality in the following words: “Should He not know, He who created? And He is the One who is subtle (understands the finest mysteries and) is well-acquainted (with them).” [al-Qur’an 67:14]

Thirdly, even a cursory glance upon the universe unfolds Allah’s (SWT) attribute of Wisdom. For all that has been created seems to have a definite purpose behind it. Hence, the Creator of this universe must be an All-Wise Creator whose Wisdom is manifested in all the workings of the universe. Once the ulul albaab grasp Allah’s (SWT) basic attributes, these become the basis of further contemplation into the finer mysteries of the universe. Charged with the conscious cognition of Allah (SWT), they now constantly remember their Lord (SWT) and continuously praise Him at all times and continue the quest to quench their thirst for further comprehension:

“Men who celebrate the praises of Allah standing sitting and lying down on their sides and contemplate the (wonders of) creation in the heavens and the earth (with the thought): "Our Lord! Not for naught have You created (all) this! Glory to You! Give us salvation from the penalty of the fire.” [al-Qur’an 3:191]

Mutual Relation and Correlation between Remembrance and Contemplation The passage quoted above mentions remembrance and contemplation in close proximity. It is necessary to understand the relationship between these two processes. The term, in Arabic, for the remembrance of Allah (SWT) is zikr and the term for contemplation is fikr. It is apparent from the ayah that these two processes should be carried on hand in hand, in parallel. The functioning relationship of the two processes is similar to the two wheels of an automobile; to move forward, both wheels must move forwardtogether and with the same velocity. It is a sad and unfortunate fact of our history that these two processes have been separated, and consequently, estranged from each other. The separation and estrangement resulted in the unfortunate fact that each process took on a distinct identity, far apart from the prescribed practices of the Prophet (SAW) and his companions (RAA): one group concerns itself only with zikr and pays no heed to the dimension of fikr. While the group involved in fikr is bereft of zikr. This is why the envisioned results have not been achieved. In reality, the correlation between the two is that zikr provides the impetus and the motivation for fikr.

Note that zikr should not be taken in its conventional, limited understanding as the verbal chanting of some prescribed words. Rather, it should be taken in its widest sense. Zikr embodies verbal remembrance and silent contemplation of Allah (SWT), His Omnipresence, His Omnipotence, and so forth. The true implication of zikr is to keep the remembrance of Allah (SWT) alive in one’s heart in all places and at all times, whether through contemplation, verbal chanting or any other act which reminds one of his Lord (SWT).

A Necessary Consequence of Intellectual Insight and Primordial Human Nature: Recompense of Deeds The convergence of parallel processes of zikr and fikr results in the awareness of an afterlife, mentioned next in the passage in the following words: “…our Lord! You have not created this (universe) in vain! Glory to You! Give us salvation from the penalty of the fire.” [al-Qur’an 3:191]

A thoughtful reader will notice that there is a lapse in the logical chain of arguments from zikr and fikr to the seeking of refuge from Hellfire. For how do the zikr of Allah (SWT) and the contemplation over the universe yield the conception of an afterlife and Hellfire? The argument goes as follows: the contemplation over the universe reveals the truth that everything in the universe, macroscopic and microscopic, has a purpose. Therefore the question naturally arises: how is it possible that the universe as whole and its most fantastic, superb and highest evolved life-form – the human being – may have been created in vain, without a purpose. And if the human being has a purpose in this life then his deeds must be accounted for.

For according to a Persian proverb – “planting of wheat should yield wheat and barley that of barley” – the

plantation of good deeds should be harvested as reward and the plantation of evil deeds should be harvested as punishment. The Qur’an points to these arguments in its own mode of expression: “Nor can Goodness and Evil be equal”.[al-Qur’an 41:34]

“Shall We then treat the People of Faith like the People of Sin? What is the matter with you? How foolishly do you judge!” [al-Qur’an 68:35-36]

Reality on ground is, however, quite to the contrary. For common observation shows that the evildoers livea grand life and are often saluted and honored in the world, whereas the righteous and pious are often scorned and looked down upon with contempt. The result of this observation points to the fact that there should then be another life where good should be rewarded as such and evil should be punished as such.

For if good is good and evil is evil and these values are objective and absolute, and whereas their result is not being produced in this world then this proves that this world is incomplete in relation to ethical conduct and its desired outcome. This necessitates the existence of another world where full justice will be meted out to everyone in accordance with his or her deeds.

SELF-CONSCIOUS FAITH AND ITS REQUIREMENTS

According to Shaikh al-Hind, Mahmood Hassan (RA), ayahs 190-192 of surah Al-e-`Imran are concerned with “iman-e-`aqli” (intellectual faith) – the process of attaining faith in Allah (SWT) and an awareness of the Hereafter via the intellectual reasoning as outlined in the previous section. The subject of next three ayahs (193-195) is labeled as “iman-e-sam`ee” (audition based faith) by Shaikh al-Hind. That is, when the ulul albaab, having successfully traversed the process of iman-e-`aqli, hear the call of a prophet, they instantly answer his call. This is so because the call of the prophet is based on truths and realities that ulul albaab have already grasped intuitively by their intellects. Hence, the call of the prophet seems to them as nothing more than the echoes of truths reverberating in their own hearts. Upon accepting the call of a prophet, their emotions and feelings are spontaneously articulated in the form of a supplication:

“Our Lord! We have heard the call of one calling (us) to faith `Believe in the Lord' and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You promised unto us through Your prophets and save us from shame on the Day of Judgment: for You never break Your promise.” [al-Qur’an 3:193-194]

We should pause at this juncture to reflect upon the significance of du’a (supplication) in Islam. According to two sayings of the Prophet (SAW): du’a is the essence of `ibadah (worship); and du’a is itself (a form of) `ibadah. This is due to the fact that du’a is the link between the Lord (SWT) and His slaves by which the slaves communicate to their Lord (SWT), call upon Him and converse with Him (SWT). In addition, du’a is a manifestation of faith for it proves that the believer recognizes the Lord (SWT) as All-Hearing and All-Seeing, that He (SWT) alone can answer his call for He (SWT) is All-Powerful and has Absolute Authority over all matters.

Condition of the Faith of True Believers

Within the Qur'anic discourse, the people whose faith in Islam is the result of intellectual and audition based faiths are termed siddiqeen (singular siddeeq). The major characteristic of siddiqeen, which distinguishes them from other believers, is that they leap forward to accept a prophet’s call without amoment’s hesitation. They are likened to the believer who, after performing wudu` (ritual purity), impatiently waits for the prayer-call and the moment the call is sounded scurries to the masjid. Among the siddiqeen, the personality of Abu Bakr (RAA) is prominent about whom the Prophet (SAW) said: whosoever I invited to Islam took some time to accept it except Abu Bakr (RAA), who did not hesitate even for a moment. It is for this reason that Abu Bakr (RAA) is called “al-siddeeq al-akbar” (The Greatest siddeeq i.e. testifier).

We must ponder why this was so? It was because Abu Bakr (RAA) had no difficulty in accepting the Prophet’s (SAW) call for the call was nothing more than a reverberation of Abu Bakr’s (RAA) own thoughts

and beliefs that he had come to accept having traversed the process of iman-e-`aqli. Abu Bakr (RAA) was

not the lone case however. In that land of vulgar paganism and polytheism, a land sunk deep in the darkness of ignorance and backwardness, there were individuals whose hearts were illumined with the light of tauheed (Unity of God) and whose inner nature was pure and pristine. Among them, as stated above, was Abu Bakr (RAA) who had never associated gods with Allah (SWT); just as the Prophet (SAW),

Abu Bakr (RAA) was also a follower of tauheed from day one. Same was the case with Uthman bin `Affan (RAA) and Sa`eed bin Zaid (RAA), both of whom were among the ten companions given the glad-tidings of Paradise in their lifetime. In this very land lived the father of Sa`eed bin Zaid (RAA), named Zaid bin ‘Amr bin Nufail – who died before the revelation descended upon Prophet Muhammad (SAW) – about whom it is known that he used to supplicate while clinging to the drapes of Ka’bah: “My Lord! I want to worship You alone. I proclaim my disassociation with all these false-gods that the people of Makkah worship. I want to worship none except You, but do not know how!” In this very land once roamed a man by the name of Waraqah bin Naufil who renounced paganism and sought to discover the True Reality of life. His search took him to Syria where he learned the Hebrew language and converted to Christianity. At the time when the first revelation descended upon the Prophet (SAW), his (SAW) wife Khadijah (RAA) took the Prophet (SAW) to Waraqah. Waraqah confirmed that the man who appeared to the Prophet (SAW) was the same angel who had descended upon Musa (AS) and Isa (AS). He further informed the Prophet (SAW) that he wished to live to see the day when the people of Makkah would force him (SAW) out of the city so that he can help him (SAW). However, he died soon thereafter. In summation, the siddiqeen are characterized by sound intellect and pristine pure nature; people whose iman is the result of both iman-e-a`qli and iman-e-sam`ee. The Qur’an mentions them in another place:

“And when they listen to the revelation received by the prophet you will see their eyes overflowing with tears for they recognize the truth: they pray: ‘Our Lord! We believe! Write us down among the witnesses.’” [al-Qur’an 5:83]The especial regard for the siddiqeen by Allah (SWT) is evident from the fact that their supplication (ayahs 192-194) mentioned above is promptly responded to by their Lord (SWT): “And their Lord has accepted of them and answered them (their prayers): ‘Never will I suffer to be lost the work of any of you be he male or female: You are members one of another (equal to one another).” [al-Qur’an 3:195]

Spiritual Equality of Men and Women

Ayah quoted above states the view of Islam in relation to the equality of men and women. The Ayah refers to the fact that men and women enjoy an equal status in the domains of spirituality, morality and seeking of religious stature. The apparent differences in disposition and bodily makeup of the two genders is only for sociological reasons. Whereas, in reality, when it comes to virtuous deeds, charitable works, and working for the cause of Islam, there is absolutely no difference in the status of two genders.

The field is wide open for both genders to outdo each other in these arenas. No efforts of anyone shall be lost, whether male or female. This is evident from the fact that due to their spirituality, morality and purity, many great and exalted women – for example, Maryam (RAA), Khadijah (RAA), `Aisha (RAA) and Fatimah (RAA) – will outdo, surpass and be elevated much higher above the ranks of a great number of men in the Hereafter.

A Glimpse of Siddiqeen’s Character

The remaining Ayahs of the passage portray the personality traits of the siddiqeen: “…those who have left their homes or been driven out or suffered harm in My cause and killed and were killed. Surely I will blot out from them their iniquities and admit them into gardens with rivers flowing beneath; a reward from the presence of Allah and with Him is the best of rewards.” [al-Qur’an 3:195]

The above Ayah mentions hijrah which is usually understood in a limited sense of migration. However, it may be taken here in its widest sense. The literal meaning of hijrah is: “to part”, “to leave”, and “to abandon”. This abandoning admits of various stages and levels during the course of a person’s life. The Prophet (SAW) was questioned: “Which hijrah is the greatest?” To this he (SAW) replied, “That you abandon all that is disliked by your Lord”. This defines the first stage of hijrah:,that of abandoning all haram (unlawful) practices. The final stage is the one mentioned in the passage under discussion: to leave one’s homeland where it becomes impossible to adhere to one’s religion and migrate elsewhere for the sake of Islam. Hence, siddiqeen are people who give up all actions disliked by their Lord (SWT); they even part from their families if they insist on disobeying Allah (SWT) and, in the final analysis, if it is so required, they leave their homelands and migrate to another place to uphold their faith and to act on Islamic injunctions in their totality. The next portion of the Ayah refers to those who were “driven out.” One may object to this assertion and instead say that the Makkans did not ask the Muslims to leave Makkah. In fact they wanted to keep them there. However, the fact of matter was that the persecution meted out to the Muslims had become so severe that it became impossible for them to stay in Makkah. Hence, the Muslims were forced to leave their houses in Makkah and migrate elsewhere to freely practice their faith in peace and security.

The severity and extent of the persecution dished out to Muslims is mentioned in the next portion as “suffered harm in My cause”. The physical torture of Bilal (RAA) and Khabbaab (RAA) and the murders of Sumiyyah (RAA) and Yasir (RAA) are only few examples of oppression and tyranny suffered by the Muslims at the hands of the pagan Makkans. One may ask: what was the crime of these individuals? It was nothing more than that they renounced the pagan ideology and practices of their godless society and proclaimed their belief in the Unity of God (SWT) and divine messenger-ship of Muhammad (SAW).

Thus far the conditions mentioned were those of Makkan life. Now the Ayah mentions the struggle experienced in the life of Madinah as: “killed and were killed.” In Makkah, the Muslims were commanded to refrain from retaliation, however, this restriction was lifted in Madinah and they took to the battle field. In this endeavor they fought, killed, and were killed themselves. The martyrdom on the battle field for the sake of Truth, justice and peace is the highest good, the epitome of virtuous conduct in Islam. Hence, the siddiqeen are not just the people of spiritual pursuits alone; rather, they fully partake of the struggles and hardships of life, without seeking escape to jungles and mountains. They are so dynamic and full of religious conviction that they do not hesitate to move forward in the battlefield and lay down their lives for the cause of their faith. For this service and loyalty, they are promised by their Lord (SWT): “Surely I will blot out from them their iniquities”; that is, all mistakes and sins (major and minor) committed by them will be washed away in return for their struggle for Islam and hardships suffered in this cause. More than this, they will be admitted “into gardens with rivers flowing beneath; a special reward from Allah”. The mention of “special reward from Allah” is of particular importance. These rewards shall be bestowed upon them from special treasures of Allah (SWT) possessed only by Him. The final words of the passage, “with Him is the best of rewards”, should be heeded. Our whole life is defined by struggles and hardships. We struggle, toil and labor for the sake of our children, our careers, for other worldly benefits, but none of these objects of fancy provide us any certainty of due payback. Often all such worldly efforts fail and in the end we are left with nothing but sorrow and loss. However, every deed, every investment and every moment spent for the sake of Allah (SWT), for His cause, for His deen is saved and earns blissful eternal life for the rewards of such endeavors are everlasting. Consequently, only Allah (SWT) has the Power and the Authority to

fully recompense all our deeds in due proportion.

Lessons From History- Dr. Israr Ahemad, Part 10/10

2012-03-11T20:07:00.023+05:30

The Impending Doom

Under the prevailing circumstances, therefore, the possibility of an Islamic Revolution in Pakistan in the foreseeable future is almost non-existent. But to give up all hopes would be tantamount to giving in against the forces of disbelief. As a matter of fact, nothing is beyond the power of Almighty God, and it is only on the basis of our reliance on His succor that we are able to keep the hopes of a bright future alive.

Moreover, we also have in our minds a similar phase during the struggle of Prophet Muhammad (SAW) when, after the death of his only apparent support his uncle Abu Talib in the 10th year of Prophethood, the chances of an Islamic Revolution in Arabia appeared thin and bleak. It could have been assumed that the leaders of Quraysh would kill the Prophet and thereby terminate the whole movement.

Desperate to find a new base, Prophet Muhammad (SAW) went to Ta’if, but was violently rejected there and forced out of the town. Returning to Makkah, he realized that he would be immediately killed upon entering the city, and was therefore forced to ask for the protection of Mut‘im Ibn Adi. The gentleman who never embraced Islam arrived at the outskirts of Makkah, and, together with his six armed sons, escorted Prophet Muhammad (SAW) to the city, announcing his protection. Even after these utterly hopeless conditions, however, the Islamic movement not only survived, but the greatest revolution of all times was achieved in the Arabian peninsula within the next ten years.

Thus, even though the present conditions in Pakistan are extremely discouraging especially in relation to the growing influence of Washington, which has a particular antipathy towards Islamic fundamentalism and revivalism we are still hopeful that our country and the adjoining areas would form, sometime in the very near future, a genuine Islamic State. As for the question “When shall that be?” the following answers can be quoted from the Holy Qur'an:

They surely take it to be far away, but We see it very near! (Al-Ma‘arij 70:6,7)

and

Say: “I do not know if what is promised to you is near, or if my Lord will prolong its term.” (Al-Jinn 72:25)

However, there are two distinct possibilities for our immediate future: Either we will turn towards Allah (SWT) in repentance, in which case the impending punishment shall hopefully be revoked, or we will continue to sink even deeper into sinfulness, in which case and it is not easy to face these bitter realities we might suffer a really major disaster, and only then shall we wake up from our slumber. The choice is ours; though, unfortunately, we have so far been opting for the latter.

Aldous Huxley has said that the most important of all the lessons that history has to teach is that men do not learn very much from the lessons of history. The events of the last four thousand years, as narrated very briefly in these pages, clearly show how God the Almighty punishes His “beloved” people whenever they transgress His commands. In this context, Pakistani Muslims are already feeling the pangs of minor punishments from Allah (SWT), and, unless we repent, a major episode of Divine retribution seems imminent, the signs of which are already in the air. In the words of Jesus Christ, “Already the ax is laid to the roots of the trees; and every tree that fails to produce good fruit is cut and thrown on the fire” (Luke 3:9).

Repentance: The Only Way to Salvation

What needs to be done, therefore, if we are to escape from the impending catastrophe, is to turn towards Allah (SWT), repent truly, and make a solemn vow to practice Islam in its totality.

The starting point of collective repentance of a nation is repentance by its individual members. This must include a real feeling of regret, a firm resolve never to repeat the sins, followed by actual change in behavior, and, in the case of any violation of the rights of other human beings, an appropriate compensation or asking for forgiveness from the aggrieved party. This individual repentance, if performed with its true spirit, does guarantee forgiveness from Almighty Allah (SWT) in the Hereafter. It does not mean, however, that the individual will escape any collective Divine punishment that might befall his nation (Al-Qur’an Al-Anfaal 8:25), except in the case when he had used all available resources and had tried his utmost to persuade others to give up their sinful practices (Al-Qur’an Al-A‘raaf 7:165).

The desired state of collective repentance can be achieved only when first of all a considerable number of individuals would repent and mend their ways; then they unite themselves into a cohesive force and change the main trend of the society by their exhortation and persuasion, their enjoining the good and forbidding the evil, leading to a revolution in thought as well as behavior. And then, in order to change the whole politico-socio-economic setup, a popular resistance movement would have to be launched, which will bring about the desired transformation through a non-violent revolutionary struggle. At the same time, a strong nucleus of Iman or true faith has to be created within the educated classes, especially among the intelligentsia, which would act as a center for rekindling the light of Iman throughout the whole society, and thus generate an intellectual base and popular support for the revolutionary struggle The establishment of the Islamic System of Social Justice would then represent our collective repentance.

Epilogue

Prophet Muhammad (SAW) has prophesied that a time would come when the Muslims, though great in number, would be as weak and ineffective as the scum on the surface of flood waters.

One can hardly doubt that we are living in that age. Our miserable state of existence, as we have seen, is the direct result of our own deeds: Our turning away from the guidance of the Holy Qur’an and the way of Prophet Muhammad (SAW). Fortunately, our salvation in the Hereafter and our prosperity, honor, and domination in this world are a matter of choice rather than luck.

We have been suffering from the ill effects of our sins for too long. Has the time not yet come for the hearts of the believers to be moved and soften? Or are we waiting for The Punishment to appear right before our eyes?

It’s time to wake up; it is also the time to act.

Lessons From History- Dr. Israr Ahemad, Part 9/10

2012-03-05T20:05:00.001+05:30

Armageddon!

It is interesting to note that prophecies regarding an ultimate World War between the forces of Good and the forces of Evil are also found in the Christian tradition. The highly cryptic and symbolic language of the last book in the New Testament the Revelations of John is often difficult to interpret, but the references to the beast and the false prophet resembles closely the Muslim concept of Dajjal; the woman riding the beast most probably refers to the Jews and their revival; the rider coming on the white horse seems like representing the Second Coming of Prophet Isa (AS). Here are a few excerpts:

I saw three foul spirits like frogs coming from the mouths of the dragon, the beast, and the false prophet. These are demonic spirits with power to work out miracles, sent out to muster all the kings of the world for the battle on the great day of God the sovereign Lord. (16:13,14)

...I saw a woman mounted on a scarlet beast which was covered with blasphemous names and had seven heads and ten horns... I saw that the woman was drunk with the blood of God’s people, and with the blood of those who had borne their testimony to Jesus... the angel said... the beast you saw was once alive, and it is alive no longer, but has yet to ascend out of the abyss before going to be destroyed. (17:3,6-8)

I saw heaven wide open, and a white horse appeared; its rider’s name was Faithful and True, for he is just in judgment and just in war... The armies of heaven followed him... Out of his mouth came a sharp sword to smite the nation; for it is he who will rule them with a rod of iron... I saw the beast and the kings of the earth with their armies mustered to do battle against the rider and his army. The beast was taken prisoner, along with the false prophet who has worked miracles in its presence and deluded those who had received the mark of the beast and worshipped its image. The two of them were thrown alive into the lake of fire with its sulfurous flames. The rest were killed by the sword which came out of the rider’s mouth, and the birds all gorged themselves on their flesh (19:11,14,15,19-21)

I saw an angel coming down from heaven with the key to the abyss and a great chain in his hand. He seized the dragon, that ancient serpent who is the Devil, or Satan, and chained him up for a thousand years; he threw him into the abyss, shutting and sealing it over him, so that he might not seduce the nations again till the thousand years were ended. After that he must be let loose for a little while. (20:1-3)

The site of the final battle against the Anti-Christ is said to be Armageddon (Revelation 16:16), located in the

ancient stronghold of Megiddo, roughly 15 miles south-east of Jerusalem.. The word Armageddon has now come to mean the final battle between the forces of Good and the forces of Evil.

Dajjalian System of Life

It is important to distinguish between Dajjal the individual, and Dajjal as a world-wide intellectual and social phenomenon based on materialism and atheism. The latter is manifested as the philosophical outlook that has taken shape during the last few centuries in Europe, as well as the culture and life-style based upon that Godless outlook. The system of life which is predominantly materialistic and which dominates the entire globe today is actually the “Dajjalian System” itself, whereas the greatest defender of that system will be Dajjal the individual.

As we have seen earlier, the innovations introduced by St. Paul in the original teachings of Prophet Isa (AS) had led to the genesis of a completely new and different religion. The highly irrational claim of Trinity ultimately resulted in the divorce between two natural allies, religion and reason. The conversion of Caesar Constantine in 313 C.E., and of the entire Roman Empire during the next hundred years or so, turned out to be the starting point for the establishment of Christian Theocracy in Europe. The huge vacuum created by the Pauline idea of abolition of the Mosaic law was then filled with the virtually unlimited authority of the Church, represented by the infallible Pope. During the Middle Ages the Church and the clergy ruled the masses with an iron hand, oppressing and exploiting them in the name of religion, while discouraging any inclination towards science or rationalism.

The Aristotelian system of cosmos, as adopted by Ptolemy, was already incorporated into the Christian theology. As a result, when Copernicus, Kepler, and Galileo opposed the Geocentric doctrine and proposed Heliocentric views based on their scientific observations, the Church condemned and vehemently opposed them as heretics, thus starting the unfortunate rivalry and rift between Science and Religion.

The scientific and rationalistic movement in Europe, therefore, came face to face with the powerful religious establishment of the Church. The latter used all its resources to halt this new wave of progress towards knowledge and learning, but succeeded only in producing among the masses a deep mistrust of all things connected with religion. The ruthlessly unfavorable attitude of the clergy caused a reactionary feeling of hatred against the Church, and then against the very idea of religion itself.

The development of science and philosophy in Europe, therefore, was forced to take place in an environment which was hostile to religion, and this hostility has since then permeated deep down into the very roots of Western thought. The world-view and civilization that grew out of this materialistic frame of mind is what we call the “Dajjalian System” of life. The hallmark of this system is a profound shift of emphasis from God the Almighty to the material universe and laws of nature, from spiritual pursuits to sensual gratification, and from salvation in the life-after-death to material prosperity in this world.

Human beings have been endowed by Almighty Allah (SWT) with two distinct sources of knowledge, that is, (a) information gathered by the senses and their interpretation by means of reason, intellect, and logic; along with (b) Revelation, in order to acquire knowledge of the ultimate realities and also the practical guidance for living a just, virtuous, and balanced life. However, the unfortunate shift of emphasis mentioned above resulted in a serious imbalance in the modern thinking process.

Thus, while humanity has made an incredible amount of progress with regard to science and technology, we see that, correspondingly, religion and morality have undergone unprecedented decay and decline. As such, the Western civilization can be described as possessing only a single eye, epistemologically speaking. In other words, it has invested everything it had into a single source of knowledge Reason and Science while totally ignoring the other, equally important, source of knowledge Revelation from the Heavens.

The system of life resulting from this materialistic mental attitude is characterized by a morbid preoccupation with collecting things and accumulating money. The corner stone of the Dajjalian System is the producer-consumer process, which is promoted as the ideal way of life. Highly sophisticated means are employed to convince the masses that they want newer and more expensive products, so that they can be made to work continuously in order to earn the money to pay for the goods and services they don’t even need.

The life blood of the Dajjalian System is usury, which is used to subjugate individuals as well as entire nations so that they can be controlled and manipulated by a financial aristocracy. The masses are encouraged to work hard, to enjoy their weekends, to uncritically digest whatever the media feeds them, and to invest all their time and energy in the pursuit of material well-being and sensual gratification. Humans are being reduced to the level of beasts. Endless consumption of products has become the dominant life-style of our times, and people have been made conditioned to measure each other on the basis of wealth and affluence, rather than character and morals. A whole entertainment industry has been created to keep the minds of the masses occupied whenever they are not working.

The entire system is geared so that the overwhelming majority is deprived of either the time or the energy to give any serious thought to the nature of existence, to the Creator, to the accountability in the Hereafter or to the exploiters. Dajjal the individual will represent the interests of those who are financially exploiting the whole world, against those who are being exploited. After the Armageddon, a Just Social Order will replace the present Dajjalian System, and there shall be no more exploitation.

The Identity of Dajjal

The ultimate battle between the forces of Good and those of Evil requires a world that is highly polarized along ideological lines, and this has already started to take shape. The various Islamic movements throughout the world are clear proofs that more and more people are realizing the defects and inherent evils of the Dajjalian System, and are coming in contact with the true sources of knowledge, that is, the Holy Qur’an and the Sunnah of Prophet Muhammad (SAW). The guardians of the status quo and the defenders of the New World Order, along with their agents and stooges, have already smelled the revolution that is taking shape in the form of Islamic Resurgence, and have started to try and suppress the idea whose time has come. The ultimate futility of their efforts is inevitable.

The Western and predominantly Christian countries of the world, as we have discussed above, are virtually being controlled by a very powerful Jewish minority a recent accomplishment of which was the destruction of the military might of Iraq in the Gulf War. The next item on the Jewish agenda is the creation of Greater Israel, as well as the reconstruction of Solomon’s Temple at the site of Al-Aqsa Mosque. It seems likely that the Jews would try to orchestrate another war between the West, mainly the United States, and the Arab Muslims, most probably on the pretext of dealing with the threat of Islamic fundamentalism.

Along with their sinister plan to gain control over the whole world through financial institutions much of which has already been achieved the Jews are also waiting for their Promised Messiah who would help them recapture the glory of David and Solomon. The Messiah was, in fact, none other than Prophet Isa (AS), but they opposed and rejected him and tried their very best to have him crucified, though he was miraculously saved by Almighty Allah (SAW).

During the long series of imminent battles in the Middle East, Dajjal the individual would come forward who is most probably going to be an orthodox and fundamentalist Jew claiming to be the Promised Messiah and would lead his followers to the de facto creation of Greater Israel (which is supposed to include parts of Egypt, whole of Jordan and Syria, major portions of Iraq, southern Turkey, and northern Hijaz up to the holy city of Medinah). It will be at this crucial juncture of history that Almighty Allah (SWT) will send the real Christ, with the mission of exterminating the Jews and their leader, Dajjal, the false prophet.

About Prophet Isa (AS)

Although the exact nature of the ascension and reappearance of Prophet Isa (AS) is incomprehensible to us, and although these events are beyond the realm of normal human experience, they are by no means impossible. The rationalists among us tend to express serious doubts and lack of conviction about this authentic Islamic belief, but the fact is that our belief in the ascension and reappearance of Prophet Isa (AS) is based upon various indicators of the Holy Qur’an as well as explicit and unequivocal traditions of Prophet Muhammad (SAW). The prevalence of materialistic thinking, especially under the influence of the now outdated Newtonian Physics, has caused many of our intellectuals to reject the possibility of miracles. But it must be kept in mind that a miracle, by definition, represents a breakdown in the usual physical laws of the universe, and a special creative feat of Almighty God is manifested from out of the ruins of that broken law.

All natural laws have been established by Allah (SWT), and He is able to suspend any of them for any period

of time. He is Omnipotent, able to do all things.

It seems, on the basis of the predictions of Prophet Muhammad (SAW), that both the Jews and the Arab Muslims will become the targets of Divine retribution in the final battles but with a marked distinction. The condemned Children of Israel are going to be completely destroyed at the hands of their own prophet, Prophet Isa (AS), just as numerous other nations were removed from the face of the earth because they committed the crime of rejecting their respective messengers. On the other hand, the Muslims especially the Arabs will receive their share of punishment for turning away from the Holy Qur’an, but afterwards the survivors will be able to repent and mend their ways, paving the way for the beginning of the second phase of the domination of Islam.

From Dishonor to Exaltation

We had started our discussion with the assertion that the Muslim Ummah of today is a pathetic, miserable, and extremely humiliated group of people. The cause of this unfortunate state of affairs, as we have seen, is our own wrongdoing, our own sinful behavior, our own deviations from the straight path. It follows that the only way to escape from continuing Divine punishment and to regain our lost glory is to repent with the true spirit of repentance and to rectify our corrupted ways.

We the Muslims are the custodians of the last message of Allah (SWT), representatives of the God- given system of life (Deen al-Haq), and intermediaries between Prophet Muhammad (SAW) and the entire humanity. This means that it is our primary duty to struggle for the establishment of the perfect way of life, viz., Islam and its system of Social Justice, initially in a specific territory and then throughout the entire globe. According to the Holy Qur'an:

You are the best of community that has been raised up for the (guidance of) humanity; you (are therefore supposed to) enjoin the good, forbid the evil, and keep your own faith firm in God. (Aal-e-Imran 3:110)

Strive in the way of God with an endeavor worthy of Him. He has chosen you...in order that the Prophet be a witness against you, and you be witnesses against mankind. (Al-Hajj 22:78)

Thus We have appointed you a middle people (between the Prophet on one hand and the humanity on the other), so that you be witnesses against mankind, and the Messenger be a witness against you. (Al- Baqarah 2:143)

Although this formidable but sacred duty of delivering the message of Islam to the entire mankind is the collective responsibility of the whole Muslim Ummah, God the Almighty does not burden any soul beyond its capacity, and therefore it is primarily the obligation of Arab Muslims, as the Holy Qur'an was revealed in their own language.

However, after the termination of Prophethood, Allah (SWT) made a special arrangement to renew and revive the Ummah and her mission. Thus, after every three or four generations, i.e., after about every hundred years or so, a pious reformer appears among the Muslims to clarify and rejuvenate the original teachings of Islam. What is most significant in this respect is the fact that, during the first millennium of Islam, all of these reformers appeared almost exclusively in the Arab world. After the destruction of Baghdad in 1258, the academic and intellectual center of Islam started to shift towards the Indian subcontinent until, at the start of the second millennium, this part of the world became the main nucleus of Islamic reforms and revivalist movements. Thus, unusually great personalities have appeared here during the last four centuries, including Sheikh Ahmad Sirhindi (11th century Hijrah), Shah Waliyullah Delhvi (12th century), Sayyid Ahmad Barelvi (13th century), and more recently, Maulana Mehmood Hassan Deobandi, Allama Muhammad Iqbal, Maulana Muhammad Ilyas, and Maulana Abul A‘la Maududi (14th century). Now the question arises: Are all these sincere efforts of the last four hundred years to go in vain? We believe the answer is an emphatic NO!

It seems that the burden of Arab Muslims has largely been shifted on to the shoulders of the Muslims belonging to the Indian subcontinent, and, especially after the claims and promises made during the movement for independence, the task of reviving Islam as a living force has now become the paramount responsibility of Pakistani Muslims. In view of the efforts undertaken during the last four centuries, this also appear to be their destiny. Especially significant in connection with the role of Pakistani Muslims are the traditions of Prophet Muhammad (SAW), which allude to the fact that our part of the world is going to be the starting point for the global Islamic domination; these traditions are given below:

(1) Ibn Maja (RA) has narrated on the authority of Abdullah Ibn Harith (RAA), that Prophet Muhammad (SAW) is reported to have said that during the battles before the Doomsday: “Armies emerging from the East shall advance, and after conquering one country after another, they shall help and strengthen the authority of Mahdi.”

(2) According to another tradition narrated by Imam Tirmidhi (RA), on the authority of Abu Huraira (RAA), Prophet Muhammad (SAW) is reported to have said: “Black banners shall emerge from Khurasan (i.e., areas which are now included in Afghanistan and Pakistan), and no force will be able to stop them until they are inserted in Aelia (Jerusalem).”

These prophecies mean that there shall be in the future an Islamic State in the areas which today comprise Afghanistan and Pakistan (and perhaps also those which are included in Iran and Central Asia), so that during the final series of battles in the Middle East, armies from this part of the world will advance to fight against Dajjal under the leadership of Mahdi. A similar prophecy is also found in the Book of Revelation:

The sixth angel poured out his bowl on the Great River, the Euphrates; and its water was dried up to prepare a way for the kings from the east (16:12)

It must be understood that now, after the subjugation of the entire Arab world at the hands of the New World Order, it is only our part of the world that has the potential for standing up against the nefarious designs of the global power-brokers, and to resist the rising tides of the Jewish/Zionist hegemony. In view of the traditions of the Prophet (SAW) given above, we are sure that the areas now included in Pakistan, Afghanistan, and Iran (the ancient Khurasan) have a very special significance in the Divine scheme.

The State of our Affairs

We believe on the basis of the sayings of Prophet Muhammad (SAW) and also because of the fact that the revivalist efforts of the last four hundred years have largely been concentrated in the Indian subcontinent that the process of the global Islamic Revolution is going to start from our part of the world.

Despite these high hopes and optimism, however, one must admit that the conditions are extremely depressing and almost totally hopeless at the moment. As far as our own homeland is concerned, the history of the last half a century is clear proof of the truth that we have done everything in this country except what we were supposed to do in order to promote and substantiate its Islamic ideological character. We have followed every ideology except the one we should have. We have utterly and completely failed to live up to the claims and promises made during the struggle for independence in the 1940’s.

During the years just prior to independence, we openly made solemn promises with Allah (SWT) that Pakistan will represent a true Islamic State. This meant that we had recognized Islam not just as a system of beliefs and individual morality alone, but also as the only sources and criterion for our social, legal, cultural, economic, and political systems. *The sense of a separate identity that became the basis of the idea of Muslim Nationhood was neither racial or linguistic in origin, nor based upon a common homeland, but it was founded upon our unique ideology, viz., our deep affiliation with and commitment to Islam.

The most crucial purpose behind the idea and struggle for Pakistan was Islamic renaissance and revival. As the ideologue of Pakistan Allama Muhammad Iqbal explained in his famous presidential address at Allahbad, a Muslim state was meant to be “for Islam an opportunity to rid itself of the stamp that Arabian imperialism was forced to give it, to mobilize its law, its education, its culture, and to bring them into closer contact with its own original spirit and with the spirit of modern times.”

This means that today we are living in a paradox. Although our country owes its existence to the Islamic ideology, we have so far failed to make any meaningful progress towards the implementation of that ideology. This also means that by refusing to honor our pledge with Almighty Allah (SWT), we are ourselves responsible for inviting His anger and His retribution. The pathetic state of our affairs is, therefore, nothing but a manifestation of Divine punishment.

At an ideological level, our intelligentsia is almost completely in the favor of liberalism and permissiveness, a point of view based upon the materialistic and atheistic frame of mind which has been imported from the West. Thus, immodesty and licentiousness is being promoted in the name of entertainment and culture as the ideal standards of behavior for our young men and women. Morally, we are probably the worst group of people on the face of the earth. What to speak of Islamic ethics, we are even devoid of basic human values, as lying, cheating, and hypocrisy have become integral parts of our national character.

As for Islam itself, the majority of our uneducated and semi-educated population tend to treat their faith as only a set of dogmas which has nothing to do with a person’s value structure. Among the educated classes, most are suffering from various degrees of atheism, skepticism, and agnosticism. A big chunk of our religious community is busy running after wealth and power, and the menace of sectarianism, which is continuously being fueled by them, has added another ominous dimension to the already worsening national chaos. And those who should help stop this madness our political leaders are themselves busy competing for their domination. The dangerously irresponsible and often illogical rhetoric that appears regularly in our national press is ample evidence that most of them don’t care about anything but power.

They make lovely promises of prosperity for the common man, but that poor fellow is often the last person on their list of beneficiaries.

Lessons From History- Dr. Israr Ahemad, Part 8/10

2012-02-29T20:03:00.001+05:30

Allies of One Another

The early Christians were generally considered as nothing more than a Jewish sect, but with the passage of time the alien concepts implanted by St. Paul Trinity, Atonement, Abolition of the Mosaic Law made them a different people altogether. The initial three centuries of the Common Era were characterized by severe persecution being inflicted upon the Christians, a considerable segment of which still consisted of Unitarians, at the hands of both the Jews and the Romans. However, the whole situation changed dramatically when the Roman Empire embraced Christianity, as a result of which the Jews became the target of official harassment and oppression.

As the Christians saw it, Jews were guilty of “deicide,” the murder of their God, and therefore they excluded the latter from the mainstream of socio-economic life. This trend continued unabated in the Middle Ages, often manifiesting as wholesale killings of the Jews. In 1096, for example, the Crusaders on their way through France and Germany massacred thousands of Jews. Widespread killings took place in 1146 by the armies of the second Crusade. More than a thousand Jews were hanged in England, in 1234, for allegedly circumcising a Christian boy. In 1290, Jews were banished from England by King Edward. In 1350, they were held responsible for the spread of plague, and hundreds of thousands were murdered in Europe. They were forced to live together under subhuman conditions called “Ghettos.” Religious courts, or “Inquisition,” ordered the burning of thousands of Jews during the 15th century, and these events were witnessed and celebrated as popular holidays.

Ironically enough, during more than a thousand years of humiliation and persecution, the only respite of peace and prosperity enjoyed by the Jews was in the Muslim territories. Jewish historians like Abba Eban and Solomon Grayzel have acknowledged and recognized their “Golden Age of Diaspora” the period of Jewish affluence and growth in Muslim Spain. When the Arab rule came to end in 1492, and the Jews were immediately expelled from Spain by the Christian rulers Ferdinand and Isabella, they were given refuge and asylum in the Ottoman Empire. Large population of Jews continued to prosper peacefully in Iraq, Syria, Yemen, and Egypt, during the time when their brethren were suffering miserably in Europe, particularly in the Russian lands.

According to the Holy Qur’an, the hatred and enmity between the Jews and the Christians will last till the end of the world (Al-Ma’ida 5:14 & 64). However, we can clearly see that their mutual rancor underwent a very slow and gradual decline during the last few hundred years. The Qur’an seems to be saying, therefore, that the present coalition between the Jews and the Christians is only superficial and cosmetic as well as transient, and also that the end of the world is not very far.

We know that the Jews had always viewed themselves as a special breed of people, superior to the rest of the humanity as the “Chosen People of the Lord,” who are born to rule the Gentiles. As a result, they couldn't come to terms with their shockingly unexpected humiliation, and thus the episodes of Divine retribution instead of softening their hearts and producing in them a desire to repent and the willingness to atone for their collective crimes has produced in them a revengeful and malicious envy and a sort of diabolical bitterness.

It would of course be unfair to make sweeping generalizations because individual persons vary greatly, but as far as the collective psyche of the Jewish nation is concerned, it is undeniable that they have developed a deeply ingrained tendency to conspire and to maneuver things surreptitiously for their own gain, without ever appearing on the stage. It may be pointed out that this character of the Jews was already prominent during the days of Prophet Muhammad (SAW), and that it is this very inclination towards behind-the-scene subversive activities that has produced the present state of alliance and so-called friendship between them and the Christians.

The persecuted Jews were well aware that the only way to turn the table on their arch enemy, the Christians, was by way of minimizing the influence of religion over them and by debilitating the authority of the Church. Thus, they ingeniously used the spirit of rationalism that was already spreading form Muslim Spain into Christian Europe to make a breach in the bastion of Christian faith. As a matter of fact, the highly irrational and almost ridiculously illogical dogmas being enforced by the Church in the name of religion were never in a position to stand against the tide of Reason. The Renaissance in Europe was characterized by an intense interest in the physical world and in the knowledge derived from concrete sensory experience, and a decline in metaphysical beliefs and interest in the life after death, both of which were prominent themes during the Middle Ages. This rise of Reason, therefore, turned out to be the beginning of the end for Christianity and the onset of the domination of materialism and pragmatic morality. The European Jews by playing a key role in polluting the essence of rationalism with the evils of licentiousness and promiscuity, as well as with that of intellectual vagrancy which is euphemistically called “liberalism” were able to increase their influence in the Christian society. The rise of sexual permissiveness and the resulting breakdown of traditional family values in the West represents only one aspect of the defeat of Christian morality against the financial interests and the growing influence of the Jews.

At the same time, the rise of Protestantism and the movement for “Reformation” opened the gates of unlimited individual freedom and destroyed the unity of Christendom. Although usurious money-lending activity of the Jews had existed on a small scale throughout the middle Ages, the weakening of the Church, along with the liberal views of John Calvin (1509-1594) in Economics, ultimately led to an enormous rise in the previously prohibited practice of usury. The acceptance by the Christians that such transactions are unavoidable for economic growth and material prosperity made them willing hostages of the money-lending institutions banks, insurance companies, stock exchanges and the like all of which were, and still are, strongholds of the Jewish people. Today these financial institutions are the uncontested rulers of the Western World, particularly of Great Britain and the United States. The introduction of paper money instead of gold and silver has also greatly bolstered this wicked web of control and exploitation. This is how the Jews were able to take control of the affairs of the world without really exposing or endangering themselves.

This unnatural and artificial alliance between the Jews and the Christians the basis of the so- called New World Order is actually nothing more than the relationship between a parasite and its host, or between a master and his slave. One of the recent manifestations of this bizzare friendship is the decree issued by the Pope, exonerating the Jews from the two-thousand years old charge of crucifying Jesus Christ. The Holy Qur’an had prophetically warned us of the dangers of this coalition thus:

O Believers, do not hold Jews and Christians as your allies. They are allies of one another; and anyone who makes them his friends is surely one of them; and God does not guide the unjust. (Al-Ma’ida 5:51)

Before the Doomsday

It is an essential part of our faith as Muslims that we take the universe in which we live as created and contingent and not eternal. Unlike the early Greeks, who thought that the universe had always existed, the Holy Qur’an teaches us that ours is a very large but finite universe in terms of both space and time, and as such it has a definite beginning and a certain end. The following scenario emerges when we study modern cosmology from an Islamic perspective.

In the beginning, Almighty Allah (SWT) created a concentrated core of light-energy, and then, later on, He caused it to explode in a Big Bang, leading to the creation of time, space, and matter. This phenomenon of creation out of nothing represents the manifestation of divine command “Be!” The Big Bang did not happen at any specific place, as the “space” itself was created with this explosion. Similarly, it did not occur at any particular instant, as the “time” itself came into being with the Big Bang.

Since then, the universe has been continuously expanding, rotating, and evolving. At a predetermined point in the future, it will stop expanding, and from then on the contraction or folding-back phase of the universe will commence either due to the gravitational pull of the unseen matter exceeding the forces of expansion, or as a result of the swallowing up of entire galaxies by Black Holes leading ultimately to the Big Crunch, which is the disappearance of the cosmos in a catastrophic implosion, like the Big Bang in reverse.

The Big Crunch will be followed by another Big Bang, leading to the creation of a new universe that will last forever, and which will be totally different from our present universe, utterly beyond the realm of our imagination. We believe, on the authority of the Qur’an and Prophet Muhammad (SAW), in the rebirth of all humanity, their final judgment, the Hell and the Paradise, though the exact nature of that state of existence is simply inconceivable.

As far as the end of our own world is concerned, it seems that a major catastrophe will befall, destroying a part of our galaxy including the sun and the earth, and that this will happen well before the universal doomsday or the Big Crunch. It is this local doomsday that is referred to in the Holy Qur’an as the “Startling Calamity” or the “Inevitable.”

The Ascendancy of Islam

There are a few cryptic remarks in the Holy Qur’an regarding the events which will precede the Doomsday; these points are fully explained in the form of detailed prophecies that appear in the traditions of Prophet Muhammad (SAW). According to these prophecies four major events will happen before the end of the world; in chronological sequence, they are as follows:

(1) The Ultimate World War of human history, which will be fought predominantly in the Middle East;

(2) The appearance of Anti-Christ, or Dajjal, in the final phase of that war a leader who will inflict huge sufferings and destruction on Arab Muslims;

(3) The reappearance of Prophet Isa (AS), who will cause the extermination of Dajjal and his Jewish followers; and finally,

(4) The establishment of the system of Khilafah, or the domination of Islam, over the entire globe.

Except for the reappearance of Prophet Isa (AS), there is nothing supernatural or incredible in these prophecies, as we shall discuss shortly. The very idea of the global domination of Islam however, seems like a fool’s fantasy, keeping in view the present state of humiliation of the Muslims and their virtual enslavement by the New World Order.

Under the existing state of affairs, which is both distressing and disheartening, we must keep on reminding ourselves that the ascendancy of Islam over the entire globe is bound to come, as this has been emphatically foretold by none other than the Last Messenger of Allah (SWT) himself, may Allah’s peace and blessings be upon him. Although there is no such explicit and unequivocal guarantee in the Holy Qur’an, we find that both the minor and major premises of this syllogism are repeatedly mentioned, the inescapable conclusion of which is the ultimate establishment of world-wide supremacy of Islam. The major premise consists of the fact that Prophet Muhammad (SAW) was appointed a messenger and envoy of Almighty Allah (SWT) for the whole humanity (Al-Qur’an Al-A‘raaf 7:158; Al-Anbia 21:107; Al-Furqan 25:1; Saba 34:28; & Al-Jum‘ah 62:2,3), whereas the minor premise is represented by the Divine assertion that the true way of life or Deen al-Haq will be made superior over the entire system of life (Al-Taubah 9:33; Al-Fath 48:24; & Al-Saff 61:9), and that God the Almighty is going to perfect His Light despite all the resistance from the unbelievers (Al-Taubah 9:32 & Al-Saff 61:8). The logical conclusion that necessarily follows from these premises is that the real purpose and the ultimate aim of the advent of Prophet Muhammad (SAW) will be fulfilled only with the establishment of the ascendancy of Islam over the entire mankind, all over the world.This has been promised by Almighty Allah (SWT) in these words:

God has promised that He will surely make those of you who believe and do the right, vicegerents in the land, as He had made those before them, and He will surely establish their Deen which He has chosen for them, and He will surely change their state of fear into peace and security. (Al-Noor 24:55)

The Ascent of Humanity

The global domination of Islam also appears inevitable in the context of the idea of cosmic evolution, as explained in the following paragraphs:

In sharp contrast to all the materialistic theories of modern science, the Holy Qur’an teaches us that Allah (SWT) is the only real force behind every creative activity that takes place in the universe. The clear and obvious signs of purpose and direction in the cosmos indicate that there is an intelligent mind at work, as pure chance could only have produced total chaos. The cosmic existence, as the Holy Qur’an proclaims again and again, is something profoundly meaningful. The evolution of the universe in the direction of a predetermined goal is what provides everything with a single grand purpose. The universe is continuously in a process of evolution, constantly working to perfect itself.

According to Dr. Muhammad Rafiuddin (whose philosophy of history was mentioned earlier), the cause of the evolution of cosmos is the desire or the will of the Creator. This desire or will of Allah (SWT) is flowing in the universe as a current of consciousness, changing the universe with a view to bringing it to the stage of its highest perfection. This cosmic evolution can be described as taking place in several stages, as follows:

The first stage was that of physical evolution, from the Big Bang up to the time when simple chemical compounds grew into complex organic molecules, leading to the emergence of life on earth. This stage of purely physical change was directed by the Divine current of consciousness that continuously runs through all matter, causing it to behave in specific ways, commonly known as the “laws of nature.”

The second stage was that of biological evolution, when the same current of consciousness took the form of an indwelling life-force (compare Bergson’s élan vital), which directed the process towards the creation of the perfect animal, the Homo sapiens. It has been theorized on the basis of the pointers in the Holy Qur’an that, at this stage, Almighty Allah (SWT) selected a single pair of these human-animals, and endowed them with their spiritual souls; this was the creation of Adam and Eve, the primordial human pair.

The third stage was that of intellectual evolution, when the current of consciousness took the form of an urge for Beauty and Perfection, expressing itself in the love of an ideal (compare Freud’s Libido), guiding the process towards the climax of intellectual and psychological development, that was finally achieved in the personality of Prophet Ibrahim (AS).

The fourth stage was that of the collective social evolution of humanity, reaching its zenith in the life and teachings of Prophet Muhammad (SAW), when the true way of life or Deen al-Huq was perfected and the ideal system of social, economic, and political Justice was presented to the mankind in its final form.

At the present moment, humanity is passing through the final stage of its evolution. The Divine current of consciousness is still active in the collective mind of humanity, urging and guiding us towards the ultimate state of human perfection, i.e., towards the establishment of the global culture-civilization that will be based upon the teachings of the Qur’an. In this way the philosophy of Ideals, as developed by Dr. Muhammad Rafiuddin, makes it even more understandable how the global domination of Islam before the end of the world is inevitable from an evolutionary stand point.

This global domination of Islam has been clearly predicted in the sayings of Prophet Muhammad (SAW), three of which are quoted below:

(1) According to a tradition that is narrated by Imam Ahmad (RA) on the authority of Nauman Ibn Bashir (RAA), Prophet Muhammad (SAW) is reported to have said to his Companions: “The period of Prophethood will remain among you so long as Allah wills, then He shall cause it to end. After that, there will be Khilafah among you on the pattern of Prophethood, and this will last as long as Allah wills, and then He shall cause it to end. After that, there will be a reign of oppressive monarchy, and this will also last as long as Allah wills, and then He shall cause it to end. After that there will be a period of enslavement, and this will last as long as Allah wills, then He shall cause it to end. Finally, there will again be Khilafah on the pattern of Prophethood.”

(2) In another tradition narrated by Imam Muslim (RA) on the authority of Thauban (RAA), the Prophet Muhammad (SAW) is reported to have said: “Allah (SWT) folded up the whole earth for me (in a vision), so that I was able to see all the easts and all the wests, and surely the domination of my followers will be established over all those places that were shown to me by thus folding the earth.”

(3) Imam Ahmad (RA) has narrated, on the authority of Miqdad Ibn Aswad (RAA), that the Prophet of God (SAW) is reported to have said: “There shall be no house on the entire earth neither of bricks nor one made of camel’s skin but Allah (SWT) will cause the word of Islam to enter it, either with the honor of the one who deserves honor, or with the subjugation of the one who is defeated.” (That is to say, God will confer honor on some and they will embrace Islam, and He will cause the others to give up fighting and they will surrender before the rule of Islam.)

Kingdom

The Way to God’s Kingdom

Belief in the most certain event of Doomsday is part of our faith as Muslims, and, in this context, the global happenings of our age clearly indicate that the end of the world is probably a matter of near future.

This opinion is based upon the predictions of Prophet Muhammad (SAW), many of which have already come true in the world around us, and the stage is obviously being set for the final set of events before Doomsdaythe grand finale of the global drama. We shall now discuss these coming events which will precede the establishment of the domination of Islam, as disclosed by Prophet Muhammad (SAW).

Indications regarding the greatest World War of human history that appear in the Hadith collections are, in general, couched in allegorical language. It seems that The War will take place in three phases, and will be fought predominantly in the Middle East. During the first phase, Muslim and Christian armies will join hands and fight against a third force, the identity of which is uncertain. The allies will defeat their common enemy, but then serious discord and hostility will break out between them, leading to the second phase of The War characterized by fierce fighting between the Muslim and Christian armies. Initially the Christians will have the upper hand, and the Muslims will lose important strongholds like Turkey, Lebanon, Syria, and Iraq. Although during the first and second phases the Jews themselves will not take part in the battle, their resources, technical know-how, and their propaganda machinery will be used with utmost destructive effect against the Muslims.

According to the prophecies, at this point the Muslims will select a rightly guided man as their military and political leader. This leader, called Mahdi in Hadith literature, will reorganize and unite the Muslim forces against the Christians, shifting the fortunes of The War in favor of the Muslims.

The third phase of The War will commence with the appearance on the scene of an exceedingly cunning Jewish leader Dajjal or Anti-Christ. From then onwards the Jews will start to take active part in the fighting, and the combined forces of Jews and Christians will inflict heavy losses on the Muslims. At this stage Prophet Muhammad (SAW) has told in unequivocal words Prophet Isa (AS) will reappear to strengthen and reinforce the Muslim armies. He will deliver the final installment of Divine punishment to the Jews, and will kill their leader, Dajjal. The reappearance of Prophet Isa (AS) will mark the end of Christianity as a separate religion, and the most glorious and peaceful era of human history will commence.

This will be “God’s Kingdom on earth,” when the Deen of Allah (SWT) will reign supreme, and the world will enjoy unprecedented bounties and blessings of the Lord. This period of Khilafah on the pattern of Prophet-hood will last so long as Almighty Allah (SWT) wills; then, after this blissful era, the world will once again be filled with wickedness. All the faithful population of the world will die peacefully and calmly one day, just before the end of the world. In this way, only the unbelievers and the wicked shall be left to face the dreadful events of the Doomsday.

Lessons From History- Dr. Israr Ahemad, Part 7/10

2012-02-20T19:58:00.002+05:30

Islamic Resurgence

We are definitely indebted to the arduous and often un-acknowledged efforts by our Ulama, as they have succeeded in keeping the structure of traditional beliefs and rituals intact during the extremely unfavorable period of Western colonialism. However, the most significant aspect of the process of our revival concerns an entirely different type of response to the decline of Muslims. The forerunners in the revivalist movement include all those organizations and groups which were created with this very purpose in mind, i.e., to re awaken the Ummah and to re-establish the domination of Islam. Such groups and parties have categorically rejected the two common responses to Westernization: either withdrawing in the shells of tradition or blindly accepting whatever arrives from the West. Instead, they have emphasized again and again that Islam is not merely a collection of dogma, rituals, and customs, as are other religions, but that it is the God-given Deen, i.e., a complete way of life encompassing the whole spectrum of human activity, including its social, cultural, legal, economic, and political aspects. And, most importantly, like all other ways of life, Islam demands its complete and total ascendancy, and the struggle to establish that ascendancy is the duty of every Muslim For a number of centuries, India and Egypt have held the distinction of being the two most prominent centers of culture and learning in the Muslim world. It is hardly surprising, therefore, that the two major revivalist movements of the twentieth century Jama‘at-e-Islami and Al-Ikhwan Al-Muslimun rose from the Indian subcontinent and Egypt, respectively. Although, at a certain point in its history, the Al-Ikhwan Al-Muslimun of Egypt had become the focus of all revivalist aspirations due to its unprecedented fervor and widespread influence, the fact remains that the real superiority in this field too belongs to the Indian subcontinent.

The first person to invite the Muslims towards the struggle for Islamic revival in the Indian subcontinent was Maulana Abul Kalam Azad (1888-1958), who, during the early part of the present century, called for the establishment of “God’s Kingdom” through his pioneering magazines Al-Hilal and Al-Balagh, and, in order to reach that goal, formed a group known as Hizbullah. His ability to motivate the audience through a unique style of writing and oratory, which became especially prominent during the Khilafat Movement, made him a well-known public figure throughout the subcontinent, and his own sincerity and enthusiasm conquered the hearts of millions of Indian Muslims. If it were not for the opposition and obstructions created by some of the traditional scholars, he would have been selected as Imamul Hind (supreme leader of Indian Muslims) during the early 1920s. Disillusioned and frustrated by the lukewarm response from the religious establishment, Abul Kalam gave up his mission altogether, and, from then onwards, dedicated his life to the nationalist politics of India, until his death in 1958.

The echoes of his vehement and vociferous clarion call to the Qur’an and Jihad continued to reverberate in the four corners of Muslim India. Like the second runner in a relay race, another unconventional and courageous young man appeared on the scene with the firm resolve to continue the mission that was forsaken by Maulana Abul Kalam. He worked alone for nearly seven years as a journalist, presenting a methodology for the establishment of “God’s Kingdom” and the revival of Islam as a complete way of life. He then worked for sometime at Darul Islam an Islamic research academy established by Chaudhry Niaz Ali Khan, a devotee of Alma Iqbal. He finally laid the foundation of his own party in 1941, called Jama‘at-e-Islami, and started an organized movement. This young man was, of course, none other than Maulana Sayyid Abul A‘la Maududi (1903-1979).

The spirit of Islamic revivalism and the aspiration to establish the ideal Islamic system, as generated by the Jama‘at-e-Islami, has influenced a considerable section of Muslim youth in the Indo-Pakistan subcontinent. Simultaneously, the same spirit — initiated by Hassan Al-Banna when he established Al-Ikhwan Al Muslimun in 1928 — has been active throughout most of the Arab world. Although the widespread impact produced by these movements is beyond dispute, it must be realized that lack of a unanimous policy in relation to the all important matter of methodology has been responsible for the creation of a number of divisions among them, leading to the formation of various smaller parties and organizations.

For example, though the Al-Ikhwan Al-Muslimun in Egypt and Jordan has, in general, taken the path of peaceful social and political struggle, some of its dissatisfied offshoots have adopted violent and even terrorist methods for achieving the same objective.

However, such radical organizations, along with the enthusiasm of other non-violent but nevertheless revolutionary groups, have succeeded in bringing the goal of Islamic Resurgence a bit closer to reality at least in the eyes of the West. The whole phenomenon has produced a sense of alarm among the Western powers and their “Muslim” stooges, despite the fact that the actual achievements of parties like Takfir-wal-Hijra, Al-Jehad, Islamic Tendency Society, Jama‘a Islamia, Hizb-ut-Tahrir, and Islamic Salvation Front (FIS), are as yet far from the establishment of an Islamic state. One can have a number of disagreements with each of these organizations, but it has to be admitted that these movements represent, as a whole, the revivalist aspirations of the Muslim Ummah, and have become a force that has to be recognized at the international level. The role of the revolution in Iran and the rise of Shi‘ite fundamentalism is also significant in this respect.

Jewish Revival

As mentioned before, the beginning of the third and final phase of rise for the Muslims is coincidental with the temporary upswing of the Jews. It can be seen that, at the present moment, the upward trend in the history of the Muslim Ummah is not only very slow and gradual, but that it is still in its initial stages. On the other hand, the same trend among the Jews not only started much earlier, but that it has shown a far more rapid and swift progress. Thus, the ingenious scheme prepared by the “Elders of Zion” in 1897, and the political Zionism of Theodore Herzel (1860-1904), bore fruit within a short period of twenty years, resulting in the Balfour Declaration by the British Government on November 2, 1927, that paved the way for the “establishment in Palestine of a national home for the Jewish people.” Finally, the illegitimate state of Israel was born on May 14, 1948, with the British Government acting as midwife.

The situation at the moment is that not only Israel herself is a formidable military power, but the entire Western world is also there to support and patronize her, both economically and with respect to arms supply. The “Supreme Power” of our time — the United States of America — is practically in the tight grip of a small Jewish minority, who is able to exert an immense amount of control over its international policies.

This last mentioned fact has been forcefully proved by former US Congressman Paul Findley, in his best- selling book They Dare to Speak Out. More importantly, the global financial system is virtually in the hands of Jewish bankers, who, through the institution of interest or usury, have become powerful enough to command the obedience of entire governments. Finally, the monarchs and rulers in most of the Arab countries have either made their peace with Israel or are desperately looking for opportunities to demonstrate their servile acquiescence. It seems, therefore, that there is no power on earth that can prevent the establishment of “Greater Israel.”

Under these apparently hopeless circumstances only the predictions of the Holy Qur’an and Hadith can reassure us. According to these predictions, the third phase of rise for the Muslims will be accompanied by the global domination of Islam, which will last till near the end of the world, whereas the present rise of the Jews is going to be ephemeral. Moreover, as mentioned before, the conflict between the Jews and the Muslims is going to result, ultimately, in the total extermination of the former, according to the Divine law of “annihilation of the worst.” However, the most significant role in this conflict which is gradually warming up to its grand finale is going to be played by a third power, the Christians.

Third of the Trinity: The Christians

An interesting theme that is common to all pagan religions is the idea of “henotheism”; wherever there was a group of people that worshipped a number of divine beings, we find that there was always a Supreme Deity that was considered to be above all other gods and goddesses. This trend is most prominent in Hinduism, in the Greek and Roman mythologies, and among the pagan Arabs of the pre-Islamic era. However, what is really important to note in such religions is that, in actual practice, the smaller gods and goddesses always get the lion’s share in the attention and devotion of their worshipers, while the Supreme God disappears in the background, as He is carelessly ignored and casually brushed aside by the worshipers.

Applying this analogy to the three Abrahamic faiths, we can say that although Christianity is the biggest among them in terms of the number of adherents, yet in reality except for the name and personality of Prophet Isa (AS) there is hardly any thing in this religion that can be described as “Christian.” That is to say, the doctrines and practices of Christianity, as they exist toady, have more to do with the innovations of St. Paul than with the real teachings of Prophet Isa (AS). As such, the present-day Christianity actually belongs to the realm of philosophical religions along with Hinduism, Taoism, and Confucianism instead of the domain of Revealed religions like Judaism and Islam.

Coming back to the original topic of our discussion, it is significant to note that the Christian nations have played a crucial role vis-à-vis the second phase of decline with regard to both the Jews and the Muslims. Thus, we find that the torture, persecution, genocidal killings, and exile suffered by the Jews during the last sixteen hundred years were caused exclusively by the Christians. Ever since the conversion of Romans to Christianity in the fourth century C.E., Jews have continuously been made the target of various allegations, and executed by the thousands on one pretext or the other. Similarly, it was the Christians who were responsible for the brutal massacre suffered by the Muslims during the Crusades, and then the subjugation and exploitation of the Muslims at the hands of Western Imperialism. From even a superficial survey of Jewish and Muslim histories, therefore, it becomes clear that Almighty Allah (SWT) has been using the Christian nations as an instrument of His punishment, or the whip of His retribution, for both the Jews and Muslims of the world.

However and this is vital for us to keep in mind there has been a profound metamorphosis in the nature of the relationship between the Jews and Christians; this change has started from the days of the Renaissance, reaching its climax only during the present century. As a result of this change, the Christian world particularly the White Angle-Saxon Protestants or WASP have become devoted comrades and staunch supporters of the Jewish nation, although they are, in fact, only being cleverly used and manipulated by the latter. On the other hand, the highly ruthless historical role of the Christians in relation to the Muslim Ummah is still very much intact. As such, there is a clear possibility of another massive assault, a ‘la Crusades, that can work havoc upon the Muslims, particularly the Arab world. Such an event can obviously result in killings and destruction on a huge scale, a minor glimpse of which has already been witnessed by the world during the Operation Desert Storm.

The way in which the “threat” of militant and fundamentalist Islam is being hyperbolized by the Western media betrays an attempt to create public hatred against the Muslims, as was done before and during the Crusades. This process of brainwashing is exemplified, at the popular level, by the PBS documentary Jihad in America and the Reader’s Digest article A Holy War Heads Our Way; prominent examples of the same trend at an intellectual level include The Clash of Civilizations by Samuel P. Huntington and The Roots of Muslim Rage by Bernard Lewis. Similarly, a campaign was recently launched in the Western media so as to inculcate the notion, with reference to the writings of Nostradamus, that the “Anti-Christ” is going to be a Muslim leader from among the Arabs.

The very idea of Muslims going back to their roots the Holy Qur’an and the Sunnah of Prophet Muhammad (SAW) is being depicted as a dangerous combination of extremism, terrorism, and fanaticism. Unfortunately, after the end of Cold War and the demise of Communism, Islam and Muslims are increasingly being used to fill the vacuum of the “Great Menace” against which the West can test her powers. With ever rising zeal, Islamic fundamentalism is being portrayed as the ultimate evil against which the forces of decency must unite. Despite this continuing campaign of disinformation about the horrible hazard of Islam, the fact remains that, in the history of Muslim-Christian relationship, it was always the Muslims who suffered heavily at the hands of various Christian nations and not the other way round. It appears that the history might repeat itself in the form of a real clash of civilizations.

A B C Of Christianity

According to the Qur’an, there has been only one true religion throughout human history, i.e., Islam; all other systems of belief and worship, as they exist today, are nothing but corrupted and distorted replicas of the originally pure and simple teachings of the various messengers of God. Most versions of these teachings have been perverted beyond recognition, and the historical continuity and doctrinal similarity of only two of them Judaism and Christianity can at present be linked with Islam. Among these three major faiths, as mentioned earlier, only the followers of Judaism and Islam can be described as Ummahs: Jews or the Israelites as the previous Muslim Ummah, and the followers of Prophet Muhammad (SAW) as the present and final Muslim Ummah. According to the prophecies as they appear in the Hadith literature, the ultimate conflict of the future is going to take place between the Jews and the Muslims, although a very significant initial role will be played by the Christian nations. In order to correctly interpret and fully comprehend these prophecies, it is imperative for us to understand the nature and history of Christian faith.

A set of three doctrines is common to the followers of most of the Christian denomination, viz., the Trinity, Crucifixion of Jesus Christ, and Atonement. The most basic creed of modern Christianity is, of course, the belief that God is one, in three persons, and in one substance: God the father, God the son, and God the Holy Spirit are not three gods, but one God. The Holy Qur’an emphatically rejects and condemns this polytheistic view.

O People of the Book, do not be fanatical in your faith, and say nothing but the truth about God. The Messiah who is Isa, son of Maryum, was only a messenger of God, and a command of His which He sent to Maryum, as a mercy from Him. So believe in God and His messengers, and do not say “Three.” For God is only one God. (Al-Nisa 4:171)

They are surely infidels who say: “God is the Messiah, son of Maryum.” …Disbelievers are they surely who say:

“God is the third of the Trinity”; but there is no god other than God the One. (Al-Ma’ida 5:72,73)

The Holy Qur’an also repudiates their belief that Prophet Isa (AS) was humiliated and executed on

the cross, and thus indirectly refutes the theory of Atonement the belief that the great sacrifice from the

so-called “Son of God” was necessary to remove the burden of the Original Sin from the shoulders of

humanity. According to the Qur’an: And (the Jews were punished, among other things, because) of saying, “We killed the Messiah, Isa, son of Maryum.” who was a Messenger of God but they neither killed nor crucified him. though it so appeared to them. They have no knowledge about it, other than conjecture, and surely they did not kill him. (Al-Nisa 4:157)

Although the myth of the Crucifixion of Prophet Isa (AS) is narrated in all the four Gospels, there is absolutely no substance whatsoever in them for the doctrine of Trinity or that of the Divine Sonship of Jesus. The earliest evidence of the last two doctrines first appeared in the writings of St. Paul, and these were adopted as official beliefs of Christianity only after extensive debate, and following a long-standing controversy which included, at times, violent episodes between Unitarians and Trinitarians. These dogmas were confirmed as official beliefs of the Church, after much deliberation, during the Council of Nicaea in 325 C.E., almost three centuries after the departure of Prophet Isa (AS).

Five Points of Convergence

As far as the personality of Prophet Isa (AS) is concerned, we find that there are at least five significant points which are common between the Holy Qur’an and the Hadith on the one hand, and the four Canonical Gospels on the other. It is indeed significant that more than half of the world’s population is in agreement regarding these points, three of which are in clear opposition to the normal physical laws of the universe. We shall discuss these points one by one.

(1) The Gospel of Matthew (1:18-24) and Luke (1:26-38) mention that Jesus Christ was conceived without a human father, as a miracle from Almighty God; so does the Holy Qur’an (Aal-e-Imran 3:45-47 & Maryum 19:17-21)

(2) Jesus Christ performed the most astonishing of miracles — unparalleled in the history of Prophethood with respect to their unambiguous and unmistakable nature. These miracles are described in various sections of the Gospels (see, for example, Matthew, Chapters 8 & 14) as well as in the Holy Qur’an (Aal-e-Imran 3:49 & Al-Ma’ida 5:110)

(3) Jesus Christ forcefully and incisively called upon his fellow Israelites to mend their perverted ways, to give up sinful and unethical practices, to repent with the true spirit of repentance, and to purify themselves from all spiritual and moral corruption. He severely criticized the pretentious religiosity, the emphasis on hollow but legally spotless rituals, and the servile adherence to the letter of the law with no regard to its spirit — the hallmark of the religious establishment of his time. (Matthew 23, and the Holy Qur’an Al-Ma’ida 5:78). As a result, he became the sole target of the acrimony and malevolence from the rabbis, the priests, and the pharisees.

(4) The message and proclamation of Jesus Christ attracted the attention of the population both in and around Jerusalem, but it was accepted only by a very minute section of the Jews, of which even fewer became his dedicated companions. The number of these close comrades, according to the Gospels, was twelve, although the matter of their names is controversial.

(5) Jesus Christ was raised up alive from the earth, and he will reappear some time before the end of the world. This has been mentioned in Matthew 28:6,7; Mark 16:19; Luke 24:51, John 20:17. Ascension and reappearance of Prophet Isa (AS) has also been alluded to in the Holy Qur’an (Al-Nisa 4:157, 158 and Al- Zukhruf 43:61), but these hints are explained more explicitly in the Hadith.

Innovations by Paul

Then we have two very important points, regarding which the Qur’an and Hadith as well as the four Gospels are unanimous, but which have been radically changed by St. Paul during the period immediately following the departure of Prophet Isa (AS). These innovations have transformed what was only a reform movement among the Jews into a philosophical religion full of pagan conceptions.

(1) It is abundantly clear from Matthew 5:17-19, Luke 16:17 and Mark 13:31, that Jesus Christ had no intention whatsoever to give any new law, nor to rescind and abolish the Mosaic law, as he was sent by Almighty God only to renew and reinforce the law of the Torah, to purify his people from spiritual and moral degeneration, and to revive the authentic spirit of Deen. He was, obviously, one of the Jews and was not supposed to become the founder of a new religion and a new community. However, preaching in the name of

Jesus Christ, the actual founder of Christianity, St. Paul, simply abrogated the Mosaic law (Romans 4:15). The historian Michael Hart has the following to say in his book “The Hundred”:

Paul, more than any other man, was responsible for the transformation of Christianity from a Jewish sect into a world religion. His central ideas of the divinity of Christ and of justification by faith alone have remained basic to Christian thought throughout all the intervening centuries ... Indeed, the influence of Paul’s ideas has been so great that some scholars have claimed that he, rather than Jesus, should be regarded as the principal founder of the Christian religion.

(2) According to the Holy Qur’an, Prophet Isa (AS) was appointed a prophet only for the Israelites (Aal-e-Imran 3:49 & Al-Saff 61:6), and this is confirmed by his sayings which appear in the Gospels (Matthew 10:5,6 & 15:24), where he forbids his disciples from extending their evangelistic activity outside that circle. However, a controversial step was taken in this respect by St. Paul, who persuaded the small number of early followers of Prophet Isa (AS) after a period of serious dispute to preach among the non-Jews as well. As it happened, Paul had met with little success among the Israelites, but his sweeping innovations made the new faith much more palatable for the neighboring pagan people, and thus his brand of Christianity rapidly gained popularity among these nations.

The Myth of Crucifixion

Last, but not the least, is the matter of the alleged crucifixion of Prophet Isa (AS), regarding which there is a crucial disagreement between the Islamic belief and the account of the four Canonical Gospels. According to the latter, the supreme Jewish authority in Roman Palestine the Sanhedrin convicted Jesus of blasphemy and insisted for death sentence, which was carried out by the Roman governor Pilate Pontius by way of crucifixion. Afterwards, on the third day, the dead body of Jesus Christ was miraculously resurrected and revived; the Christ then met with his disciples, and, after giving them some instructions, ascended into the heaven.

On the other hand, the Holy Qur’an strongly rejects the idea of Prophet Isa (AS) having been crucified, and according to the authentic Prophetic traditions or Hadith he was saved from such an accursed and humiliating death by direct Divine intervention and raised up alive into the heavens. It has also been unequivocally explained to us by Prophet Muhammad (SAW) that Prophet Isa (AS) will reappear on earth to live out the rest of his life, and then he will die like any other mortal.

The only void left in this Islamic tradition, however, concerns the “when” and “where” of the ascension of Prophet Isa (AS), and the question regarding “who” actually got crucified in his place. This vacuum can be satisfactorily filled with the help of the narration in the “Gospel of Barnabas” according to which, when the traitor Judas Iscariot came ahead of the Roman soldiers and entered the garden where Prophet Jesus Christ was hiding, God the Almighty caused his face and voice to be changed so that he looked and talked exactly like Jesus, while in the meantime the prophet himself was raised up into the heavens. Thus it was the traitor who was crucified, while Prophet Jesus Christ was miraculously saved by direct Divine intervention. It may be pointed out here that, unlike Barnabas who was a close disciple and companion of Prophet Jesus, none of the writers of the four so-called authentic gospels i.e., Matthew, Mark, Luke, or John ever met with the prophet himself. These gospels were written between 70 C.E and 115 C.E. but their earliest available manuscripts date back to the fourth century C.E, making their authenticity rather dubious. A number of different gospels were in circulation throughout the early period of Christianity, the manuscripts of which were freely altered and amended by the copyists in order to suit the doctrines of their particular sect. The four gospels that are included in the New Testament were accepted as genuine by the Church and the rest were rejected as apocryphal, and their possession prohibited not on the basis of merit, but only because these four books were in conformity with the official Church dogma. The Gospel of Barnabas was among the books that were banned in 325 C.E by the Nicean Council; it was forbidden by the Decree of the Western Churches in 382 C.E; it was again banned by Pope Innocent in 465 C.E, and then by the Glasian Decree in 496 C.E. To this day, Christian authorities refuse to accept the Gospel of Barnabas as authentic, despite striking similarities between this Gospel and the documents discovered in 1947 in the caves of Qumran, popularly called the Dead Sea Scrolls. This is because the Gospel of Barnabas proclaims absolute Divine Unity, criticizes the pagan innovations of St. Paul, declares the truth about the myth of Crucifixion, and, above all, contains unambiguous prophecies regarding the advent of Prophet Mohammad (SAW), all of which is enough to destroy the very foundations of the Christian faith as it exists today.

However, any unbiased comparative study of the New Testament, the Dead Sea Scrolls, and the Gospel of Barnabas is bound to reveal that this gospel is the correct and genuine account of the life and teachings of Prophet Isa (AS), notwithstanding the flimsy objections being raised by the Christians.

The Meaning of Islam

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ISLAM is derived from the Arabic root "SALEMA": peace, purity, submission, and obedience. In the religious sense, Islam means submission to the will of God and obedience to His law. Everything and every phenomenon in the world, other than man is administered TOTALLY by God-made laws i.e. they are obedient to God and submissive to His laws i.e. they are in the STATE OF ISLAM. Man possesses the quality of intelligence and choice, thus he is invited to submit to the good will of God and obey His law ie. become a Muslim. Submission to the good will of God, together with obedience to His beneficial law, i.e. becoming a Muslim is the best safeguard for man's peace and harmony. Islam dates back to the edge of Adam and its message has been conveyed to man by God's Prophets and Messengers including Abrahim, Moses, Jesus and Muhammad. Islam's message has been restored and enforced in the last stage of the religious evolution by God's last Prophet and Messenger Muhammad.

The word Allah in the Arabic language means God, or more accurately The One and Only Eternal God, Creator of theUniverse, Lord of all lords, King of all kings, Most Compassionate, Most Merciful. The word Allah to mean God is also used by Arabic speaking Jews and Christians.

Articles of Faith (Allah, the One and Only God)
A muslim believes in ONE GOD, Supreme and Eternal, Infinite and Mighty, Merciful and Compassionate, Creator and Provider. God has no father nor mother, no sons nor was He fathered. None equal to Him. He is God of all mankind, not of a special tribe or race. God is High and Supreme but He is very near to the pious thoughtful believers; He answers their prayers and help them. He loves the people who love Him and forgives their sins. He gives them peace, happiness, knowledge and success. God is the Loving and the Provider, the Generous, and the Benevolent, the Rich and the Independent the Forgiving and the Clement, the Patient and the Appreciative, the Unique and the Protector, the Judge and the Peace. God's attributes are mentioned in the Quran.

God creates in man the mind to understand, the soul and conscience to be good and righteous, the feelings and sentiments to be kind and humane. If we try to count His favours upon us, we cannot, because they are countless. In return for all the great favours and mercy, God does not need anything from us, because He is Needless and Independent. God asks us to know Him, to love Him and to enforce His law for our benefit and our own benefit and our own good.

Messengers and Prophets of God
A Muslim believes in all the Messengers and Prophets of God without any discrimination. All messengers were mortals, human beings, endowed with Divine revelations and appointed by God to teach mankind. The Holy Quran mentions the names of 25 messengers and prophets and states that there are others. These include Noah, Abrahim, Ishmael, Isaac, Moses, Jesus and Muhammad. Their message is the same and it is Islam and it came from One and the Same Source; God, and it is to submit to His will and to obey His law; i.e., to become a Muslim. Revelations and the Quran.

A Muslim believes in all scriptures and revelations of God, as they were complete and in their original versions. Allah, the Creator, has not left man without guidance for the conduct of his life. Revelations were given to guide the people to the right path of Allah and sent down to selected people, the prophet and messengers, to convey it to their fellow men.

The message of all the prophet and messengers is the same. They all asked the people of their time to obey and worship Allah and none other. Abrahim, Moses, David, Jesus and Muhammad who were revealed their own book of Allah, were sent at different times to bring back straying human being from deviation to Right Course.

The Quran is the sacred book of the Muslims. It is the last book of guidance from Allah, sent down to Muhammad, peace be upon him, through the angel Jibraeel (Gabriel). Every word of it is the word of Allah. It was revealed over a period of 23 years in the Arabic language. It contains 114 Surahs (chapters) and over 6000 verses.

The Quran deals with man and his ultimate goal in life. Its teachings cover all areas of this life and the life after death. It contains principles, doctrines and directions for every sphere of human life. The theme of the Quran broadly consists of three fundamental ideas: Oneness of Allah, Prophethood and life after death. The success of human beings on this earth and in the life hereafter depends on obedience to the Quranic teaching.

The Quran is unrivalled in its recording and prservation. The astonishing fact about this book of Allah is that it has remained unchanged even to a dot over the past fourteen hundred years. No scholar has questioned the fact that the Quran today is the same as it was revealed. Muslims till today memorize the Quran word by word as a whole or in part. Today, the Quran is the only authentic and complete book of Allah. Allah is protecting it from being lost, corrupted or concealed.

The Angels of Allah
There are purely spiritual and splendid beings created by Allah. They require no food or drink or sleep. They have no physical desires nor material needs. Angels spend their time in the service of Allah. Each charged with a certain duty. Angels cannot be seen by the naked eyes.

Knowledge and the truth are not entirely confined to sensory knowledge or sensory perception alone.

The Day of Judgment
A Muslim believes in the Day of the Judgment. This world as we know it will come to an end and the dead will rise to stand for their final and fair trial. On that day, all men and women from Adam to the last person will be resurrected from the state of death for judgement. Everything we do, say, make, intend and think are accounted for and kept in accurate records. They are brought up on the Day of Judgement. One who believe in life after death is not expected to behave against the Will of Allah. He will always bear in mind that Allah is watching all his actions and the angels are recording them.

People with good records will be generously rewarded and warmly welcomed to Allah's Heaven. People with bad records will be fairly punished and cast into Hell. The real nature of Heaven and Hell are known to Allah only, but they are described by Allah in man's familiar terms in the Quran.

If some good deeds are seen not to get full appreciation and credit in this life, they will receive full compensation and be widely acknowledged on the Day of Judgement. If some people who commit sins, neglect Allah and indulge in immoral activities, seem SUPERFICIALLY successful and prosperous in this life, absolute justice will be done to them on the Day of Judgement. The time of the Day of Judgement is only known to Allah and Allah alone.

Qadaa and Qadar
A Muslim believes in Qadaa and Qadar which related to the ultimate power of Allah. Qadaa and Qadar means the Timeless Knowledge of Allah and His power to plan and execute His plans. Allah is not indifferent to this world nor is He neutral to it. It implies that everything on this earth originates from the one and only creator who is also the Sustainer and the sole source of guidance.

Allah is Wise, Just and Loving and whatever He does must have a good motive, although we may fail sometimes to understand it fully. We should have strong faith in Allah and accept whatever He does because our knowledge is limited and our thinking is based on individual consideration, whereas His knowledge is limitless and He plans on a universal basis. Man should think, plan and make sound choice, but if things do not happen the way he wants, he should not lose faith and surrender himself to mental strains or shattering worries.

The Purpose of Life

A Muslim believes that the purpose of life is to worship Allah. Worshipping Allah does not mean we spend our entire lives in constant seclusion and absolute meditation. To worship Allah is to live life according to His commands, not to run away from it. To worship Allah is to know Him, to love Him, to obey His commands, to enforce His laws in every aspect of life, to serve His cause by doing right and shunning evil and to be just to Him, to ourselves and to our fellow human beings.

Status of Human Being A Muslim believes that human being enjoys an especially high ranking status in the hierarchy of all known creatures. Man occupies this distinguished position because he alone is gifted with rational faculties and spiritual aspirations as well as powers of action. Man is not a condemned race from birth to death, but a dignified being potentially capable of good and noble achievements. A Muslim also believes that every person is born muslim. Every person is endowed by Allah with spiritual potential and intellectual inclination that can make him a good Muslim. Every person's birth takes place according to the will of Allah in realization of His plans and in submission to His commands. Every person is born FREE FROM SIN. When the person reaches the age of maturity and if he is sane, he become accountable for all his deeds and intentions. Man is free from sin until he commits sin. There is no inherited sin, no original sin. Adam committed the first sin, he prayed to Allah for pardon and Allah granted Adam pardon.

Salvation
A Muslim believes that man must work out his salvation through the guidance of Allah. No one can act on behalf of another or intercede between him and Allah. In order to obtain salvation, a person must combine faith and action, belief and practice. Faith without doing good deeds is as insufficient as doing good deeds without faith. Also, a Muslim believes that Allah does not hold any person responsible until he has shown him the Right Way. If people do not know and have no way of knowing about Islam, they will not be responsible for failing to be Muslim. Every Muslim must preach Islam in words and action.

Acceptance of Faith
A Muslim believes that faith is not complete when it is followed blindly or accepted unquestioningly. Man must build his faith on well-grounded convictions beyond any reasonable doubt and above uncertainty. Islam insures freedom to believe and forbids compulsion in religion (one of the oldest synagogues and one of the oldest churches in the worlds is in Muslim countries).

A Muslim believes that the Quran is the word of Allah revealed to prophet Muhammad through the Angel Gabriel. The Quran was revealed from revealed from Allah on various occasions to answer questions, solve problems, settle dbe man's best guide to the truth. The Quran was revealed in Arabic and it is still in its original and complete Arabic version until today. It is memorized by millions. A Muslim also believes in a clear distinction between the Quran and the Traditions (called Hadits) of the Prophet Muhammad. Whereas, the Quran is the word of Allah, the Traditions of Prophet Muhammad (hadits i.e.: his teachings, sayings, and actions) are the practical interpretations of the Quran. Both the Quran and the Hadits of Prophet Muhammad are the primary sources of knowledge in Islam.

Application of Faith
God has laid down for a Muslim four major exercises of faith, some are daily, some weekly, some monthly, some annually and some are required as a minimum of once in a lifetime. These exercises of faith are to serve man's spiritual purposes, satisfy his human needs and to mark his whole life with a Divine touch. These major exercises of faith are:

Prayer (Salah/Namaz)
Praying, to the Creator on a daily basis, is the best way to cultivate in a man a sound personality and to actualize his aspiration. Allah does not need man's prayer because He is free of all needs. Salah is for our benefit which are immeasurable and the blessings are beyond imagination.

In salah, every muscle of the body joins the soul and the mind in the worship and glory of Allah. Salah is an act of worship. It is a matchless and unprecedented formula of intellectual meditation and spiritual devotion, of moral elevation and physical exercise, all combined.

Offering of salah is obligatory upon every Muslim male and female who is sane, mature and in case of women free from menstruation and confinement due to child birth. Requirements of salah: performing of ablution (Wudu), purity of the whole body, clothes and ground used for prayer, dressing properly and having (or declaring) the intention and facing the Qiblah; the direction of the Ka'bah at Mecca.

Obligatory Salah: Five daily salahs, the Friday's noon congregation salah and the funeral salah.
Highly recommended salah: Those accompanying the obligatory salah and the two great festival salahs.
Optional salah: Voluntary salah during the day and night.

Times of Obligatory Salah:
1. Early Morning - after dawn and before sunrise.
2. Noon - after the sun begins to decline from its zenith until it is about midway on its course to set.
3. Mid-afternoon - after the expiration of the noon salah time until sunset.
4. Sunset - immediately after sunset until the red glow in the western horizon disappears.
5. Evening - after the expiration of the sunset salah until dawn.

Salah should be offered in its due time, unless there is a reasonable excuse. Delayed obligatory salah must be made up. In addition to the prescribed salah, a Muslim expressed gratitude to God and appreciation of His favours and asks for His mercy all the time. Especially at times of, for example: childbirth, marriage, going to or rising from bed, leaving and returning to his home, starting a journey or entering a city, riding or driving, before or after eating or drinking, harvesting, visiting graveyards and at time of distress and sickness.

Fasting
Fasting is abstaining completely from eating, drinking, intimate sexual contacts and smoking from the break of dawn till sunset. It is a matchless Islamic institution which teaches man the principle of sincere love to God. Fasting teaches man a creative sense of hope, devotion, patience, unselfishness, moderation, willpower, wise saving, sound budgeting, mature adaptability, healthy survival, discipline, spirit of social belonging, unity and brotherhood. Obligatory fasting is done once a year for the period of the month of Ramadan; the ninth month of the Islamic year. Recommended fasting every Monday and Thursday of every week, three days in the middle of each Islamic month, six days after Ramadan following the Feast Day and a few days of the two months before Ramadan. Fasting of Ramadan is a worship act which is obligatory on every adult Muslim, male or female if he/she mentally and physically fit and not on a journey. Exception: women during their period of menstruation and while nursing their child and also in case of travel and sickness.

Charity Giving (Zakah)
Charity giving is an act of worship and spiritual investment. The lateral meaning of Zakah is purity and it refers to the annual amount in kind or coin which a Muslim with means must distribute among the rightful beneficiaries. Zakah does not only purifies the property of the contributor but also purifies his heart from selfishness and greed. It also purifies the heart of the recipient from envy and jealousy, from hatred and uneasiness and it fosters instead good-will and warm wishes for the contributors.

Zakah has a deep humanitarian and social-political value; for example, it frees society from class welfare, from ill feelings and distrust and from corruption. Although Islam does not hinder private enterprise or condemn private possession, it does not tolerate selfish and greedy capitalism. Islam adopts a moderate but positive and effective course between individual and society, between the citizen and the state, between capitalism and socialism, between materialism and spiritualism. Zakah is paid on the net balance after paying personal expenses, family expenses, due credits, taxes, etc. Every Muslim, male or female who at the end of the year is in possession of the equivalent of 85 g of gold (approx. $1400 in 1990) or more in cash or articles of trade, must give Zakah at minimum rate of 2.5%. Taxes paid to government do not substitute for this religious duty. Contributor should not seek pride or fame but if disclosing his name and his contribution is likely to encourage others, it is acceptable to do so. The recipient of Zakah are: the poor, the needy, the new Muslim converts, the Muslim prisoners of war (to liberate them), Muslim in debt. Also employees appointed to collect Zakah, Muslim in service of research or study or propagation of Islam, wayfarers who are foreigners in need of help.

The Pilgrimmage (Hajj)
It is a pilgrimage to Mecca, at least once in a lifetime and it is obligatory upon every Muslim male and female who is mentally, physically and financially fit. It is the largest annual convention of faith on earth (in 1989: 2.5 million). Peace is the dominant theme. Peace with Allah, with one's soul, with one another, with all living creatures. To disturb the peace of anyone or any creature in any shape or form is strictly prohibited.

Muslim from all walks of life, from every corner of the globe assemble in Mecca in response to the call of Allah. There is no royalty but loyalty of all to Allah, the Creator. It is to commemorate the Divine rituals observed by the Prophet Abrahim and his son Ishmael, who are the first pilgrim to the house of Allah on earth; the Ka'bah. It is also to remember the grad assembly of the Day of Judgement when people will stand equal before Allah.

Muslims go to Mecca in glory of Allah, not to worship a man. The visit to the tomb of Prophet Muhammad at Madena is highly recommended but not essential in making the Hajj valid and complete.

Islam is a Code of Life
It is a Muslim belief that Muhammad's mission was for the whole world and for all the time; because: Its universality has been clearly confirmed by the Quran (Surah 7: verse 158, 6:19, 34:28, 81:27).

It is a logical consequences of the finality of his prophethood. He had to be the guide and the leader for all men and for all ages. Allah has provided, through him, a complete code which is to be followed, and this in itself supports the concept of finality, because without completeness, the need for other prophets would remain.

It is a fact that during the last 1400 years no man has arisen whose life and works bear even the slightest resemblance to that of a prophet. Nor has anyone presented a book which could be remotely considered a divine communication. Still less has there been a man to claim legitimate authority as a law-giver fro mankind. The mission of Muhammad, as well as of other prophets who brought the universal message of Islam, does not end with the announcement of the message. He has to guide the people by explaining to them the implications of the Islamic creed, the morale code, the divine injunctions and commandment, and the form of worship that sustains the whole system. He has to exemplify the faith so others can pattern their participation in the evolution of Islamic culture and civilization. The believers must grow under his guidance into an organized community so that Allah's word will prevail over all other words.

1. Spiritual Life: prayer (salah), fasting, charity giving (zakah), pilgrimage (hajj), love for Allah and His Messenger, love for truth and humanity for the sake of Allah, hope and trust in Allah at all times and doing good for the sake of Allah.

2. Intellectual Life: True knowledge based on clear proof and indisputable evidence acquired by experience or experiment or by both. The Quran points to the rich sources of knowledge in the whole universe. Islam demands faith in Allah on the basis of knowledge and research and leaves wide open all field of thought before the intellect to penetrate as far it can reach.

3. Personal Life: purity and cleanliness, a healthy diet, proper clothing, proper behaviour, and good healthy sexual relations within marriage.

4. Family Life: A family is a human social group whose members are bound together by the bond of blood ties and/or marital relationship and nothing else (adoption, mutual alliance, common law, trial marriage...etc.). Marriage is a religious duty on all who are capable of meeting its responsibilities. Each member of the family has rights and obligations.

5. Social Life: Man is ordained by Allah to extend his utmost help and kindness to other family members, relations, servants and neighbours. No superiority on account of class, colour, origin or wealth. Humanity represents one family springing from the one and the same father and mother. The unity of the humanity is not only in its origin but also in its ultimate aims.

6. Economical Life: Earning one's living through decent labour is not only a duty but a great virtue as well. Earning is man's private possession. The individual is responsible for the prosperity of the state and the state is responsible for the security of the individual. The Islamic economic system is not based on arithmetical calculations alne but also on moral and principles. Man comes to this world empty-handed and departs empty-handed. The real owner of things is Allah alone. Man is simply a trustee.

7. Political Life: The sovereignty in the Islamic State belongs to Allah; the people exercise it by trust from Him to enforce His laws. The ruler is only an acting executive chosen by the people to serve them according to Allah's law. The State is to administer justice and provide security for all citizens. Rulers and administrators must be chosen from the best qualified citizens. If an administration betrays the trust of Allah and the people, it has to be replaced. Non-Muslim can administer their personal life of marriage, divorce, foods and inheritance according to the Islamic law or to their own religious teachings. They may pay Zakah or a different tax tributes "Jizyah". They are entitled to full protection and security of the State including freedom of religion.

8. International Life: Man has a common origin, human status and aim. Other people's interests and right to life, honour and property are respected as long as the right of Muslim are in tact. Transgression is forbidden. War is only justified if the state security is endangered. During war, destruction of crops, animals and homes, killing non-fighting women, children and aged people are forbidden.

Lessons From History- Dr. Israr Ahemad, Part 6/10

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First Period of Decline

The Arabs gradually became corrupted as a result of their unprecedented power and wealth. The simple, frugal, and almost self-denying life style of the early Muslims slowly disappeared, giving way to the luxurious and hedonistic trend that is the hallmark of all worldly rulers. Due to their materialistic and this worldly ambitions, the faith and religious enthusiasm of the Arabs faded away, leading ultimately to their political decline. Although clear signs of their hollowness and exhaustion remained shrouded for quite some time, it became increasingly obvious by the 10th century that the Arabs were reaching their senility.

During the 11th century, Arab decline and decadence became severe enough to create a power vacuum in the heart of the Muslim world. This attracted tribes from the North East, i.e., the Kurds and the Seljuk Turks, to the center of the Muslim land. These tribes, after embracing Islam, strengthened their hold in Syria, Palestine, and Egypt. This led to the infusion of fresh and energetic blood into the ailing Muslim Ummah. It was during this period that Afghan tribes started invading the Indian subcontinent, paving the way for the establishment of Muslim rule in India.

In the 12th and 13th centuries, the Arabs experienced their first taste of Divine punishment, and the words of the Qur’an “We sent against you Our creatures full of martial might who ransacked your cities” were fulfilled once again. Previously, the Jews were destroyed by the Assyrians from the North and then by the Babylonians from the East. History was repeated when the Arab Muslim were devastated first by the Crusaders from the North, and then by the Mongols from the East.

The Christian Europe launched a series of attacks, in order to recapture Jerusalem from Muslims, after Pope Urban II had declared a Holy War in 1096 to liberate the city from “infidels.” Wave after waves of rusaders invaded the Muslim territories for the next two hundred years. During one of their initial attacks, the rusaders conquered Jerusalem in 1099, violating the sanctity of Al-Aqsa mosque. The Christian warriors, in their extreme religious frenzy, went completely berserk after this conquest. Such wholesale butchery took place in Jerusalem that it embarrasses the Western historian even today.

The Holy City remained under Christian rule for a period of 88 years, as the decrepit Umayyads were no longer capable of launching an offensive. Finally, the fervent and zealous elements from among the non-Arab nations under Salahuddin Ayyubi (1137-1193), an Egyptian ruler of Kurdish descent fought successfully against the Crusaders and brought Jerusalem again under the Muslim rule in 1187. The real extermination of the Arabs, however, was still to come. Genghis Khan (1162-1227), after uniting the Mongol tribesmen, had already established a ruthless and powerful army that plundered North China, Turkestan, Transoxania, Afghanistan, and Persia. After Genghis Khan’s death, his empire was divided among his sons and grandsons. The fierce Mongol warriors, however, continued to advance further east, towards the heart of Muslim land. The destruction of the romantic city of Baghdad in 1258 was brutally thorough, as most buildings were razed to the ground. For a period of forty days, the conquerors continued to massacre the inhabitants, even pregnant women were not spared. Dead bodies in street and market places were too numerous to be properly buried, leading to uncontrollable epidemics of disease which further added to the death toll. The whole social and economic framework collapsed, along with the rich traditions of culture and learning. With the execution of Mu‘tasim Billah, the already flickering lamp of the Abassids Caliphate was also extinguished.

The fall of Baghdad was not only the last episode in the first manifestation of Divine punishment to the Muslims, but it also constituted the coupe de grâce for the Banu Isma‘el, as Almighty Allah (SWT) sacked them from the leadership of the Muslim world. The following Qur’anic words came true, at least regarding the Arabs:

If you turn away, then Allah will bring other people in your place, who will not be like you.

(Muhammad 47:38)

Life After Death

The Arabs were too severely crushed to stop the roaring and raging storm of Mongol invaders. It was the Mamluke ruler of Egypt — Saifuddin Kutuz (Al-Malik Al-Muzaffar) who defeated them for the first time in 1260, thereby shattering the myth of Mongol invincibility. After him, Ruknuddin Baybras inflicted several defeats on the Mongol armies, forcing them out of Syria. In this way, at least the western wing of the Muslim world was saved from destruction.

During the 12th and 13th centuries, however, the center of the Muslim land was presenting a desolate and hopeless picture. The situation there was a repetition of what had happened to Jerusalem in the 6th century B.C., when Prophet Uzair (AS) was overwhelmed with grief and had, according to the Qur’an, said to himself, “how shall God bring this city to life after its death?” (Al-Baqarah 2:259). But despite the widespread devastation and degradation, just as the Israelites had risen again, so did the Muslim, and the words of the Qur’an “Then we gave you a chance against them, and strengthened you with wealth and children, and increased your number” (Al-Isra 17:6) were fulfilled once again.

There was, however, a significant departure from the pattern set by the Jewish history. The previous Muslim Ummah was composed of a single race, and therefore their renaissance had to take place exclusively from within that race. There was no such limitation in the case of the Ummah of Prophet Muhammad (SAW), and, as a result, the process of her revival was accomplished by the efforts of a number of non-Arab nations.

Almost miraculously, the barbaric Mongols themselves started to embrace Islam, and this provided the Muslim world with powerful defenders and guardians. Similarly, the Temurid and Ottoman Turks also converted to Islam, the former laying down the foundations of a strong Muslim dominion in India and thereby strengthening the eastern wing, and the latter establishing themselves initially in Asia Minor and then founding the Great Ottoman Empire.

The terms “Turkey” and “Ottoman Empire” are often treated as synonyms, although present-day Turkey constituted only a small part of that largest of all modern states which extended into Asia, Europe, and Africa. The capital of Byzantine or the Eastern Roman empire, Constantinople, was conquered by Muhammad II in 1453 and became the Ottoman capital. The Turks were then able to establish their domination over the whole east Europe, and also accepted the challenging and stupendous task of protecting and leading the heart of the Muslim land, including North Africa. Moreover, the institution of the Caliphate was revived and the lost greatness of the Muslims was recaptured in its totality, although this was achieved by the efforts of the Turks and not by those of the Arabs. The Ottoman empire reached its zenith under Selim I and his son Suleiman the Magnificent in the 16th century, when the Turk armies advanced through the Balkans and Hungary into Austria, and later in 1683 when they again reached up to the gates of Vienna.

Second Period of Decline

The period between 1350 and 1600 is characterized by the revival of cultural and scientific development in Europe, usually referred to as “Renaissance.” It is an undeniable historical fact that this movement was triggered under the influence of the achievements of the Muslims with regard to science and scientific knowledge. The Middle Ages were, for the Christian Europe, a period of intellectual stagnation; during this period, on the other hand, the development of the scientific and inductive method among the Arab Muslims was leading to unprecedented advancement in astronomy, physics, geology, botany, medicine, and mathematics. During the time when the Christian Europe was lost in the night of ignorance, we find that Greek, Indian, and Persian sciences were being taught in the universities of Muslim Spain, attracting scholars from all over Europe. In this way, the light of reason and science reached and started to illuminate the darkness that was mediaeval Europe.

Unfortunately, the development of science and technology in Europe coincided with the downfall in Muslim political power. By now the Arab rule in Spain established by Abdur Rahman in 750 C.E. was in decay. Muslim Spain, therefore, became the first target of European imperialism, culminating in the fall of its last stronghold, Granada, in 1492. Today, 500 years after the decline of Muslim rule, all the magnificent architecture of the Umayyads is still standing. Muslims and the Muslim culture, however, have completely vanished from modern Spain, as if they had never existed there. Weakness, as they say, is indeed a capital crime.

In the 15th century, Prince Henry of Portugal ordered to find a sea route to India. Various expeditions were only partly successful, until Vasco da Gama became the first European explorer to finally reach India by sea, in 1497, by traveling northwards after going around the Cape of Good Hope at the southern tip of Africa. European Imperialism, which was as yet unable to colonize the Muslim lands in Asia because of the deterrence provided by the strong Ottoman Empire, was now in a position to launch her offensive through sea route. What followed was an onslaught of Portuguese, Dutch, British, and French traders-cum conquerors, who, from 16th to 19th centuries, continued to occupy various Muslim states, exploiting all human and natural resources to their fullest. Moreover, just as the Jews were strongly influenced during the period of Greek and Roman rule by the language, culture, life-style, values, and ideas of their rulers, so were the Muslims.

By now the Ottoman Empire was in serious disarray, resulting from injustices by those in authority, decline in morality, widespread corruption, and, worst of all, lethargy and stagnation of the intelligentsia. The power vacuum created by the weakening Turks was an open invitation for the Western Imperialism to subjugate the heart of the Muslim world. And, indeed, they were only glad to oblige.

The beginning of the 20th century turned out to be the starting point for the second phase of decline in the heart of Muslim world. Thus, the British Intelligence masterminded the Arab revolt against the Turks during World War I, resulting in the segmentation of the great Ottoman Empire. Numerous smaller states were created in the Middle East and north Africa, which came under direct or indirect control of different European powers. In this way, a prediction of Prophet Muhammad (SAW) came true, i.e., “There will come a time when nations of the world will invite one another to invade and exploit you, just as a person calls upon

his guests to the feast” (Abu Dawood).

The second phase of Muslim decline reached its lowest ebb during the first quarter of the present century, when the whole of Muslim world was enslaved by the forces of Western Colonialism. Then, in 1967, the Arabs received their most ignominious defeat at the hands of a cursed nation, when the sanctity of the Al-Aqsa Mosque was violated for the second time, and the Holy City was captured by Israeli army. In this the words of the Qur’an “When the time of the second prediction came, (We roused against you another people) to ravage you, and to enter the Temple as they had done the first time, and to destroy utterly what they conquered” (Al-Isra 17:7) were fulfilled once again.

The most tragic and lamentable aspect of this history is the fact that the Western Imperialism had succeeded in destroying Muslim unity and their esprit de corps. Although Muslims were never a single political entity after the decline of the Umayyads, they still remained thoroughly connected and unified because of their common beliefs and life-style. However, the seeds of racial prejudice and nationalistic chauvinism planted by the Western Imperialism in the beginning of the 20th century not only weakened that sense of brotherhood and ultimately led to the winding up of Caliphate, but are still producing their bitter fruits in the form of our growing disharmony.

This malignant trend of fragmentation along ethnic, territorial, and linguistic lines has resulted in the carnage suffered by the Turks at the hands of their Arab brethren, and the massacre and utter humiliation suffered by non-Bengali Muslims at the hands of their Bengali brethren in what was then East Pakistan. The insanity of fratricide, according to the Qur’an, is one of the manifestations of Divine punishment:

Say: “He has power to send you retribution form the skies above, or the earth beneath your feet, or confound you with divisions among you, and give one the taste of the vengeance of the other.” (Al-An‘aam 6:65)

Back to the Present

So far we have examined the similarities between the Jewish and Muslim histories vis-à-vis their two phases of rise and two phases of decline. In this context, the events of the 20th century are especially significant in that they represent for both the Jews and the Muslims the unfolding of the third and final stage of their respective histories.

Note that although “rise” and “decline” are essentially opposite and contradictory concepts, both of these processes are usually found simultaneously during the greater part of the history of a particular culture- civilization. In other words, both the phenomena of “rise” and “decline” may be found operating side by side, although in due course of time one of these trends gradually weakens and disappears, and the other one becomes dominant.

It is apparent to any careful observer that the Jews have continued to suffer the floggings of Divine punishment in the present century the Holocaust during the Second World War being a case in point just as they have been suffering for the last two thousand years. Simultaneously, however, they are also undergoing a process of revival, as exemplified by the establishment of the state of Israel. In the same way, the second phase of decline for the Muslims has continued in the present century prominent examples of which include the termination of Ottoman Empire, abolition of the Caliphate, the Six-Day War of ‘67, the humiliating fall of East Pakistan, and the devastation of Iraq in the Gulf War but, at the same time, powerful currents of revival and regeneration are also visible, as epitomized by Islamic activism throughout the world.

According to the predictions of the Qur’an and Hadith, the process of Muslim re-awakening and revitalization is going to continue, culminating not only in the renaissance of Islam as a moral and spiritual ideal, but also in the establishment of the Islamic System of Social Justice over the entire globe. On the other hand, the revival among the Jews is going to be evanescent and short-lived, and their continuing decline, in due course of time, will overshadow their apparent “rise,” ultimately leading to their final and total extermination. Moreover, the beginning of the domination of Islam and the annihilation of the Jews will be temporally coincidental. The relevant predictions in the Qur’an and Hadith will be discussed later in this book. At the moment we shall consider the dynamics and details of the revival among the Muslims.

Moving Upwards

The most significant point to note in this respect is that the revival of the Muslim Ummah is not a simple and linear process; rather it has numerous aspects and various dimension. There are a number of devoted individuals, as well as associations, parties and organized groups, which are working diligently in different ways for Islamic revival. Although their efforts may sometime appear to be mutually conflicting, the fact remains that all of them are actually reinforcing each other vis-à-vis the overall movement for revival. Moreover, this mission of the renaissance of Islam and revitalization of the Ummah is not going to be completed in ten or twenty years; rather, it is a slow and patient ascent from one rung of the ladder to the next. Each and every step in this upward movement is worthy and crucial in its own right. It is possible for the work done by one’s predecessors to appear trivial or even misplaced and misguided when viewed from a higher level. However, the significance and value of the contributions of the past generations cannot be easily disparaged or denied, keeping in view the specific requirements and limitations of the time and circumstances in which they were carried out. Finally, while the importance of charismatic personalities is certainly undeniable, in the final analysis they are of less value as compared to organized groups and parties. These associations, in turn, tend to lose their unique significance within the larger umbrella of particular movements, and, finally, all the different movements coalesce in the all-embracing process of revival and regeneration, which is of ultimate importance.

First Stage of Revival

Strictly speaking, Islam and Muslims are two completely distinct entities, and, as such, the independence of Muslim territories from direct Western occupation should have nothing to do with the revival of Islam. However, if we are to consider this issue from a realistic perspective instead of a purely theoretical and idealistic one, the whole situation appears quite different on the ground. For all practical purposes, the future of Islam is inexorably linked with Muslim nations as they exist today, and both of them though theoretically unrelated are in reality dependent upon each other.

Thus, the achievement of independence and self-determination by different Muslim nations actually constitutes the first stage in the revival of Islam. Although Western domination is still very much present in the form of our intellectual, cultural, and financial enslavement, the whole Muslim land except Palestine and Kashmir has, by the grace of Almighty Allah (SWT), succeeded in gaining freedom from direct foreign rule. Since the efforts for Islamic revival are likely to face comparatively less opposition and resistance in a country governed by Muslims as compared to the one ruled by a colonial power, it can be rightly claimed that the various movements for independence actually represented an initial stage in the process of Islamic Renaissance.

However, if it is objected that these struggles for liberation were led by people who were not, in most cases, practicing Muslims, then a saying of the Holy Prophet (SAW) can explain this phenomenon. According to this prophetic saying, which is reported by Imam Bukhari, Almighty Allah (SWT) sometimes chooses irreligious and grossly impious people for the service of Islam. Indeed, His plans are highly precise, yet mysterious and subtle.

We know that various regional and ethnic sentiments were invoked in order to mobilize the masses in the course of these movements for independence. Again, strictly speaking, these slogans had absolutely nothing in common with Islam. However, the degree of emotional attachment and intellectual devotion of the Muslims with Islam was certainly not strong enough for it to become the basis for a dynamic and effective movement. Under these circumstances, therefore, the use of nationalistic slogans in such movements can be justified to a large extent. In principle, it can be said that such methods are permissible only when they are used on a temporary basis as a matter of pure expediency and not adopted as a permanent policy. In countries where such sentiments were aroused to get rid of foreign rule, it is imperative that after the achievement of political autonomy the true Islamic spirit of Muslim unity and brotherhood be cultivated.

In this respect, the Pakistan Movement stands out as a unique and exceptional phenomenon. If the Muslims of the Indian subcontinent were to struggle against the British Raj by forming an alliance with non- Muslims on the basis of Indian Nationalism, then there was certainly enough justification to do so (and this is exactly the principle that was adopted by Jami‘yat Ulama-e-Hind). However, what actually happened was that the overwhelming majority of Muslims based their political struggle under the leadership of Muslim League upon the concept of Muslim Nationhood and the Two-Nation Theory, the basis of which was neither racial or linguistic unity, nor a common homeland, but was founded upon the religious beliefs and heritage of the Muslims. This means that today there is nothing to justify the partition of British India and nothing to legitimatize our separate existence except Islam itself. It also means that Pakistan is already a step ahead of all other Muslim states by virtue of her very genesis and raison d’ être in Muslim nationhood.

One of the most important factors which caused the Indian Muslims to define and organize themselves in terms of their religion was the prejudice and intolerance of the Hindu majority. Also, the fact that the Hindus had a burning desire to settle their old score with Muslims, and to “avenge their thousand years long humiliation,” was an open secret. The ambition on the part of the Hindus to annihilate the Muslims caused the latter to wake up pretty quickly, and, in this way, the Hindus themselves paved the way for Islamic Renaissance, albeit unwittingly. Moreover, it must be kept in mind that the Indian Muslims already had an unmatched devotion and passion for Islam and the Muslim Ummah, as epitomized by their massive and emotional reaction at the abolition of Caliphate. Last, but not the least, was the personality of Allama Iqbal (1877-1938), whose poignant and moving poetry played a central and decisive role in awakening and invigorating the Indian Muslims from their appalling lassitude and apathy.

Second Dimension

The liberation of the Muslim states from the yoke of Western Colonialism was only the first stage in the ongoing process of Islamic revival. We now turn to the second dimension of this process, which is the role of traditional and orthodox religious scholars or Ulama. Numerous organizations of these Ulama, belonging to various schools of thought, are actively pursuing the mission of serving Islam and Muslims along the lines of their own particular methodology. In this respect too, the Indian subcontinent enjoys an outstanding and unparalleled superiority in that the grip of the Ulama over the masses and the popular support for the orthodox Islam in this part of the world is unmatched in the entire Muslim Land. Even the Arabian peninsula, which was dominated by the effects of the reformist movement of Muhammad Ibn Abdul Wahhab (1703-1792) up to the middle of the present century, is now too far behind the Indian subcontinent in this regard.

The reason for this phenomenon is not at all difficult to discern. A versatile and unique figure like Shah Waliyullah of Delhi (1703-1762) is not to be found anywhere else in the Muslim world during the last three hundred years. His momentous efforts in shifting the focus of Muslims away from trivial legalities and back to the original sources of Islamic faith and knowledge the Holy Qur’an and the Hadith as well as his intellectual exposition of Islamic thought and philosophy are certainly unparalleled achievements. It was Shah Waliyullah’s pioneering work that had led to the enhancement of the respect for religion and religious scholars in the Indian subcontinent.

However, we must keep in mind that the main thrust of the efforts of our Ulama is directed only towards safeguarding and preserving the dogmatic, ritualistic, and institutional structure of Islam. As regards fulfilling the requirements and demands of reviving Islam in the present Westernized milieu, and re-establishing the ascendancy of the politico-socio-economic system of Islam, they are often unaware of even the existence of such a need. Therefore, the services of the Ulama can be seen as a continuation of the efforts of previous reformers of Islam, in that their efforts like the services of present-day Ulama were mainly focused on defense rather than on revival. Our noble ancestors were justified in narrowing down their fields of activity because the cultural and legal system of Islam was still very much intact in those days, and the predominant need of their time was merely to preserve the religious faith in its original form and to defend it against alien influences. As a result, all our past reformers concentrated their energies in the academic fields, or, at the most, in the moral and spiritual purification of common Muslims. None of them tried to launch any organized political or militant movement, as Prophet Muhammad (SAW) had set strict restrictions on such a rebellion against Muslim rulers. According to the popular interpretation of some Ahadith, as long as the Shari‘ah was being enforced and no flagrant violation of Islam was being committed, it was not considered permissible to revolt even if the rulers are themselves wicked and oppressive. Therefore, as soon as the situation changed, and non-Muslims started to conquer and occupy Muslim territories, the reformist efforts quickly turned into armed struggles. Prominent examples of this phenomenon include the MujahiDeen movement of Sayyid Ahmed Shaheed (1786-1831) in India, the Sanussi movement in Libya started by Sayyid Muhammad Ibn Ali As-Sanussi (1787-1859) and its struggle against Italian occupation up to 1932, and the Mahdist movement initiated by Muhammad Ahmad (1844-1885) that resisted the British invasion in Sudan.

It is obvious that, even today, our traditional Ulama are following in the footsteps of earlier reformers who had worked under completely different conditions. In other words, traditional Muslim scholars have, in general, restricted themselves and their abilities within a rather narrow circle of activity, which is essentially defensive rather than revivalist. Moreover, even the task of defending Islamic doctrines is not being properly done by the Ulama, as they are, more often than not, completely out of touch with developments in contemporary philosophical, social, and scientific thought. Imam Ghazzali (1058-1111) and Imam Ibn Taimiyyah (1263-1328) were able to defeat the onslaught of Greek Philosophy and Aristotelian logic only after a careful and deep study of these invading ideas. Similarly, in order to deal with the modern ideologies that are seeking to destroy the foundations of Islamic faith, we need first to clearly discriminate between what is and what is not against the spirit of the Qur’an. Afterwards, we need to refute that part of the invading ideologies which is in opposition to the Qur’anic spirit, and to accept and incorporate the part that is in accordance with its spirit into a new and contemporary exposition of Islam. Unfortunately, this is not being done by our religious scholars.

The role of the Ulama today, instead of being that of an engine capable of propelling the ship of Islam forward, is actually nothing more than that of a heavy anchor which prevents the ship from drifting away in any wrong direction. Although, under the present circumstances, even this is a commendable and substantial service, the fact remains that this is by no means enough.

Another aspect of the activity of our Ulama that needs correction is their unusually strong emphasis on sectarian matters. A serious stagnation of thought along with dogmatism has set in ever since the practice of Ijtihad was done away with. The religious seminaries and Ulama of every sect are therefore spending most of their time and energies in defending and propagating their particular brands of dogma and ritual, often insisting that any variation in such matters is nothing short of apostasy. Such narrow-mindedness has exacerbated the evil of sectarianism and the resulting intolerance among the masses has led to a dangerous trend towards sectarian militancy.

One very important movement that has originated from the School of Deoband, the great theological seminary in India, is that of the Tablighi Jama‘at, which has succeeded in causing a massive religious mobilization among the Muslims. Tablighi Jama‘at has made headway in focusing the attentions of a big section of the Muslim population towards the renewal of faith. However, the overwhelming majority of the people who are being influenced by the Tablighi Jama‘at are simple folks, untouched by the atheistic and materialistic philosophies of the West, and who already have a dormant inclination towards religious and moral virtue. Despite this limitation, the movement of the Tablighi Jama‘at certainly occupies an important position within the larger process of Islamic Renaissance, in relation to its effort for the regeneration of faith among the masses.

PROPHET MUHAMMAD (PBUH) IN THE BIBLE (1/2)

2012-02-15T11:44:00.000+05:30

Prophet Muhammad (pbuh) in the Old Testament:

The Qur’an mentions in Surah Al-Araf chapter 7 verse 157:

"Those who follow the Messenger, the unlettered Prophet, whom they find mentioned in their own (scriptures) in the law and the Gospel".

I. MUHAMMAD (PBUH) PROPHESISED IN THE BOOK OF DEUTERONOMY:

Almighty God speaks to Moses in Book of Deuteronomy chapter 18 verse 18:

"I will raise them up a Prophet from among their brethren, like unto thee, and I will put my words in his mouth; and he shall speak unto them all that I shall command him."

The Christians say that this prophecy refers to Jesus (pbuh) because Jesus (pbuh) was like Moses (pbuh). Moses (pbuh) was a Jew, as well as Jesus (pbuh) was a Jew. Moses (pbuh) was a Prophet and Jesus (pbuh) was also a Prophet.

If these two are the only criteria for this prophecy to be fulfilled, then all the Prophets of the Bible who came after Moses (pbuh) such as Solomon, Isaiah, Ezekiel, Daniel, Hosea, Joel, Malachi, John the Baptist, etc. (pbut) will fulfill this prophecy since all were Jews as well as prophets.

However, it is Prophet Muhammad (pbuh) who is like Moses (pbuh):

1. Both had a father and a mother, while Jesus (pbuh) was born miraculously without any male intervention. [Mathew 1:18 and Luke 1:35 and also Al-Qur'an 3:42-47]

2. Both were married and had children. Jesus (pbuh) according to the Bible did not marry nor had children.

3. Both died natural deaths. Jesus (pbuh) has been raised up alive. (4:157-158)

Muhammad (pbuh) is from among the brethren of Moses (pbuh). Arabs are brethren of Jews. Abraham (pbuh) had two sons: Ishmail and Isaac (pbut). The Arabs are the descendants of Ishmail (pbuh) and the Jews are the descendants of Isaac (pbuh).

Words in the mouth:

Prophet Muhammad (pbuh) was unlettered and whatever revelations he received from Almighty God he repeated them verbatim.

"I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him." [Deuteronomy 18:18]

4. Both besides being Prophets were also kings i.e. they could inflict capital punishment. Jesus (pbuh) said, "My kingdom is not of this world." (John 18:36).

5. Both were accepted as Prophets by their people in their lifetime but Jesus (pbuh) was rejected by his people. John chapter 1 verse 11 states, "He came unto his own, but his own received him not."

6. Both brought new laws and new regulations for their people. Jesus (pbuh) according to the Bible did not bring any new laws. (Mathew 5:17-18).

II. It is Mentioned in the book of Deuteronomy chapter 18:19

"And it shall come to pass, that whosoever will not harken unto my words which he shall speak in my name, I will require it of him."

III. Muhammad (pbuh) is prophesised in the book of Isaiah:

It is mentioned in the book of Isaiah chapter 29 verse 12:

"And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned."

When Archangel Gabrail commanded Muhammad (pbuh) by saying Iqra - "Read", he replied, "I am not learned".

IV. Prophet Muhammad (pbuh) mentioned by name in the old testament:

Prophet Muhammad (pbuh) is mentioned by name in the Song of Solomon chapter 5 verse 16:

"Hikko Mamittakim we kullo Muhammadim Zehdoodeh wa Zehraee Bayna Jerusalem."

"His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem."

In the Hebrew language im is added for respect. Similarely im is added after the name of Prophet Muhammad (pbuh) to make it Muhammadim. In English translation they have even translated the name of Prophet Muhammad (pbuh) as "altogether lovely", but in the Old Testament in Hebrew, the name of Prophet Muhammad (pbuh) is yet present.

Lessons From History- Dr. Israr Ahemad, Part 5/10

2012-02-15T11:00:00.000+05:30

First Period of Decline

The Arabs gradually became corrupted as a result of their unprecedented power and wealth. The simple, frugal, and almost self-denying life style of the early Muslims slowly disappeared, giving way to the luxurious and hedonistic trend that is the hallmark of all worldly rulers. Due to their materialistic and this- worldly ambitions, the faith and religious enthusiasm of the Arabs faded away, leading ultimately to their political decline. Although clear signs of their hollowness and exhaustion remained shrouded for quite some time, it became increasingly obvious by the 10th century that the Arabs were reaching their senility.

In the 12th and 13th centuries, the Arabs experienced their first taste of Divine punishment, and the words of the Qur’an — “We sent against you Our creatures full of martial might who ransacked your cities” — were fulfilled once again. Previously, the Jews were destroyed by the Assyrians from the North and then by the Babylonians from the East. History was repeated when the Arab Muslim were devastated first by the Crusaders from the North, and then by the Mongols from the East.

The Christian Europe launched a series of attacks, in order to recapture Jerusalem from Muslims, after Pope Urban II had declared a Holy War in 1096 to liberate the city from “infidels.” Wave after waves of Crusaders invaded the Muslim territories for the next two hundred years. During one of their initial attacks, the Crusaders conquered Jerusalem in 1099, violating the sanctity of Al-Aqsa mosque. The Christian warriors, in their extreme religious frenzy, went completely berserk after this conquest. Such wholesale butchery took place in Jerusalem that it embarrasses the Western historian even today.

The Holy City remained under Christian rule for a period of 88 years, as the decrepit Umayyads were no longer capable of launching an offensive. Finally, the fervent and zealous elements from among the non-Arab nations — under Salahuddin Ayyubi (1137-1193), an Egyptian ruler of Kurdish descent fought successfully against the Crusaders and brought Jerusalem again under the Muslim rule in 1187. The real extermination of the Arabs, however, was still to come. Genghis Khan (1162-1227), after uniting the Mongol tribesmen, had already established a ruthless and powerful army that plundered North China, Turkestan, Transoxania, Afghanistan, and Persia. After Genghis Khan’s death, his empire was divided among his sons and grandsons. The fierce Mongol warriors, however, continued to advance further east, towards the heart of Muslim land. The destruction of the romantic city of Baghdad in 1258 was brutally thorough, as most buildings were razed to the ground. For a period of forty days, the conquerors continued to massacre the inhabitants, even pregnant women were not spared. Dead bodies in street and market places were too numerous to be properly buried, leading to uncontrollable epidemics of disease which further added to the death toll. The whole social and economic framework collapsed, along with the rich traditions of culture and learning. With the execution of Mu‘tasim Billah, the already flickering lamp of the Abassids Caliphate was also extinguished.

The fall of Baghdad was not only the last episode in the first manifestation of Divine punishment to the uslims, but it also constituted the coupe de grâce for the Banu Isma‘el, as Almighty Allah (SWT) sacked them from the leadership of the Muslim world. The following Qur’anic words came true, at least regarding the Arabs:

If you turn away, then Allah will bring other people in your place, who will not be like you. (Muhammad 47:38)

Life After Death

During the 12th and 13th centuries, however, the center of the Muslim land was presenting a desolate and hopeless picture. The situation there was a repetition of what had happened to Jerusalem in the 6th century B.C., when Prophet Uzair (AS) was overwhelmed with grief and had, according to the Qur’an, said to himself, “how shall God bring this city to life after its death?” (Al-Baqarah 2:259). But despite the widespread devastation and degradation, just as the Israelites had risen again, so did the Muslim, and the words of the Qur’an —“Then we gave you a chance against them, and strengthened you with wealth and children, and increased your number” (Al-Isra 17:6) were fulfilled once again.

Second Period of Decline

The beginning of the 20th century turned out to be the starting point for the second phase of decline in the heart of Muslim world. Thus, the British Intelligence masterminded the Arab revolt against the Turks during World War I, resulting in the segmentation of the great Ottoman Empire. Numerous smaller states were created in the Middle East and north Africa, which came under direct or indirect control of different European powers. In this way, a prediction of Prophet Muhammad (SAW) came true, i.e.,“There will come a time when nations of the world will invite one another to invade and exploit you, just as a person calls upon his guests to the feast” (Abu Dawood).

Say: “He has power to send you retribution form the skies above, or the earth beneath your feet, or confound you with divisions among you, and give one the taste of the vengeance of the other.” (Al-An‘aam 6:65)

Back to the Present

Moving Upwards

First Stage of Revival

Thus, the achievement of independence and self-determination by different Muslim nations actually constitutes the first stage in the revival of Islam. Although Western domination is still very much present in the form of our intellectual, cultural, and financial enslavement, the whole Muslim land — except Palestine and Kashmir — has, by the grace of Almighty Allah (SWT), succeeded in gaining freedom from direct foreign rule. Since the efforts for Islamic revival are likely to face comparatively less opposition and resistance in a country governed by Muslims as compared to the one ruled by a colonial power, it can be rightly claimed that the various movements for independence actually represented an initial stage in theprocess of Islamic Renaissance.

We know that various regional and ethnic sentiments were invoked in order to mobilize the masses in the course of these movements for independence. Again, strictly speaking, these slogans had absolutely nothing in common with Islam. However, the degree of emotional attachment and intellectual devotion of the Muslims with Islam was certainly not strong enough for it to become the basis for a dynamic and effective movement. Under these circumstances, therefore, the use of nationalistic slogans in such movements can be justified to a large extent. In principle, it can be said that such methods are permissible only when they are used on a temporary basis — as a matter of pure expediency — and not adopted as a permanent policy. In countries where such sentiments were aroused to get rid of foreign rule, it is imperative that after the achievement of political autonomy the true Islamic spirit of Muslim unity and brotherhood be cultivated.

In this respect, the Pakistan Movement stands out as a unique and exceptional phenomenon. If the Muslims of the Indian subcontinent were to struggle against the British Raj by forming an alliance with non-Muslims on the basis of Indian Nationalism, then there was certainly enough justification to do so (and this is exactly the principle that was adopted by Jami‘yat Ulama-e-Hind). However, what actually happened was that the overwhelming majority of Muslims based their political struggle — under the leadership of Muslim League — upon the concept of Muslim Nationhood and the Two-Nation Theory, the basis of which was neither racial or linguistic unity, nor a common homeland, but was founded upon the religious beliefs and heritage of the Muslims. This means that today there is nothing to justify the partition of British India and nothing to legitimatize our separate existence except Islam itself. It also means that Pakistan is already a step ahead of all other Muslim states by virtue of her very genesis and raison d’ être in Muslim nationhood.

Second Dimension

The reason for this phenomenon is not at all difficult to discern. A versatile and unique figure like Shah Waliyullah of Delhi (1703-1762) is not to be found anywhere else in the Muslim world during the last three hundred years. His momentous efforts in shifting the focus of Muslims away from trivial legalities and back to the original sources of Islamic faith and knowledge — the Holy Qur’an and the Hadith — as well as his intellectual exposition of Islamic thought and philosophy are certainly unparalleled achievements. It was Shah Waliyullah’s pioneering work that had led to the enhancement of the respect for religion and religious scholars in the Indian subcontinent.

However, we must keep in mind that the main thrust of the efforts of our Ulama is directed only towards safeguarding and preserving the dogmatic, ritualistic, and institutional structure of Islam. As regards fulfilling the requirements and demands of reviving Islam in the present Westernized milieu, and re-establishing the ascendancy of the politico-socio-economic system of Islam, they are often unaware of even the existence of such a need. Therefore, the services of the Ulama can be seen as a continuation of the efforts of previous reformers of Islam, in that their efforts — like the services of present-day Ulama — were mainly focused on defense rather than on revival. Our noble ancestors were justified in narrowing down their fields of activity because the cultural and legal system of Islam was still very much intact in those days, and the predominant need of their time was merely to preserve the religious faith in its original form and to defend it against alien influences. As a result, all our past reformers concentrated their energies in the academic fields, or, at the most, in the moral and spiritual purification of common Muslims. None of them tried to launch any organized political or militant movement, as Prophet Muhammad (SAW) had set strict restrictions on such a rebellion against Muslim rulers. According to the popular interpretation of some Ahadith, as long as the Shari‘ah was being enforced and no flagrant violation of Islam was being committed, it was not considered permissible to revolt even if the rulers are themselves wicked and oppressive. Therefore, as soon as the situation changed, and non-Muslims started to conquer and occupy Muslim territories, the reformist efforts quickly turned into armed struggles. Prominent examples of this phenomenon include the MujahiDeen movement of Sayyid Ahmed Shaheed (1786-1831) in India, the Sanussi movement in Libya — started by Sayyid Muhammad Ibn Ali As-Sanussi (1787-1859) — and its struggle against Italian occupation up to 1932, and the Mahdist movement — initiated by Muhammad Ahmad (1844-1885) — that resisted the British invasion in Sudan.

Lessons From History- Dr. Israr Ahemad, Part 4/10

2011-09-10T23:53:00.001+05:30

Reform & Revival: The Maccabees

The destruction of the northern kingdom of Israel by the Assyrians was irreversibly complete and final. The dispersed Jews lost their distinct identity as they merged with and vanished among the neighboring nations, especially the conquerors. In contrast, the Babylonian exile was only a harsh reminder from Almighty Allah (SWT) to the inhabitants of Judah.

Although the exiles were not subjected to blatant slavery, the impact of captivity was still soul crushing for them. They must have felt humiliated and anguished with the memory of their abject defeat and ongoing bondage, as depicted in the poetry composed during that period (see “Lamentations”’ in the Old Testament). In Babylonia, the Jews were made targets of contempt and derision; they were required to toil hard and pay tribute money in exchange for their existence. Those of noble origin were particularly treated with indignity, adding the pain of insult to their already injured souls.

All this must have melted their hearts and caused them to repent. There were a number of active reformers, both among the captives and among those who remained in Judah, preaching and exhorting everyone to fulfill their part of the Covenant. Most prominent among these voices of reform was that of Prophet Ezekiel, who had been brought to Babylonia during the first deportation in 597 B.C.. He called his people towards God, inspiring them to mend their ways and atone for their sins. He announced that God is going to give the Israelites another chance to repent, and that He will cause them to return to Jerusalem. The following statements are taken from the “Book of Ezekiel” in the Old Testament:

This word of the Lord came to me:

O man, when the Israelites were living on their own soil they defiled it with their ways and deeds; their ways were loathsome and unclean in my sight. I poured out my fury on them for the blood they had poured out on the land, and for the idols with which they had defiled it. I scattered them among the nations, and they were dispersed in many lands. I passed a sentence on them which their ways and deeds deserved.

(Ezekiel 36:16-19)

It is not for the sake of you Israelites that I am acting, but for the sake of my holy name...I shall take you from among the nations and gather you from every land, and bring you to your homeland. I shall sprinkle pure water over you, and you will be purified from everything that defiles you; I shall purify you from the taint of all your idols. I shall give you a new heart and put a new spirit within you; I shall remove the heart of stone from your body and give you a heart of flesh. I shall put my spirit within you and make you conform to my statutes; you will observe my laws faithfully. Then you will live in the land I gave to your forefathers; you will be my people, and I shall be your God.

(Ezekiel 36:22,24-28)

God’s mercy came in the shape of Cyrus, king of Persia, who, after conquering Media and Lydia, brought the Babylonian Empire to her knees in 539 B.C., thus laying down the foundations of the Great Persian Empire. The very next year, Cyrus authorized the Jews in Mesopotamia to return to Jerusalem and rebuild their Temple at the expense of the royal treasury. He then appointed Sheshbazzar, probably the son of King Jehoiachin, to rule Judah as a semi-independent state. Sheshbazzar led the first group of Jews back to their homeland, followed by another expedition led by Zerubbabel in 522 B.C.. However, because of a number of reasons, the rebuilding of the Temple could not progress beyond the laying down of its foundations. Eighteen years latter, Zerubbabel became Judah’s governor who, supported by Prophets Haggai and Zechariah and the high-priest Jeshua, completed the second Temple in 515 B.C.

In 443 B.C., Persian king Artaxerxes I allowed Zehemiah, one of his Jew attendants, to supervise the building of the walls of Jerusalem, and later appointed him governor of Judah as a separate province. Prophet Uzair (AS) — otherwise known as Ezra — arrived in Jerusalem in 398 B.C., with the mission of reestablishing religious purity and obedience to the Mosaic Law. He persuaded all Jewish men to divorce their pagan wives and proscribed mixed marriages in the future. He also demanded strict adherence to Sabbath and the dietary laws. He took a pledge from his people that they would worship none other that God. A major achievement of Prophet Uzair (AS) was that he re-compiled the five Books of Moses, or the Torah, which were lost during the destruction of Jerusalem.

The process of Jewish revival suffered a set back with the rise of Greeks, and the defeat of the Persians by Alexander in 333 B.C.. After the death of Alexander, his kingdom was divided among his generals. Egypt came under the control of Ptolemy, whose descendants ruled Judah for the next hundred years. Seleucus had established his own dynasty over Babylonia and Syria, whereas Palestine was incorporated into this kingdom by Antiochus III in 198 B.C.

Earlier, Alexander had initiated a policy of implanting the Greek culture — Hellenism — in his conquered lands. As a result, during all these years of Greek rule, the Jews became divided into two groups. Those living in Egypt and other places outside Judah, called “Jews of the Dispersion,” started adopting Greek ideas, dress, language, and life-style. The sacred scriptures had to be translated in Greek as most of them could no longer comprehend their original language, Hebrew. Mixed marriages became common once again, and circumcision was increasingly ignored. A popular Hellensitic idea — that different nations simply worshipped the same God with different names — became acceptable among these “progressive” Jews. On the other hand, there were those orthodox ones — or “fundamentalists” in contemporary terminology — who persisted with the traditional Jewish beliefs and culture, as the spirit of revival infused by Prophet Uzair (AS) was still very active among them.

In 175 B.C., Antiochus IV came to the throne, and used Hellenization to wipe out both monotheism and the Mosaic Law. He promoted Greek customs and ideas with the help of his aristocratic Jewish collaborators. Pagan altars were set up, religious celebrations and services forbidden, circumcision outlawed, and possession of Torah declared a capital crime. This only sharpened the distinction between the progressive and orthodox Jews, and motivated the latter ones to rebel.

An elderly priest named Mathathias rejected the attempts to cultivate and encourage such outrageous disobedience of the Divine commands. He, along with his five sons, started a revolt in the form of guerrilla warfare. Soon, a group of zealous Jews joined them, who were known as “Hasideans,” or the pious ones. An army of devoted Israelites was formed which began a full-fledged revolutionary struggle against their Syrian oppressors, and this came to be called as the “Maccabee” uprising. A long series of battle followed, where these small, untrained, and ill-equipped group of men were able to defeat their much superior rivals. This ultimately led to the establishment of the “Great Maccabee Empire,” marking the second phase of rise and domination for the Israelites.

The religious fervor and sincerity among the Jews, however, started to subside with the passage of time. The love of God began to be gradually replaced by the craving for material comforts and wealth. The spirit of morality disappeared, leaving behind the empty form of rituals. Internal conflicts led to a split among the Jews, so much so that some of them invited the Roman general Pompey to come to Palestine. But once the Roman army had arrived, it would not leave.

The Second Era of Decline

In 63 B.C Pompey, after taking over the old Sleucid Empire of Syria, turned towards Jerusalem. Thousands of Jews were killed during the three month long siege of the Holy City, and by the time the Roman army broke through the walls of Jerusalem, they were killing each other in confusion.

The Romans abolished the Maccabean dynasty and appointed Antipater as their puppet ruler. But soon after Julius Caesar’s murder in 44 B.C, Antipater was poisoned and a civil war ensued in Palestine with different groups vying for dominance. To restore order, the Romans nominated a clever Jew named Herod as their viceroy to rule the Israelites. Herod reigned for the next 33 years by patronizing the Jewish religious hierarchy on the one hand, and propagating the Greco-Roman culture and showing his faithfulness to Caesar on the other hand. In order to demonstrate his loyalty to Judaism, he ordered a reconstruction of the second Temple. The result was the largest and most magnificent building complex of the ancient world. At the same time, the moral degeneration of the Jews continued and reached its lowest ebb during the reign of Herod.

After Herod’s death, his kingdom was divided among his three sons: (a) Archelaus became the ruler of Smaria, Judeae, and northern Edom, but was replaced in 6 C.E. by a Roman governor; (b) Antipas became the head of Galilee and Jordan in northern Palestine; whereas (c) Philip ruled the land between river Yermuk and Mt. Hermon

It is significant to note that during all those years of indirect Roman rule, the Jews had, in general, enjoyed full religious autonomy. The Romans would obviously intervene in matters of political or military nature, but the everyday administration of justice and local affairs — like the Sanhedrin court in Jerusalem — were left wholly to the Jewish officials responsible for applying the Mosaic Law.

It was this Jewish court, Sanhedrin, that convicted God’s last messenger to the Children of Israel —Jesus Christ or Prophet Isa (AS) — of blasphemy, and requested death sentence from the Roman governor Pontius Pilate. The collective rejection of Prophet Isa (AS) by the Israelites was not a minor crime in the sight of Almighty Allah (SWT) — as he was Allah’s Rasool, or envoy. This time Divine punishment appeared in the form of Roman armies, and the Holy City was destroyed for the second time.

The Romans had appointed Agrippa I, grandson of Herod the Great, to rule the territories that were once under Herod himself. Soon afterwards, a serious protest against the Romans led to an open Jewish revolt in 66 C.E., which neither King Agrippa II nor the Roman procurator was able to contain. The Romans retaliated with full military might, ultimately leading to the destruction of Jerusalem in 70 C.E. by the armies of General Titus. The loss of life among the Jews was incredibly high, as 133 thousand are reported to have been killed in Jerusalem alone. Thousands were made slaves, starved to death, or killed in Roman amphitheaters. Herod’s Temple was burned and completely demolished.

Emperor Hadrian later built a new Roman colony, called Aelia Capitolina, over the desolate ruins of Jerusalem. However, the Jews were banished from their Holy City and were not allowed to re-enter for the next half a millennium.

As mentioned before, the advent of Prophet Muhammad (SAW) in the 7th century C.E. constituted a golden opportunity for the Jews to escape from the wrath of God the Almighty. They, however, not only rejected the Prophethood of Muhammad (SAW) as a community, but also earned the unenviable reputation of being the worst enemy of Islam and Muslims. As a result, their second era of decline has continued till the present, and they remained, to this date, a condemned and disgraced people. We shall return to this topic after a while.

Two of a Kind

The rationale behind going through all these details of Jewish history is to be able to see our faces in their mirror. Both the Muslims and the Jews claim to be the followers of a holy messenger of Almighty Allah (SWT), and both were endowed with Divine Scriptures. This in itself constitutes a significant common factor, meaning that the two are essentially similar communities. According to a tradition that appears in Jame‘ Tirmidhi, Prophet Muhammad (SAW) is reported to have said: “My Ummah will undergo and experience all those conditions which were experienced by the Children of Israel, just as a shoe resembles its pair.” The parallelism between the history of Muslims and that of Jews is indeed amazing. A comparative study of their past reveals that, like the Israelites, we Muslims have also undergone two phases of rise and two phases of decline, as alluded to by Prophet Muhammad (SAW) in the above prediction.

What follows, therefore, is an outline of the history of Muslims vis-à-vis their rise and decline over the last fourteen centuries, and this will clearly demonstrate the points of resemblance between the Jews and Muslims.

The principal reason, however, for presenting this comprehensive yet brief chronological sketch of our past is two fold: First, as far as “rise” is concerned, we need to fully appreciate our past grandeur and glories, so that our younger generations can be motivated to recapture that lost greatness and to try and revive this half dead tiger that was once the Muslim Ummah. Second, with reference to “decline,” we need to clearly understand that Allah’s Justice is the same for everyone, and His laws are permanent and immutable. The manner in which He treated the previous Muslim Ummah — the Jews — was repeated in His dealings with us. When we indulged in the same sins and crimes as were committed by the Jews, we received the same punishment as was given to them.

To begin with, we need to have in our minds a rough idea of the geography of Muslim world. For the purpose of description, the Muslim world can be seen as consisting of three sections. That is, the center or the heart of Muslim world, which is made up of the Arabian peninsula in the south and Iraq, Palestine, Syria, and Asia Minor in the north; the right wing, which extends from Iran, Afghanistan, Pakistan, and Central Asian republics to Malaysia and Indonesia in the Far East; and finally the left wing, which includes the whole North Africa and, in the good old days, extended even upto Spain.

The Muslim Golden Age

Prophet Muhammad (SAW) was born in 571 C.E., in the predominantly pagan environment of Makkah, and started his mission around 610 C.E at the age of forty. After an exhausting and onerous struggle that spanned 23 years, the domination of Islam was established throughout the Arabian peninsula. Prophet Muhammad (SAW) had started the process of expansion, or export, of the Islamic Revolution into the neighboring countries before his death in 632 C.E. This expansion continued unabated during the Caliphate of Abu Bakr, Umar, and Uthman (RAA), when the Banu Isma‘el or the Ummiyeen gushed forth like a mighty flood, and in less than a quarter of a century Iran, Iraq, Syria Palestine Egypt, as well as a major part of North Africa came under their rule. These were the days of pure, authentic, and pristine Islam.

After a brief respite due to internal strife during the Caliphate of Ali (RAA), the process started again during the Umayyad era, and, within a short span of time, new lands were conquered that extended up to Turkestan, Afghanistan, and Sindh in the east, and included the entire North Africa and parts of Europe in the west. Spain was vanquished, and the Muslim armies reached even up to the heart of France. However, with the passage of time, the zeal of establishing the Just Social Order of Islam had started to diminish, and the element of Arab Imperialism began to dominate the Muslim conquests.

The supremacy of the Muslims reached its zenith during the 8th, 9th and 10th centuries C.E., when initially the Umayyads and then the Abbasids held the leadership of Islam as well as that of the Muslims. Strictly speaking, however, only the Umayyad era represents the true domination of pure Arab rule, as the Abbasids were generally infected and spoiled by Persian influences. Still, during this period, Banu Isma‘el were in ascendancy over a big chunk of land, and their culture, civilization, arts, sciences, and religion were dominant. The first three hundred years can therefore be described as the golden era of the Muslim history.

At this juncture, a point of contrast between the Muslims and the Jews becomes apparent. That is, while the first phase of rise for the Muslims began during the life time of Prophet Muhammad (SAW), the corresponding period for the Jews could not start until about three hundred years after the death of Prophet Musa (AS). The reason for this difference is that the establishment of Islam as a politico-socio-economic system was achieved, at least within the boundaries of Arabian Peninsula, by Prophet Muhammad (SAW) and his devoted Companions (RAA). On the other hand the Israelites, by refusing to fight for the Promised Land, had brought the revolutionary process to a halt. Hence the delay of three hundred years.

The Qur’an and World Peace

2011-07-17T05:16:00.000+05:30

I shall deal with the topic of “The Qur’an and World Peace” at three different levels, viz., the peace and tranquility of an individual person, the socio-political peace of a group, and finally, world peace.

An Individual Person’s Peace and Tranquility

One may be surprised that I am embarking upon a discussion of world peace by first mentioning an individual’s personal peace and inner state of harmony. But a moment’s reflection will be sufficient to bring home to the reader the all-important truth that the most effective factor in establishing world peace is personal peace and mental satisfaction of an individual. This is so because of the following four reasons:

Firstly, an individual human being is the basic unit of humanity. A wall, however high and long it may be, is after all a complex of bricks. Its strength and stability depends on the strength and good quality of individual bricks. Similarly world peace is unthinkable without the spiritual and psychological peace of a large majority of its inhabitants.

Secondly, man in himself is a “miniature universe” and as such his consciousness reflects the entire cosmos. This important truth has been fully realized by the Sufis of Islam — the greatest researchers into human psychology. That is the reason why I have chosen their term — “miniature universe” or microcosm — to express my meaning.

Just as external and environmental happenings influence the inner state of man, it is equally true that man also influences the macro-cosmic physical universe around him. His inner state affects and brings about changes in the vast expanses of the material cosmos. Therefore, the peace and tranquility enjoyed by human individuals necessarily makes its impression on the outer world. In other words, the subjective peace experienced within makes harmony possible in the world outside the individual.

Thirdly, even a cursory glance at world history is enough to show that often the personal disquietude of a few individuals led to disastrous wars resulting in widespread bloodshed and destruction. If we study closely the life-history and personalities of leaders like Hulagu Khan, Genghis Khan, Hitler and Mussolini, we come to know that it was due to their mental disquietude and perversity that the world peace was shattered and innumerable innocent human beings were savagely killed.

Fourthly, even now if we consider for a moment the few persons in whom tremendous powers are vested (such as those who reside in the White House and the Kremlin), we will be assured that world peace largely depends upon the inner peace and tranquility of these very few individuals. Not to speak of mental disruption, even the nervous tension or anxiety of a single one of these men might spark off an extremely devastating nuclear war.

Iman — Doctrinal Belief

Viewed from this angle, Islam seems to occupy a unique position in the community of world religions. Iman is the collective term for all those beliefs on which the Islamic faith is based. The root of the word Iman is a-m-n, which points to the peace and tranquility that the believer enjoys in his heart as a result of entertaining and upholding these beliefs.

The quintessence of Iman is belief in Almighty God, or Iman billah, which is constituted by intuitive knowledge of Allah (SWT) and a relationship to Him of hope and total dependence and submission. Only this type of personal and subjective relationship with Allah (SWT) can engender true and lasting peace in the heart of a man, providing a positive and durable ground for the stability of his inner being. Tauheed — oneness of God, which we translate as “unity” or “unityism” — is the characteristic term for this pure spiritual relation of a man to his Creator, which ultimately leads him to a state described by the Qur’an in these words: “Allah became pleased with them and they became pleased with Him” (Al-Bayyinah 97:8). This is a state in

which the Creator and the worshipper are in total consonance with each other. A believer who has obtained this spiritual height is completely free from all anxiety and fear, and his mind and heart experience a bliss which can be felt but cannot be described in words.

In Surah Al-An‘am, Allah (SWT) first poses a question in this manner…Which of the two parties has more right to security and peace, (tell me) if you know. (Al-An‘am 6:82)

and then the answer is supplied thus

It is those who believed and did not pollute their faith with zulm, that are truly in security and are rightly guided. (Al-An‘am 6:83)

In short, true belief in Allah (SWT) is the sole positive and real ground for a man’s inner peace and happiness. This devotional relationship with Allah (SWT) accompanied with pure and resolute submission to His commands can be achieved and enhanced by remembrance of Allah (or zikr). The Qur’an says

Verily, in the remembrance of Allah do hearts find peace and satisfaction. (Ra‘d 13:28)

A person who is deprived of belief in Almighty Allah (SWT) can never enjoy even the semblance of mental peace. As a result of this lack of belief, he is always obsessed by evergrowing worldly ambitions. He is ever entangled in the blinding cobweb of his limitless desires. Most men die before seeing their desires and ambitions materialized, no better than travelers in the desert pursuing a mirage, whereas the more intelligent of these fall prey to assorted mental aberrations. Their minds become arenas of strife and conflicts. Their desires lead them to intense internal conflicts and frustrations and consequently they are transformed into infernos — their hearts set ablaze. These inner disruptions manifest themselves outwardly, giving rise not only to a ruthless and savage struggle for existence but also to vile competition, the use of unfair means in business and trade, greed, caprice, and false ostentation. As a result of all this, God’s earth becomes rampant with immorality, crime, corruption, and lawlessness.

At this stage, only belief in the Hereafter, which is a corollary of belief in Allah (SWT), comes to rescue a man from the abysmal depths of darkness. It provides an effective check against corruption and immoral conduct. The eschatological beliefs in bodily resurrection, the Day of Judgment, and reward and punishment in a future life, provide a powerful incentive to a believer not to omit his duties, to be content with his lawful rights, and to abide by the rules laid down in the Divine Law (Shari‘ah) regulating the conduct of his terrestrial existence. The Qur’an asserts unequivocally that there is only one psychological factor which can effectively keep man from transgression and immorality, and that is the belief in the Hereafter and in accountability on the Day of Reckoning.

Indeed not! Man behaves rebelliously for he deems himself to be independent. (But) towards your Lord indeed is the return. (Al-Alaq 96: 6-8)

It should be crystal clear from the above that it is impossible to have serenity of heart if we do not have a staunch belief in religious truths. Any scheme or plan of action geared towards bringing about world peace and harmony, if not based on the belief in Almighty Allah (SWT) and in the Day of Reckoning, is bound to fail. It can succeed only if it is based upon the tenets of Islamic faith.

Islam

As stated above, Iman or religious belief is essentially related with the inner realm and mental state of a person, and the internal peace and calm enjoyed by him is its greatest fruit. The external manifestation of this inner peace takes the form of an attitude towards life known as Islam, which in turn guarantees outer peace and harmony. Iman and Islam are indeed like the two sides of a single picture. Whereas one provides guarantee for inner peace and happiness, the other does so for external peace and harmony. The Holy Prophet’s (SAW) prayer which he used to say at the sight of a new moon every month contains a significant allusion to this very truth. The prayer, couched in simple but beautiful words, reads:

O Lord! Make this new moon full of glad tidings for us: of peace, Iman, well-being, and Islam

These truths were expressed more fully and explicitly in other traditions of the Prophet (SAW). For example, in one tradition he negated Iman (and swore thrice to emphasize it) in a person whose neighbor is not safe from his misbehavior. Secondly, morally wholesome behavior was regarded as the zenith of both Iman and Islam. Thirdly, the Prophet (SAW) defined a Muslim as one from whose hands and tongue other Muslims are safe. Fourthly, he preached in a very wide and general way to “take pity on the inhabitants of earth, if you wish that the Lord of the heavens takes pity on you.”

Socio-Political Peace and Well-Being —Salamah

Human beings are gregarious by nature. Their relationships with each other assume the form of ever-widening circles. Starting from the interactions within the family nucleus, they develop to encompass clans, tribes, complex social systems, and political states. Quite logically, world peace lies in the amicability and cordiality of relations between these states because the world is, after all, nothing but a large multitude of these socio-culturaI groups and states. The internal harmony of a single group bears the same analogy to the peace of the total world as the inner serenity (i.e., Iman) of a person bears to the external well-being (i.e., Islam). That is why Islam has put the greatest emphasis on social peace and political and economic justice. As delineated by the Holy Prophet (SAW), the character-traits of a Muslim individual, which is the basic unit of Muslim social polity, are the highest ideals of human character ever envisaged by any moral philosopher. One can well imagine the tranquility enjoyed at the social level by a community that is founded on such noble principles and whose members are so considerate, affectionate, and benevolent among themselves.

The Islamic social structure is established on the positive foundation of Al-hubb fillah —love for the sake of Allah (SWT) and in obedience to Him. Peace and well-being are its marks of distinction. That is why sincerity and companionship of two Muslims for the sake of Allah (SWT) is regarded by Him as the most excellent of religious virtues. This very attitude is amply reflected in the way people greet each other in the Islamic society by wishing each other peace and well-being. Assalamo Alaikum and Wa Alaikum Assalam are the cheering phrases constantly uttered and heard when Muslims meet and part with each other. The Holy Prophet (SAW) described these twin characteristics of a typical Islamic society in one of his sayings thus:

(O Muslims!) You will never enter Paradise unless you are believers. And you will never achieve genuine belief unless you love (and respect) each other. Shall I not tell you the way you can create love amongst yourselves? (That way lies in) frequently greeting each other with salam. (Reported by Abu Hurairah and narrated by Imam Muslim)

A major portion of the Surah of the Holy Qur’an entitled Al-Hujurat, revealed in Madinah, contains meticulously detailed instructions that help to maintain social harmony and well-being. Respectful behavior towards the leader and elders, in manner, voice, and demeanor, are the bonds and cement of an organized community. Rumors should be tested and selfish impatience should be curbed by discipline. Scandal or slander of all kinds should be condemned. All quarrels and differences should be patched up and reconciled, by the force of the community if necessary, but with perfect fairness and justice. Ridicule, taunts, and biting

words should be avoided, whether the person spoken of is present or absent. Suspicion and spying are unworthy of believers. Mutual respect and confidence are a duty and a privilege in Islam. One can well imagine how much importance Islam assigns to social peace by enjoining upon Muslims to shun anything which corrodes it.

More than that, the Holy Qur’an delineates such golden principles of social and group life which cannot be found in any other religious book. For example:

…help one another in righteousness and piety, but do not help one another in sin and wickedness…. (Al-Ma’idah 5:2)

O believers! Stand out firmly for justice, as witnesses for the sake of Allah, even (if this may go) against yourselves, or your parents, or your kin…. (Al-Nisa 4:135)

O believers! Stand out firmly for Allah, as witnesses for the sake of justice, and let not the enmity of a people cause you to turn away from justice. Do justice, for that is closer to piety…. (Al-Ma’ida 5:8)

We have surely sent our messengers with clear signs (i.e., miracles and proofs), and sent with them the Book (i.e., revealed guidance) and the Balance (i.e., the Shari‘ah), so that mankind may stand by justice…. (Al-Hadeed 57:25)

The above verses of the Qur’an make it clear that the four fundamental principles of Islamic polity are righteousness, piety, justice, and fairness. The sole aim before a truly Islamic society should be to achieve these so that people live in peace and harmony.

World Peace

As far as I can understand, Islam has two schemes to offer for the promotion of peace: (a) a real and long-term scheme, and (b) a short-term or interim one.

As regards the real, durable, and universal scheme to bring about peace on earth, Islam asserts emphatically and unambiguously that it can be achieved only through responding to the call of Islam, by believing in Allah (SWT) as the Creator and Sustainer of the universe and submitting to His will as expressed in the last Divine Revelation, i.e., the Holy Qur’an. A true Islamic society has the potential to expand and take the entire world into its fold, and thus to save all human beings from exploitation, disruption, oppression, and disquietude. The

vicissitudes of human history are witness to the fact that whenever humanity adopted an ideology and way of life other than Islam, the world was torn by injustice and warfare. The Holy Qur’an says:

Have you not seen how your Lord dealt with the Ad, of the (city of) Iram with lofty pillars, the like of whom were not created in (all) the land? And with the Thamud, who cut out (huge) rocks in the valley? And with Pharaoh of Stakes? They were those who had committed great excesses in the lands, and spread great mischief in them. (Al-Fajr 89:6-12)

Thus, the main emphasis of Islam is on calling the entire humankind towards faith in its Lord and Creator, and urging it to submit to His Will. Indeed, the real way to establish lasting peace on earth is the following: First of all, a true Islamic society and a genuine Islamic State needs to be established in one part of the world; this would act as a beacon, inviting the humankind towards the light of Iman and Islam. As a result, the boundaries of Islamic society and Islamic State would keep on expanding till the entire humanity would come within the fold of the love, benevolence and mercy of its Creator.

Under the present circumstances, however, this seems like a far-fetched idea. But Islam has a message of peace, love, and harmony for the interim period as well. Islam provides us with two cardinal principles, on the basis of which the peoples of the world can be united in global harmony. Thus, the ayah 13 of Surah Al-Hujurat reads:

O mankind! We created you from a single (pair of a) male and a female, and made you into nations and tribes, so that you may know each other. Verily the most honored of you in the sight of Allah is (one who is) the most righteous of you.... (Al-Hujurat 49:13)

Here the Holy Qur’an mentions two points which can create a deep sense of unity among the diverse races and religio-cultural groups of the world, viz., the unity of the Creator which leads us to the essential equality of humankind, and the common origin of the entire human race in the primordial pair of Adam and Eve, which leads us to the idea of universal brotherhood.

This ayah addresses all of humanity and not just the Muslim community. All humankind has descended from the first couple, Adam and Eve. Their tribes, races, and nations are conventional labels by which we may know their differing characteristics. Before Allah (SWT) they are all one, and the most righteous is the most honorable. Allah (SWT) is the Creator of all human beings and as such they are all equal before Him.

These two principles of unity of the human race and oneness of Creator may appear rather theoretical, but history tells us that the Prophet of Islam (SAW) established a society based on these very principles which was free of internal strife and conflict. Even H. G. Wells, who otherwise is a bitter critic of the personal life of the Holy Prophet (SAW), acclaims that it was a great feat of Muhammad (SAW) that he, in fact, established a human society based on the lofty moral ideals of Islam.

Everybody knows that modern science and technology has brought about fantastic changes in contemporary life. Our globe has shrunk tremendously; we can travel from one corner of the earth to another in a matter of hours. The world has been reduced to a village, various countries being like localities of a single town. But this elimination of distance is entirely a physical and outer phenomenon. Mentally and psychologically, the various nations of the world are still far apart from each other. Even though at the political level men aspire to

develop a universal brotherhood and a single world-State, yet in reality they cannot find a basis or value through which to overcome the barriers of color, creed, and race.

The desire for world peace and cordial relations among the nations of the world led to the formation of “League of Nations” in the early part of this century. But it failed miserably and ceased to exist after a few years because of the utterly selfish and inhuman attitude of some of the member countries. The yearning for peace and amicability in international relations persisted and it again resulted in the formation of a world body known as the “United Nations Organization.” It is an open secret, however, that it too has failed to achieve its purpose. Most resolutions passed by the UNO are not implemented in clear defiance of its Charter. Even

though it has a prestigious paraphernalia of offices and divisions, its efficacy as a custodian of peace has never been up to the mark.

If we look at the matter from the right perspective, we realize that only Islam can meet the challenge of the time. The failure of peace-making world bodies like the UNO lies in the fact that these cannot possibly offer a ground for treating various national and ethnic groups as equal partners in the community of nations. Islam, on the other hand, gives us two such fundamental concepts which alone can bind the human race in one single totality. It tells us that all human beings living on the surface of this earth come from one primordial pair — Adam and Eve — and as such they are like members of one family. Again, the Creator of all is Allah (SWT) and as such they are all equal in His sight. White people have no superiority over colored nations, nor have Western nations any ground to boast against the Eastern ones. Islam totally negates all baseless values and attitudes which treat some people as inferior to others in any respect whatsoever.

The contents of the above mentioned ayah of Surah Al-Hujurat have appeared in reverse order in the first ayah of Surah Al-Nisa thus:

O mankind! Be mindful of your Guardian-Lord Who created you from a single person. Created, of like nature, his mate and from them twain scattered countless men and women. Be mindful of Allah through Whom you demand (your mutual rights), and (be mindful of violating relations based on) the wombs; for Allah ever watches over you. (Al-Nisa 4:1)

All our mutual rights and duties, according to Islam, are referred to Allah (SWT). We are His creatures; His will is the standard and measure of good, and our duties are measured by our conformity to His Will. The Prophet of Islam (SAW) has not only shown a way to salvation in a future life, but has also brought practical answers to the problems of this-worldly life. And surely we do need concrete facts. In today’s situation of crisis the call for renewal, change, and progress is heard everywhere. The Prophet Muhammad (SAW) is the prime example of a personality who understood how to bring about revolutionary progress and build a community of true brotherhood. For example, his address on the occasion of the Farewell Pilgrimage epitomizes the climax of his mission, in which he said: “An Arab has no superiority over a non-Arab, nor has a non-Arab over an Arab. You are all born of Adam, and Adam was made out of clay.” This universalism is also depicted subtly in the above cited Qur’anic ayaat; both address all humanity and thus make explicit the fundamental facts shared by all human beings.

The role of an important pillar of Islam, Hajj, is also very significant in this context. The spirit of Hajj is the spirit of sacrifice of vanities, dress and personal appearance, pride relating to birth, national origin, accomplishments, work or social status. It signifies the brotherhood of all Muslims, demonstrated in the greatest of all international assemblies. The privileged cast away their arrogance and pride because they know it is a sin to be harsh or scornful to one’s bother. In bridging the gap between man and man, forgiveness (which is closely related with taqwa) plays an essential part. Magnanimity is a sign of strength.

Obviously, Qur’anic teachings can give lead to the rest of the world on the question of race relations. Islam has the best record of racial tolerance. Its mosque and pilgrimage gatherings have known no racial discrimination. The message of Islam has completely rejected racial prejudice or superiority of one race over the other. Even the western non-Muslim scholars admit this, the historian Arnold Toynbee among them. He writes:

The extinction of race consciousness as between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue. The forces of racial toleration, which at present seem to be fighting a losing battle in a spiritual struggle of immense importance to mankind, might still regain the upper hand if any strong influence militating against racial consciousness were now to be thrown into the scales. It is conceivable that the spirit of Islam might be the timely reinforcement which would decide this issue in favor of tolerance and peace. (A. J. Toynbee, Civilization an Trial, Oxford university Press, 1948, pp. 205-6)

The disregard of color and race in the Muslim world is expressed by Malcolm X in a moving account of his experiences in Makkah. He wrote:

For the past week, I have been utterly speechless and spellbound by the graciousness I see displayed at around me by people of all colors…. You may be shocked by these words coming from me. But on this pilgrimage, what I have seen and experienced, has forced me to rearrange much of my thought patterns previously held, and to toss aside some of my previous conclusions…. Perhaps if White Americans could accept in reality the Oneness of mankind - and cease to measure and hinder and harm others in terms of their “differences” in color, …. Each hour here in the Holy Land enables me to have greater spiritual insight into what is happening in American between black and white.

It is most unfortunate that, to the total neglect of such magnificent teachings of universal brotherhood, Muslims themselves are taking to various secular slogans for uniting cross sections of the world population on the basis of racial and national loyalties. It is height of insanity that people who produced the finest examples of human equality and brotherhood in their past on the basis of their faith alone are now adopting racial and ethnic nationalism as a panacea for their social and political ills. To give an historical example, Omar Ibn Al-Khattab (RAA) who belonged to the respectable Arab tribe of Quraish and was the head of the then largest Muslim State of his time, used to address Bilal (RAA) — a black Muslim and a former slave of humble means — as Sayyidina (our master).

The upshot of my discussion is that the truth which is essential for the happiness and peace (of both individual as well as social at the widest level) is all there and complete in the Qur’an and the Sunnah (i.e., the tradition and practice of the Prophet SAW). Whoever amongst Muslims studies the Holy Qur’an and the life of Prophet of Islam (SAW) in earnest must face the question: “Are you ready to follow the heights that Allah (SWT) shows you and be a witness to this unto the world?” I believe that the need of the hour is to explain and spread the teachings and wisdom of the Holy Qur’an, first among the Muslims themselves and then among the entire humankind. This can be achieved only through sincere and tireless efforts of those young men who decide to dedicate their lives for learning and teaching the Book of Allah (SWT).

The Way to Salvation In the Light of Surah Al-Asr By Dr. Israr Ahmad

2011-07-16T03:08:00.000+05:30

In the name of Allah, Most Gracious, Most Merciful.

1. By (the Token of) Time (through the Ages),

2. Verily Men are In a state of loss,

3. Except those who have Faith, And do righteous deeds, And join together In the mutual teaching Of Truth, and of Patience and Constancy.

THE WAY TO SALVATION IN THE LIGHT OF

SURAH AL-’ASR

SURAH AL-’ASR, a very early Makkan surah is one of the shortest surahs of the Quran. The words used in this surah are also commonly used in Urdu and are familiar to those who have a fair knowledge of this language. This is why a sketchy meaning of the surah is grasped without much difficulty by every Urdu-knowing individual. But studied and pondered over at a deeper level, this Surah opens up a treasure house of knowledge and wisdom.

As a matter of fact, there is a striking analogy between this surah and Surah Al-Ikhlas. Surah Al-’Asr sums up in a few concise words the way and practical guidance that leads to eternal success and salvation just as Surah Al-Ikhlas delineates in a few words the nature and unity of Godhood in Islam. Though very short and compact, both of these surahs are extremely rich in meaning relating to their respective themes. On this ground Maulana Hamid-ud-Din Farahi has categorized Surah Al-’Asr as an aphorism of great wisdom, whereas lmam Al-Sha’feii maintained that a deep and thoughtful study of this surah alone provides adequate guidance for attaining one’s salvation.

This surah is composed of three verses. The second verse is of central importance in meaning and significance. This verse expresses the painful and tragic state of man generally, a state of loss and deprivation. The evidence for this is presented in the first verse, in the form of an oath or adjuration. The third verse of the surah carves out an exception from the general condition of man laid down in the second verse.

In this way, this surah is clearly divided into two parts. Its first part ‘By fleeting time, verily man is doomed (or destined) to loss and ruin’—consists of a statement and its proof and as such is of immense philosophical significance, whereas the second part of the surah —‘Save those who believe, and do righteous deeds, and unite for the sake of truth and steadfastness’—is of utmost practical importance, giving the essential requirements and conditions of a successful life, a precise but nevertheless complete and comprehensive elucidation of the ‘right path’.

BIG IMPACT

It is not my aim to write down, in the following pages, an exegetical explanation of this surah, firstly because this venture calls for greater scholarship and deeper insight than I can claim and, secondly, because in my opinion Maulana Hameed-ud-Din Farahi has already done full justice to the elucidation and exposition of the profound meaning of this surah. In the following discussion an attempt has been made merely at explaining some general principles of the surah and, in particular, some crucial points of its second part so that a detailed and synoptic view of the obligations and duties that Islam enjoins upon us is put in bold relief.

If we look at this surah as a whole, we realize that the note of warning and admonition is muchmore pronounced than the conditions for hope given at the end. Firstly, its very opening statement produces a big impact on the reader. The words ‘By (the token of) time, verily man is in a state of loss even if considered only in their vocal effect, are capable of giving a big jolt and arousing the listener from his slumber. A full realization of its meaning must produce a still more potent effect.

Secondly; the statement, ‘Verily man is doomed to failure’, has been laid down as an all compassing and categorical assertion. On the other hand, the verse starting with the words, ‘except those who have faith. . .‘ grants an exception to the general statement. This is tantamount to saying that whereas the loss or doom of man is almost a universal truth, salvation is an exception to be achieved by only a few.

A statement very similar to this has been made in Surah At-Teen (XCV). The verse of this surah,“Then we reduced him to the lowest of the low” describes the depraved condition of mankind as a whole, while the next part of this verse‘Save those who believe and do good deeds’ marks out the persons saved from the state of depravity.

But in Surah At-Teen two optimistic points have been made to lighten the note of warning. One, prior to, “Then we reduced him to the lowest of the low” a re-assurance of the primordial goodness of man has been given in these words:

“Surely we created man in the best of moulds”. Two, immediately after the words ,“Save those who believe and do good deeds” a heart-warming promise of eternal salvation has been made in the same verse, ‘and theirs is a reward unfailing’. In Surah AI-’Asr, on the contrary, not only there is no reassurance of man’s creation ‘in the best of moulds’, but also it lacks a positive promise of an ‘unfailing reward’. It ends with a mere statement of the possibility of deliverance from loss and ruin. Further, in Surah At-Teen only two conditions have been laid that exempt one from falling into a depraved state i.e., belief and good deeds, Surah Al-‘Asr demands for the exemption from universal ruin, in addition to faith and good deeds, two stringent requirements of faith—exhorting one another to truth and exhorting one another to endurance. A statement of Prophet Jesus is very helpful in understanding a subtle difference in the subject matter of Surah At-Teen and Swift Al-’Asr. In the famous Sermon of the Mount he said:

“Go in through the narrow gate; because broad and spacious is the road leading off into destruction, and many are the ones who go in through it; whereas narrow is the gate and cramped the road leading to life, and few are the ones who find it”

Surah At-Teen and Surah Al-’Asr both contain a reference to the two paths alluded to by Jesus. The main emphasis of Surah Al-’Asr is on that broad path which the large majority of humanity is treading in its blind worship of carnal desires, gratification of sex and hunger, belief in ”wishful thinking” and polluted traditions and unauthentic existence, coming nearer every moment to a dreadful end of an eternal doom. On the contrary, the light of Surah At-Teen is converging on the other type of path, which, though narrow and followed by a handful of men, ultimately leads to ‘openness’ and eternal success and well being.

When a thoughtful and sensitive person would think in the light of Surah A/-’Asr about the wretched plight of so many and visualize the doom they shall meet, he may well be overwhelmed by a deep sense of dejection and hopelessness. It is just possible that he might lose faith in the natural and primordial goodness of man. In the darkness of this stark pessimism, Surah At-Teen appears as a shining ray of hope and confidence. In its light we have a glimpse of some pious and saintly persons following the right path, and also the evidence of man’s natural and original goodness and his potential for the pinnacle of excellence. And this quells the darkness of pessimism, giving a man self-confidence and hope about his future.

The universal truth, “Verily man is doomed” has been supported by the equally comprehensive evidence, ‘By (the token of time’. This is so because the substantive proposition and its evidence are both almost universal and open to common observation. On the other hand, the rather little known truth expressed in the verse ‘Surely we created man in the best of moulds’ has been instantiated by a few holy persons who walked under the ‘fig and olive trees’, or conversed with the Lord on the Mount of Sinai, or were witness to the spiritual greatness of man in the City of Security.

The thundering call of ‘By (the token of) time’ jolts the mind of a sensitive and thoughtful person out of absorption in his petty personal involvements, and presents to him the vast panorama of world history as unfolded in time. The primary purpose of this adjuration, therefore, is to make the reader ponder over the deeper meaning and value of the vicissitudes of world history.

The truth of the matter is that complete preoccupation with the demands of his immediate environments and personal problems is a manifestation of man’s intellectual bankruptcy. In this way the entire expanse of his conscious being is often confined to these demands, and he is rendered incapable of any intuitive illumination emanating from his inner-most self or comprehension of the astounding signs (‘ayat’ in Quranic terminology) present throughout the universe. Very insignificant and minor issues of daily life are blown quite out of proportion, and he exhausts all his time and energy in struggling for trifles and petty desires. The Holy Quran has delineated two ways that help a person in coming out of this mental and psychological confinement. First, the way of attaining the ultimate truth through a deep soul-searching, a listening to the affirmations of one’s inner self. Second, the way of reflecting and meditating on the signs found in the cosmos and the clear testimonies provided by history. The contents of Surah Al‘Asr guide us to this latter way.

It is only due to sheer negligence or insensitivity that we take time to be something static. On the contrary, everything, which exists today in the world, will perish before long. Similarly, human beings who are busy now in managing the manifold activities of a full life, will in a matter of few years yield place to other generations. The fleeting passage of time is itself a warning to unmindful persons and should be sufficient to bring home to them that they and all their worldly pursuits will shortly come to an end. Our short lease of life is expiring rapidly, and after a little while we will disappear in the mist of past.

CHANGES

Time is the greatest teacher and mentor of man. It is labeled in oriental lore as “Falak-i-Peer” (the old heaven). In the bosom of time are contained tremendous accounts of nations’ rise and fall which can be of great significance and value for people living now on earth. This planet has seen hundreds of nations in the past, rising slowly towards eminence, consolidating their power for sometime and then degenerating and falling into oblivion. How many nations took shape, reached their climax and then vanished without a trace! Dozens of civilizations saw the light of day and, after touching the summit of success and fame, decayed and were annihilated. Billions and billions of human beings were born into this world and after having passed through the stages of adolescence, youth, and old age, returned to dust.

Thousands built big empires by means of massive military campaigns and conquests, some even went to the extent of claiming divine and god-like status for themselves, and ordered their subordinates to worship them. But at last they were all drowned in the ocean of time.

The great historical episodes, alluded to by the Quran in the brief ‘By (the token of) time’ were studied and expounded in great depth and detail by scholars and commentators of the Holy Book. This particular attempt towards understanding the meaning of the Quran assumed the status of a separate branch of Quranic studies and was termed by Shah Waliullah of Delhi (RA) as ‘Tazkeer bi Ayyamillah’ which means reminding or instructing the reader of the Book by means of recounting the moral lessons inherent in the events of past history.

The Quranic verse, ‘Verily men are in a state of loss’, epitomizes the undeniable tragedy to which relics of history spread all around the world bear witness. The real bitterness of this tragic fact will however be experienced only in the life Hereafter. It is something to be commended that very few persons have been gifted with a really keen and sensitive heart, otherwise thousands of men like Buddha, at the sight of mankind’s misery and exceedingly unhappy plight, might have turned their back on worldly pleasures and gone into ascetic hide-outs. On examining rather critically and attentively the human condition, one will come to realize that inspite of hard labour all day long, millions of the unprivileged classes do not even get an adequate meal. There are tens of thousands of people who see their relatives and dear ones dying before their eyes but cannot afford a spoonful of medicine that might help in curing the disease. An unaccountable number of human beings do not possess even the bare minimum of clothing and shelter. Terrible and heart-rending afflictions are

suffered by many.

Even the bright exterior of the life of men of privilege and wealth only covers up their own tales of woe. Often the travail and suffering of these men are more dreadful than that of the common run of people. Lnspite of having all conceivable luxuries of life, they crave for an anxiety-free moment during the day and for peaceful sleep at night.

In this stage of terrestrial existence the condition of most men is as pitiable as that of animals which are mercilessly forced to carry back-breaking burdens throughout their life. Taking a more judicious view of things, one can say that pangs of psychic anxiety and bouts of spiritual agony suffered by human beings are much greater in intensity than the purely bodily pains which, animals suffer.

But, still worse, man will see the climax of his tragedy when, having experienced all these worldly hardship, grief and afflictions, he will at last be brought before Almighty Allah for the last reckoning of his deeds. The Quran describes this in these words:

‘O thou man ! Verily thou art ever toiling on towards thy Lord—painfully toiling--but thou

shalt meet Him’ (LXXXIV: 6)

At that crucial moment of great trial man will cry out:

‘Would that I were dust’! The noblest souls of all humanity tremble and quiver at the very thought of that final trial and some men even wish they were like a sparrow chirping on a tree or like a straw of grass (so they might not be called to account for on the day of Judgement).

At that critical moment the reality of the verse ‘Verily, man is in a state of loss’ will become manifest in the highest degree, and the large majority of human beings will say in utter despair: ‘If only my mother had not given birth to me’. As the Quranic verse tells us the most real and obvious loss is the loss met on that Day in the life hereafter.

The last verse of Surah Al-’Asr “save those who believe, do good deeds and exhort one another to uphold the truth and exhort one another to constancy”, delineates the sole means of deliverance from eternal hell-fire. It is, therefore, imperative that we should exercise utmost diligence in understanding the full meaning of this verse.

Since this verse is inseparably linked with the preceding one “Verily man is in a state of loss”, it must be studied principally in this context. Both these verses describe most clearly and distinctly the all-important truth that the success of human life depends upon the following:

1. ‘Iman’ or belief (in the metaphysical tenets of Islam).

2. ‘AmaI-e-Saleh’ or good deeds.

3 ‘Twasi bil-Haq’ or mutual exhortation to truth.

4. ‘Twasi bis-Sabr’ or mutual exhortation to constancy and steadfastness.

DESTRUCTION

Life without fulfilling these four inevitable conditions leads to eternal destruction. However, bright or glittering a man’s worldly success might be, it is no success if he lacks the above four conditions. These verses present a criterion of man’s ultimate triumph and failure which is diametrically opposed to the one prevalent in present day materialistic society. A thorough grasp of the meaning of these verses and a deep conviction of their veracity must necessarily result in a total transvaluation of values regarding life’s aims and achievements. If all that man cherishes most—political power, social status, affluence, availability of resources, high-ranking posts, well established business, shining limousines, and big palatial buildings—are unaccompanied by the above mentioned four conditions; then they must be a preamble to eternal torment.

The only thing that can possibly save a man from everlasting doom is a real transformation of his nature, one which reforms his mind and heart and radically changes his perspective to conform to these four items, which collectively constitute the indispensable minimum requirements of human salvation. And this is only sufficient for the deliverance from destruction and not necessarily enough for the attainment of lofty stations in paradise. The Quran is not the work of a poet who says many things simply for the sake of adding elegance to the composition or under the necessity of rhythm and rhyme, but the word of God Almighty, and each word is precise and full of true wisdom. It contains nothing else but ‘Haqq’ or the truth, not allowing any addition or diminution whatsoever. If we eliminate even a single of the above mentioned stipulations, the responsibility of

the Quran in respect of our salvation stands null and void and it will be sheer self-deception if we consider ourselves as the rightful recipients of the Quranic promise.

TRUTH

It is most unfortunate that, in the present age of religious degeneration and decline, we have become completely ignorant of this truth. A large majority of Muslims today assumes that belief (Iman) is the sole condition of a man’s success on the Day of Judgement, and hence takes belief in a strictly legal sense. Those who are a little more sensible and knowledgeable also take good deeds as an essential requirement in addition. But even a good number of learned religious persons nowadays consider ‘mutual exhortation to truth’ and ‘mutual exhortation to constancy and steadfastness’ as secondary of supererogatory conditions to be fulfilled only by those desirous of exceptionally higher positions in the Hereafter. May people study and ponder over Surah Al‘Asr afresh and get to know with full conviction that the Quran has very clearly and unambiguously made human salvation to depend upon four conditions:

Belief.
Good deeds.
Mutual exhortation to uphold the truth, and
Mutual exhortation to constancy.

Let us take another step and concentrate our attention on these four points separately so as to get a better comprehension of their profound meaning. The first most important point that comes out on a closer study is that these four things are not to be compared with the four independent items of, for example, a medical compound but rather they are four stages on the road that leads to salvation, four milestones of one single path of truth. They have within themselves an organic unity, and logically imply each other. True belief (lman) is a prelude to righteous action which itself is a preliminary to mutual teaching of truth(Twasi bill-haqq). And this in turn is a forerunner of mutual teaching of steadfastness (Twasi bis-sabr). Deeply entrenched and rightly-nurtured belief and faith must necessarily blossom into righteous life and conduct. Further, if a true believer lived only for himself, he will not have fulfilled his whole duty. Whatever good he possesses, especially moral and spiritual truth, he must disseminate among his brethren, so that they may also see the truth and stand by it in patient hope and unshaken constancy amidst all the storm and stress of worldly life. An essential consequence of righteous life is the teaching of truth to others and this necessitates uniting together and exhorting one another to patience and endurance in facing the forces of evil.

Reflecting on the reality and pristine nature of faith and belief i.e., ‘Iman~ leaving aside its politico-social aspects and legal or theological controversies, we come to know that faith connotes a particular mode of ones s mind or psyche (nafs or qulb) which is governed by a recognition of the oneness and unity of God, the reality of prophet hood and the life Hereafter. This state of mind reigns over one’s entire being, one’s faculties of head and heart, so that his desires, emotions and actions all harmonize with this knowledge.

In a word, it does away with disunion and duplicity in cognition and volition, and produces, concordance between them. The essence of genuine belief therefore, lies in a complete co-ordination of a man ‘s knowledge of ultimate truths and his will and actions. The real fruit of ‘Iman’ is the tranquility of mind that a believer experiences as a consequence of this harmony. As long as a man’s religious belief remains merely an idea untranslated into action, he will not have attained true belief or ‘Iman~ Summing up his excellent discussion of belief Maulana Hamid-ud-Din Farahi writes:

“Belief or ‘Iman’ refers to a particular mental and spiritual state which rules over a man’s total creed and actions.... it has two pillars : knowledge and action. If we pull down either one of the two, the entire edifice will collapse. A man who is well-versed in theological doctrines such as God’s Providence, and in all the principles and details of Islamic faith, but continues to indulge in sinful and forbidden (haram) activities, he does not have an iota of that belief or ‘Iman’ which alone is creditable in the sight of Allah (SWT).

( Mujmuoe-e-Tafaasire-Farahi Page -350 )

If this is the nature of faith, then righteous action is a corollary, or, if you prefer, an essential consequence of faith and from the absence of righteous deeds and the actual manifestations of belief, one can rightly infer the lack of faith. A Quranic verse describes this situation thus:

“The desert Arabs say, ‘we have faith’. Say Ye have no faith; but ye (only) say, ‘We have submitted our wills to God’, for not yet has faith entered your hearts. But if ye obey God and his apostle, He will not belittle aught of your deeds for God is Oft- Forgiving, Most Merciful.” (XLI 14).

Belief (Iman) and righteous deeds are so closely united and inter-twined that the latter can be treated as a sine qua non of the former. Indeed to consider the two as one and the same thing is not wholly unjustified.

Understanding the Quranic term ‘AmaI-i-Saleh’ —righteous or good deeds — requires deep thought and reflection. The Quran includes under this blanket term all its moral and legal teachings, including the laws of individual and social conduct. It also makes an allusion to the fact that the secret of man’s real development and progress lies in performing these very acts. Righteous deeds alone can guarantee the growth of man’s natural capacities and potentialities on the right lines. To quote Maulana Farahi again:

“Almighty Allah has designated good and righteous deeds with the word ‘SaIehat~ This term itself guides us to the great truth that the whole of man’s development and rectitude — be it outward or inner, worldly or spiritual, personal or collective, bodily or intellectual — depends upon good and righteous deeds. Righteous action is life-giving and a source of maturity and enhancement. By means of good deeds alone man can attain those highest stages of development to which he aspires by nature … This point can be put in alternative words thus: Since man is an integral part of the total scheme of universe, only those of his deeds will be righteous which accord with the grand design on which the universe has been fashioned by its Creator”.

TWO SIDES

And so, belief and faith is simply a complete consonance between a man’s true knowledge of the Absolute and his thoughts, ideas, emotions and passions. And righteousness of action is the coordination which human actions should have with the Divine will, the will that animates and sustains the cosmos. Belief and righteous deeds are two aspects or facets of one and the same reality, two sides of a single picture. This is the reason why the Quran usually mentions these two together. There are very few cases in the Quran where belief alone has been mentioned, and even in these cases we can most often, on deeper reflection, discover an implicit reference to the moral and practical obligations that genuine faith must entail.

Let us press our inquiry a step further. It is almost a truism that man is a social animal. There is always an interaction between him and the surrounding social reality. He influences his environment and receives its influence. This can be illustrated by considering an example. Just as fire warms the objects around it while ice freezes what surrounds it, a man’s righteous deeds have a wholesome and ennobling influence upon others. Similarly, immoral actions tend to degrade and disintegrate the world. If evil is rampant in a society, a righteous person must struggle hard to ward off its influence. So mutual exhortation to truth (twasi-biI-haqq) and mutual exhortation to steadfastness (twasi-bis-sabr) must necessarily ensue from true belief (Iman) and righteous deeds. Just as true belief and righteous actions go together, so uniting in truth and in constancy to it are inseparable.

Maulana Farahi elaborates the relation between righteous conduct and mutual exhortation (twasi) in these words:

“Just as ‘lman’ gives rise to righteous deeds, so righteous deeds necessarily give rise to mutual encouragement to truth. This is so quite understandably because a person, whose adherence to the truth can make him endure the worst possible trial and affliction, must consider his knowledge of the truth and fidelity to it as superior to everything else”.

TRUTH

He will not rest content merely with his own love of the truth but rather will also wish to see the whole world adhering to it. Wherever he sees the truth trampled upon and falsehood triumphant, he will be moved tremendously, and try to persuade his fellows to support the truth. This defense of his convictions is a natural and essential consequence of his own sentiment. Therefore, Allah has here mentioned ‘twasi’ (mutual exhortation) as an implication of ‘amal-i-saleh’ (righteous deed). Maulana Farahi has thus explained the literal meaning of the word ‘Truth’ or (Haqq): Truth, though originally it signified anything existent, stable, and fixed , in actual usage has acquired a variety of meanings. It is generally used to mean the following three:

Anything the existence or occurrence of which is absolutely sure.
Anything rationally proved and accepted.
Any moral obligation.

This amply shows that the expression ‘twasi bil-haqq’ (mutual exhortation to truth) covers a wide range of activities starting from the teaching of minor moral duties and the self-evident principles of reason and established facts of the universe, to the highest and most esteemed activity, the propagation and establishment of the religion of truth (Din-aI-Haqq) which Allah (SWT) revealed to the Prophet Muhammad (SAW). Maulana Farahi expressed this very explicitly in a passage:

“This brings out clearly the truth that it is incumbent on Muslims to do righteous deeds in order to fulfill their obligations (to the Almighty). This fulfillment further necessitates that they help each other in executing their religious and moral duties. Since execution of all the duties and obligations laid down by Allah (SWT) is not possible without ‘Khilafat’ (Islamic Government and justice), it is imperative that they strive to establish it”

Now only one step remains to be explored, that mutual exhortation to truth (twasi-bil-haqq) necessarily implies mutual exhortation to constancy (twasi bis-sabr). Self-restraint and constancy is required even in one’s own firm adherence to truth simply because one must exercise self-control in the face of a great many temptations, must curb his sensual appetites, and must face scores of painful disappointments and impediments. At the stage of mutual exhortation to truth (twasi-bilhaqq) much bigger trials of patience and resolution become inevitable. It is a matter of common observation that at times even propagating a minor truth puts a man to severe tests of endurance. Sticking to a right policy is sometimes as difficult as trial by fire

History is replete with instances of torture and wanton injuries inflicted on champions of moral truths. Proclamation and dissemination of the basic truth of man’s life and obligation to God may well require proportionately greater ordeals and suffering. If an attempt is made to call all people to the fulfillment of their religious obligations and the establishment of an equitable and just order, severest opposition is sure to follow. Any one may try it for himself. He needs only start by advising people to perform ordinary and simple moral actions, and soon they will frown and become furious. Let him try to persuade somebody who has forcefully usurped the property of a poor man to give the man his due and he will see how great a resentment he must face. Let him just utter a word in support of someone oppressed, and in no time the tyrant becomes his deadly enemy. It should not take much thought to realize that demanding the fulfillment of one’s total moral obligations, fighting for an entire system of social justice and equity, and calling to the whole of ‘Din-al-Haqq’ (the true religion) can never be possible without utmost hostility and opposition

UNITY

If an exhortation is made to uphold the truth without evil forces putting obstacles in its way, if a programmatic and concerted call is issued to establish social justice but tyrants and oppressors merely keep silent, then either the advocates of Truth have some clandestine agreement with the forces of injustice, or they are working for just a part of the Truth, not the whole of it. Men thriving upon injustice may not deem it necessary to suppress a movement towards social justice if they find that that particular part of the truth is harmless to their vested interests. But total commitment to truth and the struggle to establish it inevitably brings persecution and harassment. Every step on this path invites ever greater ordeals and challenges. A poet has rendered this in a beautiful couplet:

“People consider being a true Muslim an easy affair.

Nay! It is like stepping in the pyre of love and martyrdom.

At this stage there is no alternative for men of faith in the true religion but to unite their aspiration and energies. Encouraging and helping each other, being firm and patient themselves and exhorting others to firmness and patience, they must form a united front, what the Quran calls a ‘solid cemented structure’ In so doing, they will make themselves an embodiment of the Quranic verse:

“O Ye who believe! persevere in patience and constancy. Vie in such perseverance ; Strengthen each other. And fear God so that ye may succeed and prosper.” (III : 200)

At the stage of ‘twasi-bil-haqq’ (mutual exhortation to Truth), it is perhaps impossible Muslims in their individual capacities to stand up to the opposition mounted against them by the evil forces. It is therefore, imperative, that they unite into a well-organized group. This is the reason why the Quran has given the injunctions regarding ‘Haqq’ and ‘Sabr’ in the Arabic grammatical form of “tafa’uI’. that is to say, in the verse ‘Wa twaso biI-Haqqe wa twaso bis-sabr’ there is an implicit reference to the necessity of a united and organized group life for Muslims. These virtues we must exercise both for ourselves and in relation to others. We must set an example for others and take the excellence of others as an example for ourselves, so that we may not fall short of what is due from us. In this way we strengthen each other and bind our mutual relations closer in common service to God. In the later part of the passage quoted above from Maulana Farahi’s book, he says, ‘—and since the establishment of ‘Khilafat’ depends on obedience to an ‘Ameer’ (the leader), it is essential that Muslims submit themselves to discipline. It is, therefore, clear that belief, righteous deeds, mutual exhortation to truth and mutual exhortation to steadfastness are not mutually exclusive. Rather, they are bound together closely in a strictly logical sequence, four stages of a single straight path.

Faith is like a seed from which sprouts the bud of righteous conduct. The bud grows into a mature plant with leaves and flowers of mutual exhortation to truth and constancy. This also explains why the Quran almost always couples faith and good deeds, even when only faith is mentioned, the reader can easily understand that it covers in its connotation all of the four requirements.For instance, in the following verse:

‘Lo! those who say: Our Lord is Allah, and further stand straight and steadfast….’(XLI 30)

Here only the most fundamental of Islamic beliefs, i.e., belief in the providence of Almighty Allah, has been mentioned, though, it should be taken to include the other fundamentals, such as Hazrat Muhammad’s prophet hood (peace be upon him) and the reality of life in the Hereafter. And in ‘Summa-Staqamu’ (further stand straight and steadfast) have been summed up the remaining three conditions, viz., righteous conduct, mutual exhortation of truth and mutual exhortation to persistence in truth. At other places in the Quran, in addition to the primal condition of belief only mutual exhortation has been mentioned. The following verse of Surah ‘AI.-Balad’is an example of this:

“Then will he be of those who believe and enjoin compassion”.(XXC: 17)

The truth of the matter is that all these four conditions are basic to the Quranic way that leads to eternal bliss and salvation. Elucidation and explanation of these requirements and detailed accounts of their stages and degrees are found throughout the Holy Book.

CONDITIONS

In the preceding paragraph mention has been made of stages and degrees pertaining to the several conditions of success and salvation. A point of crucial importance as it is, a few brief remarks about them are in order here. Each of the three articles of belief, righteous deeds and mutual exhortation of truth admits of degrees and ranks. Taking belief first, even the ordinary believer who accepts faith, that is who believes in the tenets of Islam and does good deeds, becomes a member of a great and beautiful spiritual fraternity — a company which lives perpetually in the sunshine of God’s grace.

Within itself however ‘Iman’ has a glorious hierarchy, of which two grades are specified by the Quran: the highest grade is that of the prophets, who get plenary inspiration from Allah (SWT) and who teach mankind by example and precept and that of the ‘Siddiqeen’, the most sincere lovers of truth, who support the truth with their person, their means, their influence, and all that is theirs. This second rank was held by the closest companions of Prophet Muhammad (SAW), such as Hazrat Abu Bakr Siddique (RAA).

Similarly the category of righteous deed (amal-i-saleh) applies to a wide variety of actions, beginning from the very ordinary moral acts of kindness like removing a stone from a road on which men walk. In its higher reaches it is attributable to thorough obedience to Quranic injunctions covering all aspects of a Muslim’s life, including even the minor details of his personal life. It means more than just conformity to an external code of law. At its highest level it permeates all actions to attain a state of moral excellence which the Quran calls ‘ihsan’ and ‘taqwa’.

In a like manner ‘twasi bil-haqq’ has several grades. Its lowest stage is exhorting one another to perform acts of kindness and compassion, ‘twasi bil-marhama’, on occasions which arise fairly commonly in every day life. A sense of kindness and compassion has been ingrained in the nature of human beings and only the most wicked one lacks it. According to a Quranic verse, those who discourage or forbid others from feeding the poor have touched the nadir of moral depravity.

KINDNESS

A prophetic saying further elaborates this in these words:

‘He who is devoid of kindness is devoid of all good’.

A higher stage of ‘twasi bil-haqq’ is that of calling people to Allah, enjoining good and forbidding evil. A true Muslim should give clothing to the ill-clad, food to the hungry and drink to the thirsty. But the greatest benefit he can render to his fellow beings is to turn them back from moral and spiritual bankruptcy and guide them to the straight path of the Quran and Sunnah. In one’s life journey to the ultimate goal, the duty of each Muslim is to catch hold of the hand of one who goes astray from the straight path of Islam and to guide him aright. Mutual counsel gives life to actions and foster a healthy spirit among the individuals.

At a still higher stage, ‘twasi bil-haqq’ adopts the form of testifying to the truth and veracity of Islam (Shahadat-ihaqq) exalting the truth from Allah over all man-made ideologies (E’Ia-e-Kallmatillah), and establishing Islam both in the individual and social aspects of life (Iqamat-i-Din). The testimony to the truth may be by the tongue of a true preacher or the pen of a devoted scholar, or by the life of a man devoted to service. The highest and most revered form of this testimony is presented by a Muslim who leaves his house and family to fight the enemy for the cause of Allah (Jehad-fi-Sabilillah). Endurance is the greatest solace of a true Muslim while going through all the trials on account of ‘twasi bil-haqq’. Especially in the higher stages, mutual teaching and exhorting to constancy become so essential that ‘twasi-bis-sabr’ has been mentioned separately to highlight the collective and cooperative character of Muslim society.

It is no doubt difficult for all and sundry to attain the above mentioned highest stages of belief or ‘Iman’, righteous deeds, mutual exhortation of truth and mutual exhortation of patience and endurance. But if a man’s inner personality has not been corroded by some spiritual or moral ailment, it is almost certain that a healthy and potent seed of religious belief will flourish into wholesome and balanced branches of righteous actions, exhortation to truth and constancy.

It is surely excusable if a lay Muslim, who has very little knowledge of the fundamentals of Islam and performs the well known basic duties of ‘Shariah’ (Islamic code of law), confines himself to ‘twasi bil-marhama’ i.e., doing himself acts of kindness and compassion and advising others to the same, which is just the threshold of ‘twasi bil-Haqq’. But those who embark on rigorous spiritual exercises like repeated recitation of a religious formula called ‘Zikr’ to attain deeper and richer states of faith and belief, those who engage themselves in devotional prayers and ‘mustahabbat’ (some thing additional to what is obligatory of ‘farz’) but pay little attention to the more obligatory duty of ‘twasibiI-haqq’ are seriously misguided in their attitude. Lives of these people are mostly either totally devoid of the essential religious duty of ‘twasi bll-haqq’ or they exhibit just a vestige of it in the form of occasional brief sermon or sporadic moralizing advice. This state of affairs is certainly wrong and needs to be rectified immediately. In this connection a story reported by Prophet Muhammad (peace be upon him) puts the urgency of this duty in very bold relief. He mentioned an extremely pious old man whom the angels testified that he never indulged in sin even for as long as the blink of an eye, but who never angered or got moved at the sight of people breaking the commands of God. Despite all his piety and life-long spiritual observances, Allah ordered the angels to destroy him first and

then the entire community.

On the other hand, it should also be clearly understood that it is equally dangerous to aspire and struggle for the highest stages of ‘twasi bil-haqq’ through activities geared to establishing an Islamic order of society, but taking meager interest in spiritual devotions and performing only those prayers which are obligatory (farz), and attenuate faith to a mere theological belief without realizing its deeper meaning and cultivating it inwardly. All types of unbalanced attitudes and life-styles within these two extremes are misconceived and possibly dangerous.

STRUGGLE

The sole way of salvation and deliverance from eternal damnation towards which Surah Al-’Asr points is that every human being should strive and struggle within the limits of his capacity to attain the maximum degree of faith, righteous action, enjoinment of truth and of constancy. As far as the question of determining one’s capacities is concerned, there is a simple and foolproof procedure for this which each may apply to himself.

Self deceiving and self-pitying excuses of incapability may be induced by Satan (Devil), but the honest test of self-assessment is quite simply this: each Muslim should ask himself to what extent he is exerting himself in the economic struggle of life and to what degree his capacities and potentialities, mental and physical, are becoming visible in the over-all course of mundane pursuits. If a weak, frail and ungifted person who has either met complete failure or lagged far behind in the struggle of worldly existence tenders on the Day of Judgement some excuse for his shortcoming and deficiency in spiritual attainments, he is most likely to be pardoned by the Grace of Allah. But surely those who are progressing and flourishing in worldly matters cannot legitimately make such excuses. Nor should they expect from Allah any mercy on them. A Quranic verse puts this unambiguously in these words:

“Nay, man will be a telling witness against himself, even though he were to put forward

excuses!’ (LXXV:14, 15)

Story of Luqman

2011-07-15T20:44:00.001+05:30

Allah the Almighty says:

And indeed We bestowed upon Luqman AIHikmah (wisdom and religious understanding) saying: "Give thanks to Allah."And whoever gives thanks, he gives thanks for (the good of) his own self. And whoever is ungrateful, then verily, Allah is All-Rich (Free of all needs), Worthy of all praise. And (remember) when Luqman said to his son when he was advising him: "O my son! Join not in worship others with Allah. Verily, joining others in worship with Allah is a great Zulm (wrong) indeed. And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years -give thanks to Me and to our parents. Unto Me is the final destination. But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not; but behave with them in the world kindly, and follow the path of him who turns to Me in repentance and in obedience.Then to Me will be your return, and I shall tell you what you used to do. "O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place). "O my son! Aqim-As-Salat (perform As-Salat), enjoin (on people) Al-Ma'ruf (Islamic Monotheism and all that is good), and forbid (people) from Al- Munkar (i.e. disbelief in the Oneness of Allah, polytheists of all kinds and all that is evil and bad), and bear with patience whatever befalls

you. Verily, these are some of the important commandments (ordered by Allah with no exemption). "And turn not your face away from men with pride, nor walk in insolence through the earth. Verily, Allah likes

not any arrogant boaster." "And be moderate (or show no insolence) in your walking and lower your voice. Verily, the harshest of all voices is the braying of the ass"}. (Luqman, 12-19)

He is Luqman Ibn 'Anqa' Ibn Sadun. Or, as stated by As-Suhaili from Ibn Jarir and Al-Qutaibi that he is Luqman Ibn Tharan who was from among the people of Aylah (Jerusalem).

He was a pious man who exerted himself in worship and who was blessed with wisdom. Also, it is said that he was a judge during the lifetime of Prophet Dawud (Peace be upon him). And, Allah knows best.

Narrated Sufyan Ath- Thawri from Al-Ash'ath after 'Ikrimah on the authority of Ibn 'Abbas (May Allah be pleased with him) as saying: He was an Ethiopian slave who worked as a carpenter. Qatadah narrated from' Abdullah Ibn Az-Zubair as saying: I asked Jabir Ibn 'Abdullah about Luqman. He said: "He was short with a flat nose. He was from Nubia"

Narrated Yahia Ibn Sa' id Al-Ansari after Sa' id Ibn Al-Musayib his saying: Luqman belonged to the black men of Egypt. He had thick lips and Allah the Almighty granted him wisdom but not Prophethood. Al-Awza'i said: I was told by 'Abdur Rahman Ibn Harmalah: that a black man came to Sa' id Ibn AIMusayib asking him for charity. Sa' id said: do not feel distressed for your black color because there were from among the best of all people three blackmen: Bilal Ibn Rabah, Mahja' (the freed-slave of 'Umar Ibn Al-Khattab), and Luqman, the wise who was black, from Nubia and whose lips were thick.

Narrated Al-A'mash after Mujahid: Luqman was a black huge slave, thicklipped, and crackedfooted. 'Umar Ibn Qais said: "Luqman was a black slave, thick-lipped and cracked-footed. It happened while he was preaching some people, a man came to him and said: aren't you the one who used to look after the sheep with me at such and such place? Luqman said: yes, I am! The man said: then, what made you of that position? Luqman said: telling the truth and keeping silent regarding what does not concern me."

(This Hadith was narrated by Ibn J arir after lbn Hamid after Al-Hakam)

Ibn Abu Hatim said: I was told by Abu Zar' ah that he was told by Safwan after Al- W alid after 'Abdur Rahman Ibn Abu Yazid Ibn Jabir who said: "Allah the Almighty raised Luqman's status for his wisdom. A man used to know him saw him and said: Aren't you the slave of so and so who used to look after my sheep not so long in the past? Luqman said: yes! The man said: What raised you to this high state I see? Luqman said: the Divine Decree, repaying the trust, telling the truth and discarding what does not concern me. "

Narrated Ibn Wahb: I was told by 'Abdullah Ibn 'Ayyash Al-Fityani after' Umar, the freed slave of 'Afrah as saying: "A man came to Luqman, the wise and asked: Are you Luqman? Are you the slave of so and so? He said: "Yes!" The man said: You are the black shepherd! Luqman said: As for my black color, it is obviously apparent, so what makes you so astonished? The man said: You became frequently visited by the people who pleasingly accept your judgments! Luqman said: 0 cousin! If you do what I am telling you, you will be like this. The man said: What is it? Luqman said: Lowering my gaze, watching my tongue, eating what is lawful, keeping my chastity, undertaking my promises, fulfilling my commitments, being hospitable to guests, respecting my neighbors, and discarding what does not concern me. All these made me the one you are looking at."

One day Abu Ad-Darda' mentioned Luqman the wise and said: He was not granted wisdom because of wealth, children, lineage, or given habits, but he was self-restrained, taciturn, deep-thinking, and he never slept during the day. In addition, no one has ever seen him spitting, clearing his throat, squeezing the lemon, answering the call of nature, bathing, observing trivialities, or foolishly laughing. He was very eloquent and well-versed. He did not weep or cry when all his children died. Finally, he used to frequent the princes and men of authority to mediate and think thoroughly and find admonition. So, because of all these he was granted that great wisdom.

Some people claimed that he was offered Prophethood, and that he feared not to be able to carry out its requirements and obligations. Thus, he chose to have wisdom for it is easier -this cannot be totally true -and Allah knows best! 'Ikrimah also narrated that: Luqman was a Prophet.

This narration is very weak for the sub-narrator, Al-Ja' fi is mentioned by Imams Al-Bukhari and An-Nasa'i among the Weak Narrators.

However, the majority of scholars are of the view that he was a wise man and not a Prophet. Moreover, he was mentioned in the Glorious Qur'an and was highly praised by Allah the Almighty Who narrates his advice to his own son in which he says:

O my son! Join not in worship others with Allah. Verily, joining others in worship with Allah is a great Zulm (wrong) indeed}, so he forbade his son and warned him against joining others in worship with Allah.

Imam Al-Bukhari said: I was told by Qutaibah after Jarir after Al-A'mash after Ibrahim after 'Alqamah after 'Abdullah as saying: "When the Verse:

It is those who believe and do not confuse their belief with wrong (i.e. joining others in worship with Allah} (Al-An' am, 82)

was revealed, we said: "O Allah's Messenger! Who is there amongst us who has not done wrong to himself?" He (Peace be upon him) replied: "It is not as you say, for 'wrong' in the Verse and' do not confuse their belief with wrong' means 'SHIRK' (i.e. joining others in worship with Allah). Haven't you heard Luqman's saying to his son,

O my son! Join not others in worship with Allah, verily joining others in worship with Allah is a great wrong indeed." (Luqman, 13)

Then, Allah informs us of His advice to mankind to take care of parents. He states their rights on the children and orders us to be kind with them even if they were polytheists. But, one should not obey them if they invite him to join others in worship with Allah. Then Allah resumes Luqman's advice to his son saying:

O my son! If it be (anything) equal to the weight of a grain of mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place),

i.e. he forbids him to do wrong to the people even in the slightest way, for Allah will bring it forth and bring him to account on the Day of Resurrection. Allah Almighty says:

Surely! Allah wrongs not even of the weight of an atom (or a small ant)} (An-Nisa',40)

and, And We shall set up balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And Sufficient are We to take account (Al-Anbiya', 47)

and, he told him if that wrong deed was equal to the weight of a grain of mustard seed, or if it was in a solid rock, or in the heavens or in the earth, Allah will bring it forth for He knows its exact place,

Verily, Allah is Subtle (in bringing out that grain), Well-Aware (of its place).

Allah Almighty also says:

And with Him are the keys of the Ghaib (all that is hidden), none knows them but He. And He knows

whatever there is in the land and in the sea; not a leaf falls, but He knows it. There is not a grain in the darkness of the earth nor anything fresh or dry, but is written in a Clear Record (Al-An'am, 59)

And there is nothing hidden in the heaven and the earth but it is in a Clear Book (i.e. Al-Lauh Al-Mahfuz)} (An-Naml, 75)

the All-Knower of the Unseen, it will come to you; not even the weight of an atom (or a small ant) or less than that or greater escapes His Knowledge in .the heavens or in the earth but it is in a Clear Book (Al-Lauh Al-Mahfuz)} (Saba', 3).

As-Sadiy claimed that the rock mentioned in the Verse is that which lies beneath the seventh earth. But, this claim is totally rejected for the word "rock" is indefinite and if his claim were true, it would be "the rock". So, "rock" here means any rock whatever and not a particular one. Narrated Abu Sa'id Al- Khudri after Prophet Muhammad (PBUH) as saying:

"If any of you performs deeds in a solid rock that has no door or hole, his deeds, whatever they are, will come out (to the public)." Then, Luqman said: {O my son! Aqim-As- Sa.lah (perform As-Salah)}, i.e. perform it properly and in due time. Then, he said: {enjoin (on people) Al-Ma'ruf (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheists of all kinds and all that is evil and bad)

i.e. with your full power, with your hand, tongue and if you could not, let it bewith your heart (i.e. reject and resent it). Then, he advised him to observe patience saying: {and bear with patience whatever befalls you}, for if one enjoins what is good and forbids the evil, he will probably regarded as enemy to certain people (but, the final reward would surely be his). For this, he commanded him to observe patience.

Verily, these are some of the important commandments (ordered by Allah with no exemption) that are inevitable and cannot be neglected. Allah the Almighty says: And turn not your face away from men with pride, narrated Ibn `Abbas, Mujahid, `Ikrimah, Sa`id Ibn Jubair, Ad-Dahhak, Yazid Ibn Al-Asam, Abu Al-Jawza' and others: This means one shouldn't be showy or arrogant.

Allah the Almighty says: nor walk in insolence through the earth. Verily, Allah likes not any arrogant boaster, here, Luqman forbids his son to strut in his walk. Allah the Almighty says: And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height. (Al-Isra', 37)

i.e. you will neither be able to tread the whole earth, nor penetrate itwith your fast walking or strong footsteps, nor will you be as high as mountains with your showing-off or arrogance. So, know yourself well, for you are only a human being (created to worship Allah Alone).

The Prophetic Hadith states: "While a man was walking, dragging his dress with pride, he was caused to be swallowed by the earth and will go on sinking in it till the Day of Resurrection."

(Transmitted by Imam Al-Bukhari in his Sahih)

Another Prophetic Hadith states that: "Beware dragging your dress with pride, for this is boastfulness which is

not loved (liked) by Allah " Allah the Almighty says:

Verily, Allah likes not any arrogant boaster.

After Luqman forbids his son to walk boastfully, he orders him to be moderate in his walking, saying: And be moderate (or show no insolence) in your walking, i.e. do not walk fast or too slow, rather take a course in between, And the (faithful) slaves of the Most Gracious (Allah) are those who walk on the earth in humility and sedateness, and when the foolish address them (with bad words) they reply back with mild words of gentleness. (Al-Furqan, 63) Then, Luqman says: {and lower your voice}, i.e. if you talk, do not raise your voice very loudly because the braying of the ass is the harshest of all voices.

Narrated Abu Hurairah (May Allah be pleased with him): The Prophet (Peace be upon him) said: "When you hear the crowing of cocks, ask for Allah's Blessings for (their crowing indicates that) they have seen an angel. And when you hear the braying of donkeys, seek Refuge with Allah from Satan for (their braying indicates) that they have seen a Satan." (Transmitted by Imam Al-Bukhari in his Sahih). For this, it is forbidden to raise one's voice needlessly. But, raising the voice with the Adhan (the Call to Prayer) and in the battlefield is permitted.

These are the pieces of advice given by Luqman to his son that are mentioned in the Glorious Qur'an. Many others have been mentioned in a book titled Hikmat Luqman (Luqman's Wisdom). From this valuable book, we cite the following:

"This narration has a weak sub-narrator in its chain, i.e. Qaz'ah Ibn Suwaid Ibn Hujair AI-Bahili (as mentioned in An-Nasa'i's Weak and Rejected Narrators)

Narrated Imam Ahmed that Ibn 'Umar (May Allah be pleased with both of them) said: We were told by Allah's Messenger (Peace be upon him) that: "Luqman, the wise used to say: If anything was entrusted to Allah, He would preserve it.”

Narrated Ibn Hatim that Al-Qasim Ibn Mukhaimirah reported that Allah's Messenger (Peace be upon him) said: "Luqman said to his son when he was advising him: "0 my son! Beware of masking for it is treason by night and dispraise during the day. "

Narrated Damurah after As-Sariy Ibn Yahia as saying: Luqman said to his son: "On my son! Verily, wisdom has brought the indigent to the courts of kings.

I was told by my father after 'Abdah lbn Sulaiman after Ibn Al-Mubarak after 'Abdur Rahman Al-Mas' udi after 'Aun Ibn 'Abdullah as saying: Luqman said to his son: "0 my son! If you come to a people's setting, start them with salutation (Saying As-Salamu 'Alaikum (Peace be with you)), then, take a side and do not utter a word till they speak. If you find them observing the Remembrance of Allah, join them. But, if they observe anything else, turn away from them and seek others (who remember Allah Almighty).

"I was told by my father after 'Amr Ibn 'Uthman after Damurah Ibn Hafs Ibn 'Umar as saying: "Luqman placed a bag of mustards beside him and started to advise his son, giving him with every piece of advice a mustard till it all ran out. He said: 0 my son! I gave you advice that if a mountain was given, it would split. He said: then, his son was as if struck. "

Ibn 'Abbas (May Allah be pleased with him) narrated: "Take care of the black men for three from among them are of the people of Paradise: Luqman the wise, Negus and Bilal (the Caller to Prayer)." (However, this Hadith is odd and rejected).

Imam Ahmed, in his book Az-Zuhd (Asceticism), mentioned Luqman' s biography and many other valuable things. He said: I was told by Waki' after Sufyan after an unidentified man after Mujahid as saying: Allah's Statement: {And indeed We bestowed upon Luqman Al-Hikmah}, i.e. wisdom and religious understanding. He added: he was not a Prophet. The same was narrated by Wahb Ibn Munabih.

Waki' told us after Sufyan after Ash'ath after 'Ikrimah after Ibn 'Abbas (May Allah be pleased with him) that he said: Luqman was an Ethiopian slave.

Aswad told us after Hammad after 'Ali Ibn Yazid after Sa'id Ibn Al-Musaiyb as saying: Luqman was a tailor.

Saiyar told us after Ja'far after Malik Ibn Dinar as saying: Luqman said to his son: "0 my son! Take Allah's Obedience as your trade, and you will gain profits without having any merchandises."

Yazid told us after Abul Ashhab after Muhammad Ibn Wasi' as saying: Luqman said to his son: "0 my son! Fear Allah and do not let the people notice that you fear Him to gain honor (from them) while your heart is sinful."

Y azid Ibn Hamn and Waki' told us after Abul AShhab after Khalid Ar-Rab'i as saying: "Luqman was an Ethiopian slave who worked as a carpenter. One day, his master ordered him to slaughter a goat and bring him the most pleasant and delicious two parts thereof. Luqman did so and brought him the tongue and heart. The master asked: Did not you find anything more pleasant than these? Luqman said: No! After a while, the master ordered him to slaughter a goat and to throw the most malignant two parts thereof. Luqman slaughtered the goat and threw the tongue and heart. The master exclaimed and said: I ordered you to bring me the most delicious parts thereof and you brought me the tongue and heart, and I ordered you to throwaway the most malignant parts thereof and you threw the tongue and heart, how can this be? Luqman said: Nothing can be more pleasing than these if they were good, and nothing can be more malicious than these if they were malignant."

Dawud Ibn Rashid told us after Ibn Al-Mubarak after Mu'amir after Abu 'Uthman, a man from Basrah, as saying: Luqman said to his son: "0 my son! Do not wish for befriending a fool that he may think you approve his foolishness. And, do not take the wise man's rage easily that he may abstain from you."

Dawud Ibn Usaid told us after Isma'il Ibn 'Ayyash after Damdam Ibn Zar'ah after Shuraih Ibn 'Ubaid Al-Hadrami after 'Abdullah Ibn Zaid as saying: Luqman said: "Verily, Allah's Hand is on the mouths of wise men; none of them speaks but with what Allah assigned for him."

'Abdur Razzaq told us that he heard Ibn Juraij as saying: I used to mask my head at night and `Umar said to me: Did not you hear that Luqman had said: masking during the day is humiliation and at night is dispraise. So, why do you mask yourself at night? He said: "Luqman was not indebted." I was told by Hasan after Al-Junaid after Sufyan as saying: Luqman said to his son: "0 my son! I have never regretted because of keeping silent. If words are silver, silence is golden."

I was told by 'Abdul Samad and Waki' after Abul Ashhab after Qatadah as saying: Luqman said to his son: "O my son! Set apart with evil and it will set apart with you, for evil begets nothing but evil."

Narrated Imam Ahmed: I was told by 'Abdur Rahman Ibn Mahdi after Nafi' Ibn 'Umar after Ibn Abu Malikah after 'Ubaid Ibn 'Umair as saying: Luqman said to his son when he was advising him: "0 my son! Choose between gatherings (of people) precisely! If you find a gathering in which Allah is mentioned, sit yourself with them. Thus, if you are knowledgeable, your knowledge will benefit you; but, if you are ignorant, they will teach you; and if Allah wishes to do them good, you will be benefited therewith. 0 my son! Do not sit in a gathering in which Allah is not mentioned! Because if you are knowledgeable, your knowledge will not benefit you; and if you are ignorant, they will add to your ignorance; and if Allah wishes to afflict them with harm, you will be afflicted with them. 0 my son! Do not rejoice at seeing a strong man who sheds the blood of the faithful, for Allah appoints for him a killer that does not ever die."

Abu Mu'awiyah told us after Hisham Ibn 'Urwah after his father as saying: "Wisdom dictates: O my son: Let your speech be good and your face be smiling, you will be more loved by the people than those who give them provisions." And, he said: "It is stated in the wisdom -or the Torah - : "Kindness is the head of wisdom." And, he said: "It is stated in the Torah: "As you show mercy (to others), mercy will be shown to you." And, he said: "It is stated in the wisdom: "You will gain what you give (or, harvest what you grow)." And, he said: "It is stated in the wisdom: "Love your friend and the friend of your father."

`Abdur Razzaq told us after Mu'amir after Ayyub after Abu Qulabah as saying: Luqman was once asked: Who is the best one in terms of patience? He said: It is the one who practices no harm after observing patience. Those who asked him said: Who is the best one in terms of knowledge? He said: It is he who adds to his own knowledge through the knowledge of others. They asked: Who is the best from among the whole people? He said: It is the wealthy. They said: Is it the one who has properties and riches? He said: No! But, it is the one if whose good was sought, he would not hold it back or prevent it. And, it is the one who does not need anything from others.

Narrated Sufyan Ibn 'Uyaynah: Luqman was asked: Who is the worst of all people? He replied: It is the one who does not feel shame if found committing a sinful deed.

Abu As-Samad told us after Malik Ibn Dianr as saying: I found some pieces of-wisdom as follows: "Allah Almighty scatters and wastes the bones of those who give religious opinions that go with the people's lusts and desires." And, "There is no good for you that you learn something new while you do not practice what you have learnt previously. This is like a man who gathere.d a pile of dry wood, then tried to carry it but couldn't. Thereupon, he collected a second one."

'Abdullah Ibn Ahmed said: I was told by Al-Hakam Ibn Abu Zuhair Ibn Musa after Al-Faraj Ibn Fudalah after Abu Sa'id as saying: Luqman said to his son: "O my son! Let only the pious men eat your food, and consult the scholars over your affairs." These were what Imam Ahmed quoted from the wisdom of Luqman, and I added some that he did not transmit and indeed, he -Imam Ahmed -quoted things that I did not. And, Allah knows best!

Ibn Abu Hatim said: I was told by my father after Al-'Abbas Ibn Al-Walid after Zaid Ibn Yahya Ibn 'Ubaid Al-Khuza'i after Sa'id Ibn Bashir after Qatadah as saying: Allah Almighty enabled Luqman to choose between Prophethood and wisdom and he (Luqman) preferred wisdom to Prophethood. Then, Gabriel came

while he was asleep and poured the wisdom over him. And, he began to pronounce it the next morning.

Sa'id said: I heard Qatadah as saying: It was said to Luqman: How did you prefer wisdom to Prophethood when you were enabled to choose between them? He said: If Allah were to assign me with Prophethood, I would accept it and try hard to win His Pleasure, but He enabled me to choose. I feared of being too weak for Prophethood, so I chose wisdom.

This narration is not perfectly authentic or sound for that sub-narrator, Sa' id Ibn Bashir, is not a trustworthy one. However, many from among our earlier scholars, foremost among whom were: Mujahid, Sa'id Ibn Al-Musayyb and Ibn 'Abbas (May Allah be pleased with him) were of the viewpoint that Allah's Statement that reads:

And indeed We bestowed upon Luqman Al-Hikmah (wisdom),

means: discretion and religious understanding. Thereupon, he was not a Prophet and nothing has been revealed to him Al- Wahi (Divine Inspiration).

Lessons From History- Dr. Israr Ahemad, Part 3/10

2011-07-15T19:13:00.003+05:30

Common Denominators

The Jews remained the sole custodians of the Divine Message and His Book for almost two millennia — from about 1350 B.C., when Prophet Musa (AS) was given Torah and the Covenant with the Israelites took place at Sinai, to 624 C.E., when the change of qibla from Jerusalem to Makkah symbolically announced the birth of a new Ummah.

The Jews were relegated from their rank because of their transgressions and haughtiness. The Qur’an severely criticizes and upbraids them for their long record of ingratitude and repeated violations of Divine injunctions, and declares them a condemned people. These reprimands were issued by Almighty Allah (SWT) because of the continued failure, on the part of the Jews, to carry out their responsibilities as custodians of the Divine Revelation. From the Second year of Hijrah onwards, the followers of Prophet Muhammad (SAW) were appointed as guardians of the Message of God, as well as His representatives among all nations. Thus, this supreme blessing of Almighty Allah (SWT), i.e., His revealed guidance in the form of a Book, is something common to both the Jews and the Muslims, although the Hebrew scriptures are no longer in their pure and unadulterated state. In this context the following verse appears twice in the Qur’an:

Remember, O Children of Israel, the favors I bestowed on you and made you most exalted among the nations of the world. (Al-Baqarah 2:47 & 122)

Another point of convergence between the Jews and the Muslims is the prominent personality of Prophet Ibrahim (AS), the patriarch who is equally revered by the followers of both faiths. The Jews, of course, are the descendants of Prophet Ishaq (AS), younger son of Prophet Ibrahim (AS). Similarly, the earliest Muslims were Arabs — the descendants of Prophet Ibrahim’s elder son Prophet Isma‘el (AS) — and they constitute today the nucleus of the Muslim Ummah. But irrespective of this genealogical relationship, the whole of the Muslim Ummah has an attitude of veneration and high regard for Prophet Ibrahim (AS), as they consider him to be their spiritual father.

The Difference Between Us and Them

There are two important features which not only distinguish the Muslims from the Jews but also prove the former’s clear superiority over the latter. The first is related to the fact that the present Muslim Ummah is collectively responsible to preach and spread the Message of Almighty Allah (SWT), and to try her utmost for establishing the domination of Islam over the entire globe. This stupendous duty is, in fact, a logical corollary of the culmination of Prophethood.

The most outstanding characteristic of the advent of Prophet Muhammad (SAW) is that the institution of prophethood has reached its acme of perfection with his advent. Since the ultimate echelon of prophetic evolution has been reached, it follows that there shall be no more prophets. But the world has not yet ended, and the humanity is still thirsty for the knowledge of the Real and still yearning for a just social system. This can only mean one thing: The Muslim Ummah is now responsible, as a whole, to continue the work of the prophets.

The Qur’an proclaims that the purpose behind the advent of Prophet Muhammad (SAW) is the establishment of the ascendancy and domination of Islam over all aspects of life, all over the world. The following words appear thrice in the Holy Qur’an, defining the manifesto for a global Islamic Revolution:

It is He who sent His Messenger with The Guidance (Al-Qur’an) and the true way of life (Deen-al- Haq), in order to make it prevail over the entire mode of living. (Al-Taubah 9:33; Al-Fath 48:28; & Al- Saff 61:9)

Unlike previous messengers of God, the advent of Prophet Muhammad (SAW) was not just for his own nation, the people of Arabia, but it was also directed towards all mankind in general, for all times to come. Again, unlike the Jews, who were asked only to act in accordance with the Mosaic law, the Muslims have a much extensive and arduous responsibility on their shoulders, that is, they are obliged to guide and lead the entire humanity. Muslims are required to obey the commands of God in their own lives, to preach God’s Message worldwide and in every generation till the end of the world, and to struggle tirelessly with the objective of making Islam dominant as a socio-political order. The previous Muslim Ummah, in contrast, was never required to perform all these duties.

The second point of difference between the Jews and the Muslims is that, in contrast to the former who were a uniracial community (being composed of only the “Children of Israel,” i.e., the descendants of Prophet Yaqoob), the present Muslim Ummah is a multiracial and multinational community. The Jews themselves, or any other nation for that matter, can join the Muslim Ummah anytime they want — by accepting Prophet Muhammad (SAW) as the final Messenger of God; their race, color, language, or previous creed notwithstanding.

The Muslim Ummah is basically a diverse group of people belonging to all kinds of different national, ethnic, and linguistic backgrounds. In general, however, the Muslim Ummah can be seen as being composed of two distinct components: the descendants of Prophet Isma‘el (AS), referred to in the Qur’an as ummiyean (the unlettered people), as well as all other peoples and nations, referred to in the Qur’an as aakhereen (those of later time).

In other words, the Muslim Ummah is made up of a nucleus or a core of Arabs, surrounded by non- Arab nations, whether they be Kurds or Turks, Persians or Indian, Afghans or Muhgals, Black of African origin or Whites of European descent. The common element or the binding force that brings all of them together and keeps them united — at least in theory — is obviously their faith and ideology, that is, Islam.

It is rather gratifying to learn that we Muslims enjoy a two-fold superiority over the Jews. But it doesn’t take a genius to realize that being superior also means that we have to fulfill many more responsibilities and obligations. The Jews were repeatedly punished for their collective crimes, but if we were to follow in their footsteps then this would make us liable to a chastisement much more severe than what they received.

Similarly, the most prominent part of the Muslim Ummah — the Arabs — also enjoy a form of superiority vis-à-vis other Muslims; this is because Prophet Muhammad (SAW) was one of them, and because God’s final Message was revealed in their own language. But, as we have described above, the fact is that the more privileged you are, the greater is your responsibility. The Arab Muslims have, in general, failed to live up to their exceptionally privileged position as the primary custodians of Divine Message, thereby making themselves liable to Divine retribution. It follows that the main impact of any major episode of Divine punishment, that might befall the Muslims, will have to be endured by the Arabs. This was foretold by Prophet Muhammad (SAW), as we shall see later on.

A Backward Glance

We now turn to the history of Jews, in the hope that the Muslims might learn something from their ups and down.

By the time when the Qur’an was being revealed to Prophet Muhammad (SAW), the Jews had already passed through two phases of rise and two phases of decline. In general, they enjoyed material prosperity and political domination as long as they acted righteously, and suffered from misery and slavery and persecution whenever they rebelled against the Divine commands. The Jews were invited, through the Qur’an — and that invitation is still open — to accept Prophet Muhammad (SAW) as the last Messenger of God and to repent for their collective sins. They were clearly warned that rejecting Prophet Muhammad (SAW) and the Qur’an would mean that their humiliation will continue. The Qur’an proclaims:

We announced to the Children of Israel in the Book: “You will surely create disorder twice in the land, and become exceedingly arrogant.” So, when the time of the first prediction came, We sent against you Our creatures full of martial might, who ransacked your cities; and the prediction was fulfilled. Then We gave you a chance against them, and strengthened you with wealth and children, and increased your numbers (and said): “If you do good, you will do so for your own good; if you do evil, you will do it for your own loss.” So when the time of the second prediction came, (We roused against you another people) to ravage you, and to enter the Temple as they had done the first time, and to destroy utterly what they conquered. Your Lord may haply be merciful to you. But if you repeat (the crime), We shall repeat (the punishment). (Al-Isra 17:4-9)

In order to comprehend these historical events, alluded to in the above verses, and to appreciate their significance with regard to the Muslims of the world, we must go back in time.

As mentioned before, Jews are the descendants of Prophet Yaqoob (AS) — also known as Israel — son of Prophet Ishaq (AS), son of Prophet Ibrahim (AS). Prophet Ibrahim (AS) had migrated, nearly 4000 years ago, from the city of Ur in the Euphrates Valley (now Iraq) to Cannan (now divided between Jordan and Israel), along with his wife Prophet Sarah (SA) and nephew Prophet Lut (AS). Prophet Ibrahim (AS) acquired a second wife, Hajrah (SA), who bore him Isma‘el, when he was 86 years old. Then, at the ripe old age of 100, Sarah (SA) gave birth to his second son, Ishaq. Prophet Ibrahim (AS) established two centers for the spread of God’s word, one in Makkah where he settled Hajirah (SA) and her son Prophet Isma‘el (AS), and the other in Palestine where he settled Sarah (SA) and her son Prophet Ishaq (AS). This gave rise to the birth of two great nations, Banu Isma‘el and Banu Israel, as promised by Almighty Allah (SWT). According to the Old Testament:

God said to Abraham: “Look up at the sky, and count the stars, if you can. So many will your descendants be.” (Genesis 15:5)

Early Jewish History

Prophet Yousuf (AS) — the grandson of Prophet Ishaq (AS) — was able to rise to the top in the kingdom of Egypt, after being sold there as a slave because of a malevolent sibling rivalry. Prophet Yousuf (AS) then invited his father and his eleven brothers and their families — 70 strong — to Egypt, and helped them settle in a hospitable and congenial country. This most probably happened during the period of the Hyksos dynasty.

The Israelites continued to grow during the next 400 year, and developed their famous twelve tribes. Initially they enjoyed a life of prosperity and were respected by the locals. However, after the decline of the Semitic Shepherd kings in about 1550 B.C., they were increasingly seen as aliens, and therefore a security risk, by the nationalist Pharaohs of the nineteenth dynasty. As a result, the rulers started to abuse and exploit them as slaves, and even adopted a policy of ethnic cleansing towards them.

Their miseries continued until Almighty Allah (SWT) raised Prophet Musa (AS) as His messenger. He rose as a charismatic leader of the Israelites, and, after a long struggle with the Pharaoh, freed them from bondage. The migration of the Israelites from Egypt, called the “Exodus,” most probably took place around 1350 B.C.. The Holy Qur’an reminds the Jews of Allah’s benevolence thus:

Remember, We saved you from the Pharaoh’s people who wronged and oppressed you and slew your sons but spared your women. In this was a great trial from your Lord. Remember, We parted the sea and saved you, and drowned the men of Pharaoh before your very eyes. (Al-Baqarah 2:49,50)

Prophet Musa (AS) led the Israelites into the Sinai peninsula, at the Northern tip of which lays Mount Sinai — or Jebel Musa — the present day site of St. Catherine’s Monastery. It was here that Almighty Allah (SWT) gave him the guidance for his people in the form of Torah. The famous Covenant with Israelites also took place, when they promised to obey Allah’s commands and, in return, they were promised constant care, prosperity, and victory over their enemies.

Prophet Musa (AS) and his people then went about a hundred and fifty miles north of Mount Sinai, into the wilderness of Paran, at the Southern border of what was then called Cannan. According to the Old Testament, Almighty Allah (SWT) said to Prophet Musa (AS): “Send men out to explore Canaan, the land which I am going to give to the Israelites.” (Numbers 13:2).

Twelve spies were sent, one from each tribe, and they returned after forty days to report that the Promised land was flowing with milk and honey. However, except for two of them — Joshua and Caleb — they weren’t willing to go to war, saying that the towns were fortified, their inhabitants formidable and of gigantic stature. Hearing such discouraging reports, the Israelites simply refused to fight, despite all attempts to persuade and convince them. The Bible vividly portrays the scene of their refusal:

The whole Israelite community cried out in dismay and the people wept all night long. Everyone complained against Moses and Aaron: “If only we had died in Egypt or in the wilderness!” they said, “why should the Lord bring us to this land, to die in battle and leave our wives and our dependents to become the spoils of war? It would be better for us to go back to Egypt.” And they spoke of choosing someone to lead them back there. (Numbers 14:1-4)

As a result of their cowardliness and lack of faith, the Promised Land was withheld from the Israelites for a period of forty years. Almighty Allah (SWT) condemned the Israelites to wander in the wilderness of Sinai for a full generation. The Holy Qur’an narrates this whole incidence as follows:

(Musa said) “Enter, O my people, the Holy Land that God has ordained for you, and do not turn back, or you will suffer.” They said: “O Musa, in that land live a people who are formidable; we shall never go there until they leave. We shall enter when they go away.” Then two of the men who feared (God), and to whom God was gracious [i.e., Joshua and Caleb] said to them: “Charge and rush the gate. If you enter, you will surely be victorious. And place your trust in God if you truly believe.” They said: “O Musa, we shall never, never enter as long as they are there. Go you and your Lord to fight them; we stay here.” (Musa) said, “O Lord, I have control over none but myself and my brother; so draw a dividing line between us and these, the wicked people.” (And God) said: “Then verily this Land is forbidden them for forty years, and they shall wander perplexed over the earth. So do not grieve for these, the wicked people.” (Al-Ma’ida 5:21-26)

Israel’s Golden Age

The men who had set out from Egypt under Prophet Musa (AS) were utterly devoid of any sense of honor or self-respect, and they lacked the necessary courage and fortitude to face their enemies in battle. The reason for their low morale was obviously their centuries long slavery and persecution in Egypt. During their forty years wandering, however, the older generation perished and was replaced by a new generation that grew up in an environment of total freedom. As a result, this fresh generation had a strong enough character to invade the Holy Land under the leadership of Joshua, the successor of Prophet Musa (AS). The Israelites were thus able to conquer most of the cities, despite the fact that their enemies had fortified towns, advanced weapons, and swift chariots.

The conquest of the Promised Land, however, remained incomplete. Instead of destroying the numerous nations inhabiting Palestine, as they were told to do, the Israelites fell victim to tribal parochialism. They failed to establish a single unified kingdom of their own, and divided the Land among themselves. Thus, losing their political and military strength, the Israelites were forced to live side by side with the corrupt and idolatrous communities of their time. This not only resulted very soon in their adopting all the moral evils of Amorites, Jebusites, and Canaanites, etc., but also in their being driven out from a major part of Palestine by the incessant attacks of the unconquered nations, especially the Philistines.

At last the Israelites felt the need to preserve their independence and regain their unity. A delegation of elders from each tribe gathered and requested their prophet — Samuel — to appoint for them a ruler, who chose Saul (or Taloot) as the king of Israelites. This episode of Jewish history is also mentioned in the Holy Qur’an (Al-Baqarah 2:243-248), and took place around 1020 B.C.. Taloot was later succeeded by Prophet Dawood (AS) and Prophet Suleman (AS), and under the rule of these three great kings, the Israelites were able to transform themselves from a small group of quarreling tribes into the most powerful kingdom between the Nile and Euphrates. During the years 1020 B.C. and 922 B.C., Israel reached the zenith of its territorial size and political power, enjoying an era of peace and affluence. Culture, trade, and industry flourished, especially during the reign of Prophet Suleman (AS). The famous Temple was also built for the first time in Jerusalem.

First Period of Decline

The death of Prophet Suleman (AS) — or King Solomon, as he is called in the Bible — marks the beginning of the first period of decline for the Israelites. The united monarchy disappeared, and in its place arose two kingdoms — Israel in the north and Judah in the south. The people of the northern kingdom crowned Jeroboam, an official who had rebelled against King Solomon and taken refuge in Egypt, and he made Shechem his royal city. The southern kingdom continued to be ruled by the Davidic dynasty, its first monarch being Rehoboam, son of Solomon, with its center at Jerusalem.

Although both kingdoms were strife-ridden from the very beginning, Israel was especially turbulent because of its large population which seldom agreed on anything. Politically unstable, the northern kingdom suffered a prolonged period of internal warfare until 876 B.C., when an army officer Omri got hold of the throne and built a new capital at Samaria. He, however, adopted a policy of compromise with paganism, as a result of which the common people began to assimilate various polytheistic practices of the neighboring communities. The rise of paganism became especially serious under Omri’s son Ahab, who married a Phoenician princess, Jezebel. She started a ruthless campaign to wipe out Israel’s traditional monotheism, and to replace it with the Canaanite fertility cult and the worship of Baal. Two prophets, Prophet Elias (AS) or Elijah and Prophet Al-Yasa (AS) or Elisha, rose and tried their best to warn their people, and to check their growing inclination towards paganism, but the cult of Baal and the associated rituals of licentious dances remained irresistibly attractive for the austere Israelites.

At last, Almighty Allah’s anger manifested itself in the form of Assyrians from the north, whose takeover of Israel started gradually but ended with severe subjugation. Initially, the kings of Israel were forced to pay tribute money to Assyria, but in 721 B.C., the Assyrian armies, under king Sargon, attacked and plundered Samaria, killing thousands of her inhabitants. According to an Assyrian inscription, King Sargon carried away 27,290 Israelites into captivity, and scattered them in his eastern provinces, terminating the existence of the northern kingdom as an independent nation.

On the other hand, the history of the southern state of Judah displays a relatively slower degeneration in beliefs and morality. However, they too started to indulge in idol-worship and transgressions of the Divine Law, becoming more and more corrupt with every passing generation. Prophet Isaiah rose and tried to reform his people during the period 740 B.C. to 700 B.C.. His warnings and prophecies — which were collected in the “Book of Isaiah” of the Old Testament — clearly testify to the moral decadence of his times.

Here are a few statements from his sermons:

You sinful nation, a people weighed down with iniquity,

a race of evildoers, children whose lives are depraved,

who have deserted the Lord, spurned the Holy One of Israel,

and turned your backs on him!

Why do you invite more punishment, why persist in your defection?

Your head is all covered with sores, your whole body is bruised; (Isaiah 1:4,5)

Your rulers are rebels, associates of thieves;

every one of them loves a bribe and chases after gifts;

they deny the fatherless their rights

and the widow’s cause is never heard. (Isaiah 1:23)

Once again the Lord spoke to me; he said:

Because this nation has rejected the waters of Shiloah,

which flow softly and gently,

therefore the Lord will bring up against it

the mighty flood waters of the Euphrates.

The river will rise in its channels and overflow all its banks.

In a raging torrent mounting neck-high it will sweep through Judah.

With his outspread wings

the whole expanse of the land will be filled

for God is with us.

Take note, you nations; you will be shattered.

Listen, all you distant parts of the earth:

arm yourselves, and be shattered;

arm yourselves, and be shattered.

Devise your plans, but they will be foiled;

propose what you will, but it will not be carried out;

for God is with us. (Isaiah 8:5-10)

Then came Prophet Jeremiah, who tried to shake his people out of their perverted ways, idolatry, and apostasy, during the period 627 B.C. to 587 B.C.. His sermons, however, met with an intense opposition from a corrupt society that was addicted to idol-worship to the point of fanaticism. His teachings were later collected as the “Book of Jeremiah” in the Old Testament, from which the following excerpts are taken:

Listen to the words of the Lord, people of Jacob, all you families of Israel.

These are the words of the Lord:

What fault did your forefathers find in me,

that they went so far astray from me,

pursuing worthless idols

and becoming worthless like them;

that they did not ask, “Where is the Lord,

who brought us up from Egypt

and led us through the wilderness,

through a barren and broken country,

a country parched and forbidding,

where no one ever traveled,

where no one made his home?

I brought you into a fertile land to enjoy its fruit

and every good thing in it,

but when you entered my land you defiled it

and made loathsome the home I gave you.

The priests no longer asked, ‘Where is the Lord?’

Those who handled the law had no real knowledge of me,

the shepherds of the people rebelled against me;

the prophets prophesied in the name of Baal

and followed gods who were powerless to help. (Jeremiah 2:4-8)

Stop before your feet are bare and your throat is parched.

But you said, ‘No, I am desperate.

I love foreign gods and I must go after them.

As a thief is ashamed when he is found out

so the people of Israel feel ashamed,

they, their kings, their princes, their priests, and their prophets,

who say to a block of wood, ‘You are our father’

and cry ‘Mother’ to a stone.

On me they have turned their backs

and averted their faces from me.

Yet in their time of trouble they say,

‘Rise up and save us!’

Where are the gods you made for yourselves?

In your time of trouble let them arise and save you.

For you, Judah, have as many gods as you have towns. (Jeremiah 2:25-28)

Israel, I am bringing against you a distant nation,

an ancient people established long ago, says the Lord,

a people whose language you do not know,

whose speech you will not understand;

they are all mighty warriors,

their jaws are a grave, wide open,

to devour your harvest and your food,

to devour your sons and your daughters,

to devour your flocks and your herds,

to devour your vines and your fig trees

They will beat down with the sword

the walled cities in which you trust. (Jeremiah 5:15-17)

Despite all these explicit and unambiguous warnings — delivered to the inhabitants of Judah by two of their great prophets — there was no sign of any remorse or repentance whatsoever. Instead, the Israelites stubbornly continued in their pagan practices and disobedience of Divine injunction, thereby inviting the wrath of Almighty Allah (SWT).

Divine punishment first appeared in the form of Babylonian forces marching into Judah in 604 B.C., when King Jehoiakim acquiesced without any struggle and agreed to pay heavy tribute to Nebuchadnezzar, the king of Babylonia. He, however, rebelled against his Babylonian overlords in 601 B.C., resulting in the first siege of Jerusalem that lasted three months. The armies of Nebuchadnezzar entered the Holy City on March 15, 597 B.C., and plundered the Temple of Solomon. They decimated the society by deporting the new King Jehoiachin (Jehoiakim’s son), his family, noblemen, and thousands of influential citizens, soldiers, and skilled craftsmen as captives to Babylonia. Nebuchadnezzar then placed the king’s uncle Zedekiah on the throne of Judah. Soon Zedekiah also became involved in a conspiracy against Babylonia, resulting in the second siege of Jerusalem. This time the city remained under siege for 18 months, and the conditions deteriorated to such an extent that some of the inhabitants were forced to eat human flesh.

Finally, the wall of Jerusalem was breached on July 9, 587 B.C.. The rebellious vassal king was captured and was forced to watch as his sons were slaughtered. Then he was blinded and taken in chains to Babylonia, where he later died in prison.

Nebuchadnezzar decided to make an example of the city, and his orders were carried out with cruel thoroughness. The city walls were demolished. The Temple and the palace were stripped of all valuables and burned to the ground. Thousands were killed, and a large part of the population was taken as captives to Babylonia, more than 500 miles away. The kingdom of Judah itself became a Babylonian province, which presented at that time a deeply scarred look. Everywhere, towns were ransacked and burned, crops destroyed, and villages deserted.

Part 4 of 10 will be posted shortly:

Please contact us at shabeer11@gmail.com

“The Character of the Prophet”

2011-07-15T04:22:00.000+05:30

Behavior toward Oneself

The Prophet (saws) said, “All people go out early in the morning selling themselves, thereby setting themselves free or destroying themselves.” (Muslim)

Allah says, “And whoever submits his face (himself) to Allah, while he is a doer of good, then he has grasped the most trustworthy handhold.” (31:22)

Allah says, “And turn you all together towards Allah in repentance, O believers, thaqt you may be successful.” (24:31)

Etiquette towards Parents

The Prophet (saws) said, “Shall I not inform you of the greatest of the great sins? They the companions said, “Certainly O Messenger of Allah.” He (saws) said, “To ascribe partners to Allah and disobeying ones parents.” (Shaykhaan)

Etiquette Between Spouses

The Messenger of Allah said, “The one who is not merciful will not be shown mercy.” (Tabarani with a Sahih Chain)

Allah says, “And live with them honorably.” (4:19)

The Prophet (saws) said, “I advise you to treat women well, for they are like captives under your control.” (Shaykhaan)

The prophet (saws) said, “The wife is the guardian over the house of her husband and his children.” (Shaykhaan)

Allah’s Messenger (saws) said, “The best Woman is the one who when you look at her, your pleased; when you order her, she obeys; if you are absent from her; she gaurds herself and your property.” (Tabarani with Saheeh Chain)

Etiquette with Respect to One’s Neighbor

The Messenger of Allah (saws) said, “Whoever believes in Allah and the Last day should be generous to his neighbor.” (Shaykhaan)

Etiquette with our Muslim Brothers & Sisters (and Rights of)

The prophet (saws) said, “One should greet (give salams) to those people that he knows as well as those people that he does not know.” (Shaykhaan)

The prophet (saws) said, There are no two Muslims who meet and shake each other’s hand except that they are forgiven before they separate from each other.” (Shaykhaan)

Al Bara’ ibn Azib said, “Allah’s Messenger (saws) ordered us to visit the ill, follow the funeral procession, respond to the one who sneezed, fulfil the oath for the one who made an oath, help the oppressed, respond to the one who is inviting and spread the salutations (salams).” (Bukhari)

Allah’s Messenger (saws) said, “The similitude of the believers in their love, mercy and compassion toward one another is like that of a body, if one limb is in pain, the rest of the body suffers sleeplessness and fever.” (Shaykhaan)

The Messenger of Allah said, “A Muslim is the one from whose tongue and hand the Muslims are safe.” (Shaykhaan)

Allah said, “O you who believe! Avoid much suspicion; indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting).” (49:12)

Lessons From History- Dr. Israr Ahemad, Part 2/10

2011-07-14T02:21:00.002+05:30

History is the Key

Before discussing the Divine Law which deals with the rise and fall of nations, civilizations, and empires, it is necessary to emphasize that Almighty Allah (SWT) is never a passive onlooker vis-à-vis human history, but that each and every event takes place as a manifestation of His omnipotence and infinite wisdom.

There was an interesting idea called Deism that became popular in the 17th century Europe, the subtle remains of which are still lurking deep down in our minds. According to this view, God did create the universe, but He has long since removed Himself from its affairs, and only the blind and deaf laws of nature are now running the show. God is busy, so to speak, in a sort of self-contemplation, and He doesn’t care at all about the humanity He once created.

The Islamic perspective, in sharp contrast to Deism, is that Almighty Allah (SWT) is not only the Creator, Designer, and Fashioner of the cosmos, but He is also its Sovereign, Ruler, Administrator, and Guardian. The logical conclusion that necessarily follows from this belief is that nothing happens in the universe — not even the movement of a tiny leaf in the morning breeze — without the permission of Almighty Allah (SWT). Although human beings enjoy a limited freedom of action and are, therefore, responsible for the consequnces of their actions on the overall historical process, the fact remains that a human action as such is not effective in causing any event, unless it is allowed by Almighty Allah (SWT).

Since Almighty Allah (SWT) — in addition to being All-Powerful — is also the Most Wise, everything that takes place in the arena of human history has a profound reason which may or may not be immediately apparent to us. Human beings are extremely myopic creatures, lacking the infinitely broad perspective, in terms of both time and space, that is required to appreciate the wisdom and the long-term planning of the Creator. However, with the help of the Holy Qur’an and the guidance provided by Prophet Muhammad (SAW), it is possible to understand the general purpose and direction of history in an overall manner, although the meaning behind every individual event and its significance in the Divine scheme will probably remain elusive.

The Holy Qur’an urges us to contemplate the events of the past, as they are indicators of the sunnah of Almighty Allah (SWT); it teaches us to try and penetrate into the apparently meaningless succession of historical happenings and to discern the design and will of the Creator behind them, and to try and appreciate how the events in the world actually represent the plans of an Omnipotent Supreme Being.

It is important to keep this fact in mind: However random and aimless the events of history may appear, there is a definite purpose behind each one of them. It is the Divine Creative Energy, or the Will of Almighty Allah (SWT), that is active in the entire sweep of history. There is a certain order and pattern hidden beneath the plethora of seemingly inconsequential and disconnected historical facts. Nothing is useless, no event is arbitrary or futile. In fact, as we shall see in the later part of this book, a profoundly meaningful evolutionary process is taking place by which humanity is moving, slowly but steadily, toward its final destination. Although the details and finer points of this ongoing process are beyond the reach of human understanding, its broad outline is quite comprehensible.

Within this general scheme of things, there are certain universal truths which remain constant. As the

Qur’an warns us: You will not find any change in the law of God (Al-Fath 48:23)

The Islamic view of history can be explained in terms of the philosophy of ideals, as presented by late Dr. Muhammad Rafiuddin (1904-1969), former director of Iqbal Academy (Karachi, Pakistan). According to him, the unchanging characteristic of the human nature — ingrained, of course, by Almighty Allah (SAW) — is that the motivating force behind all human endeavors is the urge for ideals. Thus, different stages of the life of a culture-civilization, i.e., birth, growth, decline, and death, can be correctly understood only in terms of this philosophy of ideals, briefly described in the following paragraphs.

A number of individuals inspired by a single ideal organize themselves in the form of an ideal-group, e.g. a primitive tribe or a modern state. Their ideal may be a certain personality, a supernatural belief, or a social theory. By definition, members of the ideal-group believe their ideal to be the highest possible form of Beauty and Perfection. They make an effort to realize the ideal in practice, the result of their effort being the intellectual, cultural, and behavioral framework of that particular culture-civilization, including their language, religion, art, music, poetry, architecture, morality, philosophy, science, and law.

Initially, Almighty Allah (SWT) allows the culture-civilization to freely prosper and develop in all directions. In due course of time, however, the inherent defects and internal conflicts of the wrong ideal start manifesting and the ideal-group begins to deteriorate. Ultimately, over a variable period of time, the culture civilization gradually dies and disappears, making way for the next and possibly better ideal to capture the imagination and passion of a fresh generation, and the process repeats itself on a relatively higher plane of evolution. One Qur’anic verse summarizes this entire process in these words:

Do they not see how many generations We did destroy before them, whom We had firmly established in the land as We have not established you, and showered abundant rain on them, and made rivers lap at their feat, yet whom We destroyed for their sins, and raised new generations after them? (Al-An‘aam 6:6)

A deep study of history will show that the social evolution of humanity is progressing in a particular direction. Adopting and discarding one ideal after another, it is destined to reach the ultimate, permanent, and stable culture-civilization which will be based on the Right Ideal, i.e., an ideal which is in harmony with the human nature, and therefore free from all possible defects. This culture-civilization of the future will be characterized by the domination of the Right Ideal; in other words, by the domination of Islam. We shall return to this topic later in this treatise.

The Wrath of Almighty Allah (SWT)

As far as the individual human being is concerned, the Holy Qur’an makes it very clear that the life of this world is only a trial and a test, and that the consequences of good or bad deeds — in the form of rewards or punishments — are reserved for the life-beyond-death, the Hereafter, or the Al-Aakhira. Thus, the Almighty says:

Glorious is He who holds the Kingship in His hand, who has power over every thing, who created death and life in order to try you, to see who of you are best of deed. He is All-mighty and Forgiving. (Al-Mulk 67:1,2)

Verily We created man from a sperm joined (to the ovum) to try him, then gave him hearing and sight.We surely showed him the way that he may either be grateful or deny” (Al-Dahr 76:2-3)

We have made whatever exists on the earth its adornment to test and try them (and) know who acts better, for We shall certainly turn it to barren dust. (Al-Kahf 18:7-8)

This implies that the pains or troubles a person may face during the course of this-worldly life are not the penalties or punishments for his wrongdoing; similarly, the material comforts or prosperity or power one may enjoy are similarly not the rewards or compensations for his good deeds. What we experience in this life are the different ways in which the Lord tries us. This has been made clear in the Holy Qur’an thus:

Every soul will know the taste of death. We tempt you with evil and with good as a trial; and to Us you will return. (Al-Anbia 21:35)

However, the most significant point to note is that the above discussion applies only to individuals and not to nations or communities. The Holy Qur’an teaches us that the manner in which Almighty Allah (SWT) deals with different nations is quite different from the way in which He deals with individual human beings. The rewards and punishments for the individuals He postpones till the Doomsday, but when it comes to the behavior of entire nations and communities, the rewards for good deeds and the punishments for bad ones are often delivered to them right here in this world. This point is explained in the following paragraphs.

Our Creator and Sustainer has provided the means to satisfy all human needs and urges, including the human desire for guidance. Almighty Allah (SWT) established the institution of prophethood in order to guide humanity towards the Right Ideal. This is because the need to know the highest ideal of Beauty and Perfection, and the urge to love and worship that ideal, is the most irresistible desire of the human soul. A prophet or nabi is a person who is endowed with the knowledge, through Divine revelation or Wahee, that the only true Ideal worthy of our love and worship is none other than Almighty Allah (SWT) Himself. The system of life based on this Ideal is characterized by an unconditional surrender to the will of the Creator, and this is what every prophet has preached to his people.

According to some traditions, there have been 124 thousand prophets in all, 313 of which were also messengers. Although the Qur’an does not clarify in an explicit manner the distinction between a prophet and a messenger, and hence there are a number of opinions on this point, the most logical explanation in our opinion is as follows. We believe that a prophet, or nabi, who was specifically appointed by Almighty Allah (SWT) to guide a particular nation or community, got promoted to the rank of His envoy, in a manner of speaking, and therefore he would become a messenger, or rasool. This means that all messengers were chosen by Almighty Allah (SWT) from among the prophets; that all messengers were prophets, but not all prophets were messengers.

The Holy Qur’an tells us that after the advent of a messenger or rasool to a given nation, the rise and fall of that nation became linked solely to its collective response to the Divine messenger. If the people surrendered to the commands of their Creator and obeyed His messenger, they enjoyed peace and prosperity and material comforts. But if they showed ingratitude, and refused to follow the Divine message, then they became liable for the most severe punishment from Almighty Allah (SWT).

A community or a group of people who thus rejected the Divine messenger sent towards them became, in the sight of Allah (SWT), an impediment to the overall evolution of humanity towards the ultimate realization of the Right Ideal. Therefore, the Divine plan for the human race demanded that such a useless and spiritually barren people be removed from the face of the earth, once and for all. This can be described as the law of “annihilation of the worst.”

In this context, nearly identical stories of six different nations appear in the Qur’an, each of which was guilty of rejecting their Divinely appointed messengers. All of these nations were destroyed and eliminated as a punishment for their sins and transgressions. These condemned nations included, in chronological sequence, the people of Prophet Nuh (AS), a nation called Aad to which Prophet Hud (AS) was sent, a nation known as Thamud to which Prophet Saleh (AS) was appointed, the twin cities of Sodom and Gomorrah which were assigned to Prophet Lut (AS), the people of Prophet Sho‘aib (AS), and finally the Egyptian Pharaoh and his followers who rejected Prophet Musa (AS). Of course, there may be numerous other nations who met this fate; although only six of these are mentioned in the Holy Qur’an.

It should be kept in mind that such clear and open manifestations of the wrath of Almighty Allah (SWT) used to appear in the past only after one of His messengers had explicitly and unambiguously communicated the Divine message to a particular group of people, and they remained persistent in refusing to surrender before the will of their Lord. The Qur’an is very emphatic on this point:

We never punish till We have sent a messenger. (Al-Isra 17:15)

But your Lord does not destroy habitations without having sent a messenger to their metropolis to read out Our commandments to them. (Al-Qasas 28:59)

The converse of the above mentioned Divine Law is also true: A nation that unconditionally accepts the Sovereignty of Almighty Allah (SWT), and acts accordingly, is blessed with all that is good and desirable in this world. This has been described by the Qur’an in several ways. Here are two examples:

And if they had followed the teachings of the Torah and the Gospel, and what has been sent down to them by their Lord, they would surely have enjoyed (blessings) from the heavens above and the earth below their feet. Some among them are moderate, but evil is what most of them do. (Al-Ma’ida 5:66)

But if the people of these regions had believed and feared God, We would surely have showered on them blessings of the heavens and the earth; but they only denied, and We punished them for their deeds. (Al-A‘raf 7:96)

The Qur’an maintains that the real and everlasting rewards for believing in and obeying the commands of Allah (SWT) will manifest themselves in the next world, the Hereafter, or Al-Aakhira. However, there is a great deal to gain in this life as well, in the form of social harmony, peace, and general prosperity.

For those who do good there is good in the world, but certainly the abode of the next is better. (Al-Nahl 16:30)

Privileges and Obligations

A community that obeys the commands of Almighty Allah (SWT) becomes dear to Him. This privilege is, however, coupled with many obligations. The more glories and bounties a nation is blessed with, the more are its responsibilities in the sight of Almighty Allah (SWT). Privileges and obligations go together.

A community that claims to be the follower of a messenger of Allah (SAW), and custodian of His message in the form of a revealed Book, automatically becomes the representative of the Almighty among other nations. This is a tremendous responsibility. If the behavior of such a community is in contravention to its claim, then, according to Divine Justice, they deserve all the humiliation and disgrace, sufferings and miseries in the life of this world. If their character and morals, their way of life, their society and culture, and their politico-economic norms are contrary to the teachings of the Divine Revelation, then this constitutes an unpardonable crime. The reason is that such behavior, instead of presenting an attractive and true picture of the way of life based on the Right Ideal — and thereby bringing people nearer to Allah (SWT) — serves only to repel them away from the Divine Guidance by displaying a distorted and ugly image of that guidance. The Qur’an is very explicit on this point:

O you who believe, why do you profess what you do not practice? Saying what you do not practice is most hateful in the sight of God. (Al-Saff 61:2,3)

Do you believe a part of the Book and reject a part? There is no other award for them who so act but ignominy in this world, and on the Day of Judgment the severest of punishment. (Al-Baqarah 2:85)

A strange characteristic of such disgraced communities is that, in spite of receiving frequent installments of Divine punishment, they continue to believe that Allah (SWT) truly loves them. Due to this self-deception, which is based upon their claimed association with a holy messenger of Allah (SWT), they continue to live in a fool’s paradise of their own making. They feel satisfied in the unfounded conviction that they deserve, as a birthright, some kind of preferential treatment from their Lord, just because they belong to a particular community and for no other reason. The Qur’an tries to shake such complacent people from their deluded slumber thus:

The Jews and the Christians say: “We are sons of God and beloved of Him.” Say: “Why does He punish you then for your sins? No! You are only mortals, of His creation.” (Al-Ma’ida 5:18)

And they (the Jews) say: “Hell fire will not touch us for more than a few days.” Say: “Have you so received a promise from God? Then surely God will not withdraw His pledge. Or do you impute things to God of which you have no knowledge at all?” (Al-Baqarah 2:80)

Unfortunately, the image we get from these verses is a disturbingly true representation of today’s Muslims. Even the repeated episodes of severe punishments, in the background of continuous sufferings, has failed to produce in us any sense of guilt or remorse. Instead, our deeply ingrained myth of being a privileged people has remained intact. Unbelievable as it may sound, the more disgrace we receive, the more we fall in love with ourselves, blinded by our supposed righteousness and delusion of our own grandeur. Such irony, however, may well be a part of our punishment.

The Present and Former Muslim Ummah

The word “Islam” stands for submission before the Sovereignty of Almighty Allah (SWT), as proclaimed by His prophets throughout human history. The number of these holy men, as mentioned earlier, is reported to be 124 thousand. However, irrespective of the exact figure, it is generally accepted by scholars of the Qur’an that five of them are the most prominent and most notable. These include Prophet Nuh (AS), Prophet Ibrahim (AS), Prophet Musa (AS), Prophet Isa (AS), and Prophet Muhammad (SAW).

Out of these, Prophet Nuh (AS) was probably not endowed with any Divine Scripture. Prophet Ibrahim (AS) did receive some sort of scriptures, but there was no formal law or Shari‘ah in them. Similarly, the Zabur or Psalms of Prophet Dawood (AS) and the Injeel or Gospel of Prophet Isa (AS) contained nothing that can be described as law; instead, they were composed of hymns and exhortations, respectively. It follows that, among the known Divine Revelations, only two can be described as “Books,” in the sense that they contained Shari‘ah, — the Torah (or Tauraat) and the Holy Qur’an. The former is the name given to the “Five Books of Moses,” also called the Pentateuch, which are included in the beginning of the Old Testament. The latter, i.e., the Holy Qur’an, is the final and ultimate Book as revealed to Prophet Muhammad (SAW).

It is significant to note that the Torah was revealed to Prophet Musa (AS) as a guidance only for the Israelites, whereas the Qur’an — being the last of Revelations — describes itself as “The Guidance” for the whole humanity, for all times to come.

The main conclusion of the above discussion, however, is that there had been only two Muslim “Ummahs” during the entire period of known human history. This is because the genesis of such a community is always preceded by — and is the direct result of — a Shari‘ah being given to a messenger and through him to his followers. Since there had been only two versions of the Divine Law that we can be sure about, i.e., the Mosaic Law and the Shari‘ah of Prophet Muhammad (SAW), it follows that there had been only two Muslim Ummahs — the Israelites or the Jews who were the previous Ummah, and the community of the followers of Prophet Muhammad (SAW), which constitutes the current and final Ummah.

Next, we shall discuss the common features and distinguishing characteristics of these two communities, along with a brief review of their history and the present state of their affairs. The relevance of this topic is based upon the fact that, according to the predictions of Prophet Muhammad (SAW), the Muslims and the Jews of the world — as custodians of Divine Revelations — are going to act as two key players with regard to the ultimate destiny of mankind.

Certain pointers of the Qur’an and detailed prophecies in the Hadith literature predict the events that would happen before the end of the world, that is, they foretell the final acts of the global drama. It is vital to comprehend these predictions with reference to their proper background, not only to clear our minds of any distrust or doubt, but also to prevent any feeling of bewilderment when that which has been promised does take place.

Another reason for discussing the history of the previous Ummah, as will be elucidated shortly, is the stunning resemblance between the history of Jews and that of Muslims, a fact that was also foretold by Prophet Muhammad (SAW).

Part 3 of 10 will be posted shortly:

Please contact us at shabeer11@gmail.com

Lessons From History- Dr. Israr Ahemad, Part 1/10

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Traveling Through Time

Let us begin by reflecting on the past and present of the Muslim Ummah: her quandaries and dilemmas, her swinging fortunes, her glorious and at times pathetic history, her uncertain present, and, finally, her unknown destiny.

Every concerned and thoughtful Muslim is sure to ponder, at one time or another, over the question of our bewildering rise to politico-economic prominence and then the tragic and deplorable decline. Every historian — whether Muslim or non- Muslim — has his own theory to explain the ups and downs in our fourteen hundred years odyssey. We Muslims, however, are a unique group of people, radically different from all other nations, races, or communities in our very essence. (Our only resemblance, in certain respects, is with the Jews, as we shall discuss later.) This implies that the factors which usually cause rise and decline among other cultures are often not relevant for, or applicable to, the Muslims of the world.

Therefore, in order to make sense of all that is happening to the Muslims throughout the world, it is imperative that we investigate our history very carefully. We must pinpoint the decisive element in our rise and fall. We must identify the law that is governing our ups and downs. We must analyze our history because the threads of the past are closely linked with those of the future. History, as we keep hearing, repeats itself. By probing the past we may be able to get a vision of the shape of things to come. By examining our history, we may be able to catch a glimpse of our future. Moreover, it is clear that we can chart our future course of action, prudently and wisely, only when we know the path which has led to the present.

The Humiliated Ummah

As for the present condition of Muslims, there are unfortunately few things to boast about. For all practical purposes, the Muslim Ummah as an integrated global entity does not exist anywhere in the real world. The authentic and genuine “Ummah” has long been reduced to a mere academic concept. In reality, we are left with a large number of Muslim “nations” and their respective “nation-states.” We are further divided into even smaller linguistic, racial, and sectarian groups — along with inevitable hostilities and conflicts. The inescapable result has been that although we are at least 1300 million in number, our combined weight in the global policy making process is never more than zero.

It is indeed amazing that we are so many, yet we count for so little. All international disputes are being decided today by the United States and her allies, especially Britain and France, under cover of the UN Security Council. Our national policies — interior, foreign, and fiscal — are being formulated and dictated by the guardians of the New World order, by means of such organizations as the World Bank and the International Monetary Fund. Our natural resources are being controlled and exploited by them. The wealth belonging to most of the affluent Muslim countries is practically at their disposal; as a matter of fact, Western powers can “freeze” this wealth as soon as the country in question attempts to take any step which is opposed to their wishes. The Arab monarchies — despite material prosperity, majestic palaces, and luxurious life style — are nothing but puppets in their hands. Muslim rulers all over the Islamic world are desperately vying to win favors from the West; the interests of Islam and Muslims hardly ever bother them. Most of the Muslim world is dressed in the garb of fear and hunger, and disharmony, disunity, poverty, mediocrity, mismanagement, and corruption are reigning supreme. Even in countries where there is some material prosperity, the ubiquitous humiliation — in the form of disgrace on a global level and lack of genuine autonomy — is still there, as exemplified by the fact that the richest of the Arab Sheikhs are a common laughingstock of Western media.

On top of this, there are the massacres and other forms of sufferings being endured by Muslims in India, Kashmir, Palestine, and elsewhere. The brutalities committed against the Bosnian Muslims are still fresh in our memories. The anguish of hearing how our sisters were raped by the thousands and how our brothers were mercilessly tortured and slained is not something that we can easily forget. To add insult to injury, and much to the satisfaction of our enemies, there are Muslims who kill — or conspire with non Muslims to suppress — other Muslims, and are often proud of their “achievements.”

Who can deny that we are, indeed, a disgraced and dishonored community in the comity of nations?

Going through the Qur’an, we often come across words of severe condemnation which specifically berate the Jews for their sins. We tend to pass over these verses with a smug self-righteousness, satisfied that these admonitions are meant for a corrupt people and that these words have nothing to do with us. But consider the following Qur’anic words with an open mind and an objective attitude, and it would not be difficult to see that, much more than the Jews, these Divine words are actually applicable to the Muslims of today :

Humiliation and misery were stamped upon them, and they drew upon themselves the anger of Allah. (Al-Baqarah 2: 61)

Isn’t it a fact that our politics today is nothing but an ignominious slavery to the West? That our economy is based upon nothing but shameful mendicancy? That we are, on the whole, the most ignorant, undisciplined, corrupt, and uncivilized people on the surface of earth? Isn’t it true that we are intellectually effete and academically dependent on the West? That we are willing and even eager to collaborate with the enemy so that we may kill our brothers? If all this doesn’t constitute the worst form of humiliation, then what does?

A common Muslim may plead before Almighty God: Aren’t we supposed to be the best of communities? Aren’t we among the followers of your most beloved Prophet (SAW)? Aren’t the Christians and the Jews and the rest of them enemies of Islam? Then how can anyone justify their domination and opulence and our miseries and destitution?

This most disturbing of questions demands our deepest attention, especially because of the following two reasons:

First, it is imperative that we familiarize ourselves with the Divine Law that has been operating throughout human history. We must understand that instead of being innocent victims of the vagaries of fate, we ourselves are responsible for our pathetic state of existence. We need to clearly realize that mere grumbling and complaining will not solve our problems, and that we need to confess our sins and repent with the true spirit of repentance.

Secondly, just as a correct diagnosis is an indispensable prerequisite for proper treatment, in the same way we need to identify the real cause of our miseries before we can formulate and chart a plan of action. This is important so that the limited amount of energies and resources available to us are not lost in superficial and useless undertakings. Instead, a precise appreciation of the seriousness of our situation, and a correct interpretation of that situation in terms of its etiology — both are essential steps as far as any hopes for a successful revival are concerned.

Part 2/10 will follow shortly,

The Sunnah Way of Cutting the Nails

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Sunnah of Trimming Nails

Zaid bin Arqam (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'He who does not remove bodily hair from below the navel, and does not trim the nails, and does not trim his mustache, is not one of us.' i.e. it is against our practice.

To grow the mustache below the lips is forbidden and a sin. Those who grow their nails long following fashion should be aware that this is a very serious matter and should be stopped as it is not fit for a Muslim to grow the nails, we should be representative and an example to the rest.

Abu Hurayrah (may Allah be pleased with him) reported that, 'Five are the acts of fitra (natural inclination):

1) circumcision,

2) removing the hair below the navel,

3) trimming the mustache,

4) cutting the nails, and

5) plucking the hair under the arms.'

When to cut nails

The Messenger of Allah (may Allah bless him and grant him peace) has said that, 'He who cuts his nails on Friday, will be in Allah's (The Exalted) protection for the following week. He who cuts his nails on a Saturday will be spared from illness, and he who cuts his nails on Sunday will have poverty taken away from him. If someone is mentally unstable then by cutting his nails on Monday, this illness will be cured. He who cuts his nails on a Tuesday will also be protected from illness. It is better not to cut nails on Wednesday as there are hadith for and against, as Imam Tahawi said, paring nails on Wednesdays can cause leprosy. To cut nails on Thursday will cure illness such as leprosy. '

Before Jumu'ah

Abu Hurayrah (may Allah be pleased with him) has related that, 'The Messenger of Allah (may Allah bless him and grant him peace) before going to Friday prayer would clip his nails and moustache.'

Every fifteenth day

The Messenger of Allah (may Allah bless him and grant him peace) would get his nails pared every fifteen days.

Do not exceed forty days

Anas (may Allah be pleased with him) relates that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Do not let forty days elapse without trimming the mustache and paring the nails.'

Anas (may Allah be pleased with him) states that, 'To trim the moustache and nails and remove the hair under the arms and the hair below the navel we have been given a time to take them off, do not leave them for more than forty days (meaning trim them within forty days).'

Method of cutting nails

'Ali (may Allah be pleased with him) narrates the way of cutting the nails: FOR THE RIGHT HAND: start of with the index finger, forefinger, ring finger and little finger, then moving onto the LEFT HAND: little finger, ring finger, forefinger, index finger, thumb and lastly the thumb of the right hand. Then to wash the hands after cutting the nails.

For toe nails - Start with the right foot small toe and proceed until the big toe, then start with the left foot big toe and & conclude with the small toe (Semi-circle).

Diagrams of hand & feet

EASY METHOD: - Follow the numbering on this picture.

What to do with them'

After cutting the nails and hair of the body, one should collect them all and bury them, since we all are made from soil and thus the hair and nails should be put back to the earth. (recommended, no authentic records for burring nails available in any Hadith collection)

The consequence of keeping long nails

1. There will be no blessing in your wealth.

2. You will become poor.

3. Illness will plague you.

4. Allah (The Exalted) and the Messenger of Allah (may Allah bless him and grant him peace) will be displeased with you.

5. The devil sits on long nails.

Request

It is requested that you also follow this blessed Sunnah and cut your nails in this manner. The biggest benefit one can gain is that if you teach others the Sunnah and they act upon it then you will gain the reward for this until it is practised and passed on, Insha-Allah!

ATTRIBUTES OF ALLAH SUBHAN AA TA'ALA

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Following are 99 attributes of Allah with brief description from the Qur'an.

Would it be possible for a person never been to School, not learned the art of reading or writing. To describe his Lord by not less than 99 name. Oh you learned people before reading this article further try by how many names you can call your lord.

"Is it not A Miracle then.? ".

AN EXPLANATION OF THE PERFECT NAMES AND ATTRIBUTES OF ALLAH

"He is Allah, the Creator, the Originator, The Fashioner, to Him belong the most beautiful names: whatever is in the heavens and on earth, do declare His praises and glory. And He is the Exalted in Might, The Wise. (Quran 59:24)

"The most beautiful names belong to God: so call on Him by them;..." (7:180)

It is not possible to perfectly translate the names and attributes of Allah from their original Arabic into English. However, here are some fairly close explanations.

^= letter ain of arabic '= letter hamza of arabic

Allah
Allah, He who has the Godhood which is the power to create the entities.

Ar-Rahmaan
The Compassionate, The Beneficient, The One who has plenty of mercy for the believers and the blasphemers in this world and especially for the believers in the hereafter.

Ar-Raheem
The Merciful, The One who has plenty of mercy for the believers.

Al-Malik
The King, The Sovereign Lord, The One with the complete Dominion, the One Whose Dominion is clear from imperfection.

Al-Quddoos
The Holy, The One who is pure from any imperfection and clear from children and adversaries.

As-Salaam
The Source of Peace, The One who is free from every imperfection.

Al-Mu'min
Guardian of Faith, The One who witnessed for Himself that no one is God but Him. And He witnessed for His believers that they are truthful in their belief that no one is God but Him.

Al-Muhaimin
The Protector, The One who witnesses the saying and deeds of His creatures.

Al-^Azeez
The Mighty, The Strong, The Defeater who is not defeated.

Al-Jabbaar
The Compeller, The One that nothing happens in His Dominion except that which He willed.

Al-Mutakabbir
The Majestic, The One who is clear from the attributes of the creatures and from resembling them.

Al-Khaaliq
The Creator, The One who brings everything from non-existence to existence.

Al-Bari'
The Evolver, The Maker, The Creator who has the Power to turn the entities.

Al-Musawwir
The Fashioner, The One who forms His creatures in different pictures.

Al-Ghaffaar
The Great Forgiver, The Forgiver, The One who forgives the sins of His slaves time and time again.

Al-Qahhaar
The Subduer, The Dominant, The One who has the perfect Power and is not unable over anything.

Al-Wahhaab
The Bestower, The One who is Generous in giving plenty without any return. He is everything that benefits whether Halal or Haram.

Al-Razzaaq
The Sustainer, The Provider.

Al-Fattaah
The Opener, The Reliever, The Judge, The One who opens for His slaves the closed worldy and religious matters.

Al-^Aleem
The All-knowing, The Knowledgeable; The One nothing is absent from His knowledge.

Al-Qaabid
The Constricter, The Retainer, The Withholder, The One who constricts the sustenance by His wisdomand expands and widens it with His Generosity and Mercy.

Al-Baasit
The Expander, The Englarger, The One who constricts the sustenance by His wisdomand expands and widens it with His Generosity and Mercy.

Al-Khaafid
The Abaser, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.

Ar-Raafi^
The Exalter, The Elevator, The One who lowers whoever He willed by His Destruction and raises whoever He willed by His Endowment.

Al-Mu^iz
The Honorer, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.

Al-Muthil
The Dishonorer, The Humiliator, He gives esteem to whoever He willed, hence there is no one to degrade Him; And He degrades whoever He willed, hence there is no one to give Him esteem.

As-Samee^
The All-Hearing, The Hearer, The One who Hears all things that are heard by His Eternal Hearing without an ear, instrument or organ.

Al-Baseer
The All-Seeing, The One who Sees all things that are seen by His Eternal Seeing without a pupil or any other instrument.

Al-Hakam
The Judge, He is the Ruler and His judgment is His Word.

Al-^Adl
The Just, The One who is entitled to do what He does.

Al-Lateef
The Subtle One, The Gracious, The One who is kind to His slaves and endows upon them.

Al-Khabeer
The Aware, The One who knows the truth of things.

Al-Haleem
The Forebearing, The Clement, The One who delays the punishment for those who deserve it and then He might forgive them.

Al-^Azeem
The Great One, The Mighty, The One deserving the attributes of Exaltment, Glory, Extolement,and Purity from all imperfection.

Al-Ghafoor
The All-Forgiving, The Forgiving, The One who forgives a lot.

Ash-Shakoor
The Grateful, The Appreciative, The One who gives a lot of reward for a little obedience.

Al-^Aliyy
The Most High, The Sublime, The One who is clear from the attributes of the
creatures.

Al-Kabeer
The Most Great, The Great, The One who is greater than everything in status.

Al-Hafeez
The Preserver, The Protector, The One who protects whatever and whoever He willed to protect.

Al-Muqeet
The Maintainer, The Guardian, The Feeder, The Sustainer, The One who has the Power.

Al-Haseeb
The Reckoner, The One who gives the satisfaction.

Aj-Jaleel
The Sublime One, The Beneficent, The One who is attributed with greatness of Power and Glory of status.

Al-Kareem
The Generous One, The Bountiful, The Gracious, The One who is attributed with greatness of Power and Glory of status.

Ar-Raqeeb
The Watcher, The Watchful, The One that nothing is absent from Him. Hence it's meaning is related to the attribute of Knowledge.

Al-Mujeeb
The Responsive, The Hearkener, The One who answers the one in need if he asks Him and rescues the yearner if he calls upon Him.

Al-Wasi^
The Vast, The All-Embracing, The Knowledgeable.

Al-Hakeem
The Wise, The Judge of Judges, The One who is correct in His doings.

Al-Wadood
The Loving, The One who loves His believing slaves and His believing slaves love Him. His love to His slaves is His Will to be merciful to them and praise them:Hence it's meaning is related to the attributes of the Will and Kalam (His attribute with which He orders and forbids and spoke to Muhammad and Musa -peace be upon them- . It is not a sound nor a language nor a letter.).

Al-Majeed
The Most Glorious One, The Glorious, The One who is with perfect Power, High Status, Compassion, Generosity and Kindness.

Al-Ba^ith
The Reserrector, The Raiser (from death), The One who resurrects His slaves after death for reward and/or punishment.

Ash-Shaheed
The Witness, The One who nothing is absent from Him.

Al-Haqq
The Truth, The True, The One who truly exists.

Al-Wakeel
The Trustee, The One who gives the satisfaction and is relied upon.

Al-Qawiyy
The Most Strong, The Strong, The One with the complete Power.

Al-Mateen
The Firm One, The One with extreme Power which is un-interrupted and He does not get tired.

Al-Waliyy
The Protecting Friend, The Supporter.

Al-Hameed
The Praiseworthy, The praised One who deserves to be praised.

Al-Muhsee
The Counter, The Reckoner, The One who the count of things are known to him.

Al-Mubdi'
The Originator, The One who started the human being. That is, He created him.

Al-Mu^eed
The Reproducer, The One who brings back the creatures after death.

Al-Muhyi
The Restorer, The Giver of Life, The One who took out a living human from semen that does not have a soul. He gives life by giving the souls back to the worn out bodies on the resurrection day and He makes the hearts alive by the light of knowledge.

Al-Mumeet
The Creator of Death, The Destroyer, The One who renders the living dead.
Al-Hayy
The Alive, The One attributed with a life that is unlike our life and is not that of a combination of soul, flesh or blood.

Al-Qayyoom
The Self-Subsisting, The One who remains and does not end.

Al-Waajid
The Perceiver, The Finder, The Rich who is never poor. Al-Wajd is Richness.

Al-Waahid
The Unique, The One, The One without a partner.

Al-Ahad
The One.

As-Samad
The Eternal, The Independent, The Master who is relied upon in matters and reverted to in ones needs.

Al-Qaadir
The Able, The Capable, The One attributed with Power.

Al-Muqtadir
The Powerful, The Dominant, The One with the perfect Power that nothing is withheld from Him.

Al-Muqaddim
The Expediter, The Promoter, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.

Al-Mu'akh-khir
The Delayer, the Retarder, The One who puts things in their right places. He makes ahead what He wills and delays what He wills.

Al-'Awwal
The First, The One whose Existence is without a beginning.

Al-'Akhir
The Last, The One whose Existence is without an end.

Az-Zaahir
The Manifest, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.

Al-Baatin
The Hidden, The One that nothing is above Him and nothing is underneath Him, hence He exists without a place. He, The Exalted, His Existence is obvious by proofs and He is clear from the delusions of attributes of bodies.

Al-Walee
The Governor, The One who owns things and manages them.

Al-Muta^ali
The Most Exalted, The High Exalted, The One who is clear from the attributes of the creation.

Al-Barr
The Source of All Goodness, The Righteous, The One who is kind to His creatures, who covered them with His sustenance and specified whoever He willed among them by His support, protection, and special mercy.

At-Tawwaab
The Acceptor of Repentance, The Relenting, The One who grants repentance to whoever He willed among His creatures and accepts his repentance.

Al-Muntaqim
The Avenger, The One who victoriously prevails over His enemies and punishes them for their sins. It may mean the One who destroys them.

Al-^Afuww
The Pardoner, The Forgiver, The One with wide forgiveness.

Ar-Ra'uf
The Compassionate, The One with extreme Mercy. The Mercy of Allah is His will to endow upon whoever He willed among His creatures.

Malik Al-Mulk
The Eternal Owner of Sovereignty, The One who controls the Dominion and gives dominion to whoever He willed.

Thul-Jalali wal-Ikram
The Lord of Majesty and Bounty, The One who deserves to be Exalted and not denied.

Al-Muqsit
The Equitable, The One who is Just in His judgment.

Aj-Jaami^
The Gatherer, The One who gathers the creatures on a day that there is no doubt about, that is the Day of Judgment.

Al-Ghaniyy
The Self-Sufficient, The One who does not need the creation.

Al-Mughni
The Enricher, The One who satisfies the necessities of the creatures.

Al-Maani^
The Preventer, The Withholder.

Ad-Daarr
The Distresser, The One who makes harm reach to whoever He willed and benefit to whoever He willed.

An-Nafi^
The Propitious, The One who makes harm reach to whoever He willed and benefit to whoever He willed.

An-Noor
The Light, The One who guides.

Al-Haadi
The Guide, The One whom with His Guidance His belivers were guided, and with His Guidance the living beings have been guided to what is beneficial for them and protected from what is harmful to them.

Al-Badi^
The Incomparable, The One who created the creation and formed it without any preceding example.

Al-Baaqi
The Everlasting, The One that the state of non-existence is impossible for Him.

Al-Waarith
The Supreme Inheritor, The Heir, The One whose Existence remains.

Ar-Rasheed
The Guide to the Right Path, The One who guides.

As-Saboor
The Patient, The One who does not quickly punish the sinners.

"...There is nothing whatever like unto Him, and He is the One that hears and sees (all things). Qur'an [42:11]
(Arabic transliteration: Laysa Kamithlihi Shayun Wa Huwa As-Sami' ul-Basir)

NOTE:
I found many different versions of the 99 names. The above 99 are on a poster I have. Another list includes Al-Mu'tiy - The Bestower, The Giver and does not have Al-Ahad - The One. Another list did not have Al-Razzaaq -The Sustainer, The Provider but did have Al-Maajid The Noble, The One who is Majid.
Allah (subhanahu wa ta`ala)'s names are not limited to 99, which is a common misconception. There are a couple of evidences, one is the du`aa where one calls upon Allah by the names He (subhanahu wa ta`ala) has kept to Himself (obviously not taking these names since Allah has not revealed them to us); another is the fact that in the narrations of the famous ninety nine names hadith that do contain 99 names, the names are not consistent between narrations (for example, imam al-bayhaqi reports two versions of this hadith, with different 99 names in each). It is suggested by one commentator that the names were not explicitly stated by the rasul (sallallahu `alayhi wa sallam).

The First Crime on Earth

2011-07-05T00:58:00.000+05:30

The Story of Habil and Qabil
“Able and Cain”

Allah the Almighty says:
{And (O Muhammad (Peace be upon him» recite to them (the Jews) the story of the two sons of Adam (Habil and Qabil) in truth; when each offered a sacrifice (to Allah), it was accepted from the one but not from the other. The latter said to the former: "I will surely kill you." The former said: "Verily, Allah accepts only from those who are Al-Muttaqun (the pious)." "If you do stretch your hand against me to kill me, I shall never stretch my hand against you to kill you: for I fear Allah, the Lord of the `Alamin (mankind, jinn, and all that exists)."

"Verily, I intend to let you draw my sin on yourself as well as yours, then you will be one of the dwellers of the Fire; and that is the recompense of the Zalimin (polytheists and wrong-doers);" So the Nafs (self) of the other (latter one) encouraged him and made fair-seeming to him the murder of his brother; he murdered him and became one of the losers; Then Allah sent a crow who scratched the ground to show him to hide the dead body of his brother; He (the murderer) said: "Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother?" Then he became one of those who regretted}. (Al--Ma'idah, 27-31)

Narrated As-Sadiy on the authority of Abu Malik and Abu Salih after Ibn 'Abbas (May Allah be pleased with him) and on the authority of Ibn Mas`ud and other Companions that Adam (Peace be upon him) used to get the male brought by one birth married to the female brought by the other. Hence, it was supposed that Abel would get married to Cain's sister who was better and more beautiful than anyone else. At the same time, Cain wanted to keep her for himself. Adam (Peace be upon him) ordered him to allow' Abel to marry her, but he totally refused. Then, Adam (Peace be upon him) ordered both (Abel and Cain) to offer a sacrifice to Allah Almighty. Meanwhile, Adam set forth towards Mecca to perform Pilgrimage. Just before leaving, Adam tried to entrust (the affairs of) his children to the heavens, the earth and finally to the ountains, but all declined to shoulder the (heavy) trust. Thereupon, Cain accepted the trust and after Adam went away they (Abel and Cain) offered their sacrifices to Allah. Abel offered a fat she-goat, while Cain offered a bundle of bad plants. Later, a fire came down from heaven and consumed the sacrifice offered by Abel and left untouched that of Cain. Cain became livid with rage and said to his brother: I will kill you so as not to marry my sister, Abel said: {Verily, Allah accepts only from those who are Al-Muttaqun (the pious)}.

'Abdullah Ibn `Amr (May Allah be pleased with both of them) said: By Allah! The murdered (Abel) was stronger (than the murderer, Cain), but he refused to stretch his hand against his brother to kill him due to his piety and God-fearing.

Abu Ja`far Al-Baqir mentioned that Adam (Peace be upon him) was present there when they offered their sacrifices. After Abel's sacrifice was accepted, Cain said to his father, Adam: "It was accepted only from him because you invoked Allah for his sake." And, he secretly intended something against his brother. One day, Abel was late and Adam sent Cain to look for him. The two brothers met and Cain said: "Your sacrifice was accepted and mine was not." Abel said: "{Verily, Allah accepts only from those who are Al-Muttaqun (the
pious)}." Cain got angry and hit his brother with an iron rod and Abel fell dead at once.

It was said: Cain killed Abel by throwing a rock at his head while he was asleep. It was also said: Cain choked Abel violently and bit him to death as beasts do. However, Abel's saying when Cain threatened to kill him: {If you do stretch your hand against me to kill me, I shall never stretch my hand against you to kill you: for I fear Allah, the Lord of the" Alamin (mankind, jinn, and all that exists)} (Al-Ma'idah, 28) indicated his good morals and ethics, his fear from Allah, and perfect piety that he may harm his brother, in contrast with the odious deed intended by his brother, Cain.

For this, Abu Bakrah (May Allah be pleased with him) reported Allah's Messenger (Peace be upon him) as saying: "'When two Muslims confront each other and the one amongst them attacks his brother with a weapon, both of them get into Hell- Fire.

' He (Ahnaf, one of the sub-narrators) said: 'I said, or it was said: Messenger of Allah! It may be the case of one who kills, but what about the slain (why he would be put in Hell-Fire)?' Thereupon, he (Peace be upon him) said: 'He also intended to kill his companion. "

Allah the Almighty says: {Verily, I intend to let you draw my sin (on yourself) as well as yours, then you will be one of the denizens of the Fire; and that is the recompense of the Zalimun (polytheists and wrong-doers)}. (Al-Ma'idah, 29) i.e. I do not intend to fight against you though I am myself far stronger and tougher than you are, but you will {draw my sin on yourself as well as yours}, i.e. you will bear the sin of murdering me along with your previous sins.
As for the Prophetic Hadith that was transmitted by some other narrators that reads: "The killer will bear all sins of the slain", no one even knows its degree of validity: whether it be Authentic, Good, or even Weak. It cannot be found in any of the Prophetic Hadith Compilations.

Narrated Imam Ahmed, Abu Dawud and At-Tirmidhi on the authority of Sa'd Ibn Abu Waqqas his statement upon the ordeal of `Uthman Ibn `Affan that reads: I testify that Allah's Messenger (Peace be upon him) said: "There will be soon a period of turmoil in which the one who sits will be better than one who stands and the one who stands will be better than one who walks and the one who walks will be better than one who runs.
" Someone said: 'Allah's Messenger! What is your opinion if someone entered my home and stretched his hand to kill me?' Allah's Messenger (Peace be upon him) said: 'Be just like the son of Adam
(Abel).

"Narrated by Ibn Mardwiyah after Hudhaifah Ibn Al- Yaman in another wording as saying: "Be just like the best of Adam's two sons."

Imam Ahmed transmitted after Mu`awiyah and Waki` their saying: We were told by Al- A ` mash on the authority of `Abdullah Ibn Murrah after Masruq after `Abdullah Ibn Mas`ud (May Allah be pleased with him) as saying: The Prophet (Peace be upon him) said, "None (no human being) is killed or murdered (unjustly), but a part of responsibility for the crime is laid on the first son of Adam who invented the tradition of killing (murdering on earth). " (Ahmed's Musnad)
However, there is a cave, called the "Blood Cave", in a mountain located to the northern part of Syria. It is thought to be the scene of the crime where Cain killed his brother Abel. The people living there came to know this through the People of the Book (Christians and Jews) and only Allah Almighty knows the validity or realness of this. .Al-Hafiz Ibn `Asakir mentioned in the biography of Ahmed Ibn Katheer that "He (Ahmed) saw in a dream Allah's Messenger (Peace be upon him), Abu Bakr, `Umar and Abel. Ahmed came to know from Abel -who took an oath of that- it was his own blood (that was spilt there (in that very cave)). Abel said that he had asked Allah Almighty to make the invocations and
supplications offered in that place acceptable. Allah accepted his own invocations and His Messenger, Muhammad (Peace be upon him) believed in that and said: I (Allah's Messenger), Abu Bakr and `Umar used to visit that place every Thursday. "However, it is to be stated that this narration represents only a
vision. Even if it were true, no religious ruling can ever be based on such a thing;
and Allah knows best!

Allah Almighty says: {Then, Allah sent a crow who scratched the ground to show him how to hide the dead body of his brother. He (the murderer) said: "Woe to me! Am I not even able to be as this crow and to hide the dead body of my brother? "Then he became one of those who regretted}. (Al-Ma'idah, 31)
Some interpreters said: "After Cain had killed his brother, he carried him on his back for a full year (not knowing what to do with his brother's corpse!)." Others said: He carried him on his back for one
hundred years till Allah Almighty sent two crows who fought against one another. One of them was killed. The murderer scratched the ground to hide the body of the dead crow. Seeing him doing that, Cain said: Woe to me! Am I not even able to do as this crow and to hide the dead body of my brother? Then, he buried the body of his dead brother and covered it with earth.

Historians said: Adam became very sick at heart and felt great sorrow for his dead son, Abel. Mujahid said: Cain was brought punishment very soon afterwards. On the same day he killed his brother, Abel, his foot was tied up to his thighbone and his face was forcibly directed up to the sun disk. His face used to go where the sun goes as a way of punishment and penalty in return for what he had done to his own brother. Allah's Messenger (Peace be upon him) said:
"There is no sin more recurring punishment (very rapidly) in the present life, along with what awaits for its doer in the Hereafter, than transgression and severing the ties of relationship. "

Imam Abu J a' far mentioned in his Tarikh "History" on the authority of some people who had said: Eve gave birth to forty children through twenty births. Ibn Ishaq viewed the same and he mentioned their names in detail. However, nothing is sure of their names or numbers. Only Allah knows best and no one else can know their exact number! Others said: there were one hundred and twenty births, in each one a male and a female were born. The first among them were Cain and his sister Qalimah, and the last ones were `Abdul Mughith and his sister Ummul Mughith. Then, humans increased in number and spread into the earth.
Allah Almighty says: {O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwa (Eve)], and from them both He created many men and women; and fear Allah through Whom you demand (your mutual rights), and (do not cut the relations of) the wombs (kinship). Surely, Allah is Ever an All-Watcher over you}.(An-Nisa', 1)

Historians said: Adam did not die till he saw from among his progeny and offspring four hundred thousand persons (400.000). Only Allah knows best!
Allah, the Almighty says: {It is He Who has created you from a single person (Adam), and (then) He has created from him his wife [Hawwa'(Eve)], in order that he might enjoy the pleasure of living with her.

When he had sexual relation with her, she became pregnant and she carried it about lightly. Then when it became heavy, they both invoked Allah, their Lord (saying): "If You give us a Salih (good in every aspect) child, we shall indeed be among the grateful." But when He gave them a Salih (good in every aspect) child, they ascribed partners to Him (Allah) in that which He has given to them. High be Allah, Exalted above all that they ascribe as partners to Him}. (Al-A'raf, 189, 190)

Adam was mentioned first to draw the attention of the reader of the Qur'an, then whom was mentioned second was the whole race of mankind. This is done by way of mentioning the whole race of mankind after mentioning the forefather thereof; Allah the Almighty says: {And indeed We created man (Adam) out of an extract of clay (water and earth). Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge and lodged it) in a safe lodging (Womb of the woman)}. (Al-Mu'minun, 12, 13);
and in: {And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin (devils)}. (Al-Mulk, 5) Where it is well known that the "lamps as missiles" are not the same as lamps of adornment, but He turned from a single category or person to the whole race. Adam (Peace be upon him) was. the father of mankind. He was created by the Hand of Allah Who breathed out of His Soul into him, Who made the Angels prostrate themselves before him, Who taught him names of everything, and Who made him dwell in His spacious Paradise.

Narrated Ibn Hibban in his Sahih on the authority of Abu Dharr his saying: "I said, 0 Allah's Messenger! How many were the Prophets of Allah?' He (Peace be upon him) said: 'One hundred twenty -four thousands.' I said: 'O Allah's Messenger! How many were the Messengers among them?' He (Peace be upon him) said: 'Three hundred and thirteen, a great number!' I said: 'O Allah's Messenger! Who was the first among them? 'He (Peace be upon him) said: 'Adam.' I said: 'O Allah's Messenger! Was he a Prophet sent with a Message?' He (Peace be upon him) said: 'Yes, Allah the
Almighty created him with His Hand, then, breathed into him out of His Soul, then, He fashioned him (in a very proper manner). "

In the Night Journey Hadith that can be found in the two Sahihs -Al-Bukhari and Muslim -Prophet Muhammad (Peace be upon him) said: "So the gate was opened and we went over the nearest heaven and there we saw a man sitting with some people on his right and some on his left. When he looked towards his right, he laughed and when he looked towards his left he wept. Then he said, 'Welcome! 0 pious Prophet and pious son!' I asked Gabriel: 'Who is he?' He replied: 'He is Adam and the people on his right and left are the souls of his offspring. Those on his right are the people of Paradise and those on his left are the people of Hell and when he looks towards his right he laughs and when he looks towards his left he weeps. " (Al-Bukhari and Muslim)

Regarding the Prophetic Hadith that reads: "Then, I passed by Yusuf (Joseph) and I found him to be granted half of beauty."Some scholars explained that it means that he was given half of the beauty Adam was granted. Indeed, this is very suitable and convincing! That Allah, the Almighty created Adam, fashioned him by His Hand and breathed into him out of His Soul, for all these Allah the Almighty must have created the best of all things.

It was narrated on the authority of `Abdullah Ibn 'Umar and' Abdullah Ibn 'Amr that: When Allah the Almighty created Paradise, the Angels said: "'Our Lord! Make this for us for You created for mankind the present world in which they eat and drink.' Allah the Almighty said: 'By My Glory and Loftiness! I will not equalize between the pious from among those whom I created with My Hand, and those whom When I said "Be ", they were!"

It was narrated in the two Sahihs -Bukhari and Muslim that Abu Hurairah (May Allah be pleased with him) reported Allah's Messenger (Peace be upon him) as saying: Allah, the Exalted and Glorious created Adam in His own image with His length of sixty cubits, and as He created him He told him to greet that group, and that was a party of angels sitting there, and listen to the response that they give him, for it would form his greeting and that of his offspring. Adam then addressed them: Peace be
upon you! They (the angels) said: May there be peace upon you and the Mercy of Allah, and they made an addition of "Mercy of Allah ". So he who would get into Paradise would get in the form of Adam, his length being sixty cubits, then the people who followed him continued to diminish in size up to this day. "(Al- Bukhari and Muslim)

How to Pray Namaz

2011-07-04T22:48:00.003+05:30

How to Pray Namaz

The method of praying Namaz is as follows;
With Wuzu, face towards the Qibla and stand so that there is a gap of four fingers between your feet.
Take each hand to each ear and touch the lobes of the ears with the thumbs and leave the rest of the fingers in their normal state, don't join them together or spread them apart.
Face the palms of the hands towards the Qibia and your sight is to look at the sijdah. Then make a firm intention in your heart as to which Namaz you are praying and while saying 'Allah-o-Akbar' lower your hands and join them below the naval. The way to join the hands is to have the palm of the right hand on top of the back of the left hand wrist, keep the middle three fingers straight and circle the left wrist with the thumb and the little finger firmly grasping the hand.
Then pray 'Sana' meaning Subhanakallah Humma Wa Bihamdika Wa Tabarakasmuka Wa Ta'ala Jadduka Wa Laa ila'ha Ghairuk" . Then pray Ta'awwuz meaning "A'oozu Billahi Minas Shaitaanir Rajeem" and then pray Tasmee'a meaning "Bismillah' ir'rahman'ir' Raheem" .
Then pray the whole of the 'Alhamdo' Surat and say 'Aameen' quietly. After this, pray any Surat or three ayats or one ayat which is equivalent to three small ayats.
Then whilst saying Allah-o-Akbar go into the Rukooh. Grasp the knees with the hands and spread your fingers over the knees. Keep your back straight and your head level with your back and make sure that you are not too far up or kneeling to low down and keep your sight on your feet and pray at least three times "Subhana Rabbi'al Azueem' and then pray this whilst standing up 'Sami Allahu Liman Hamidah' and if you are praying Namaz alone then also say 'Allahumma Rabbana Walakal Hamd' and then while saying Allah-o-Akbar go into the Sijdah.
The way to do this is to first put your knees on the ground, then put your hands at the side of the place where your are going to put your head and then place your head by first placing your nose on the ground and then your forehead and then press hard on your nose. Look towards your nose and keep your elbows up so that they don't touch the ground and leave a gap between your armpits and make sure that there is a gap between your thighs and your stomach. Place all your toes so that their tips are pointing towards the Qibla and their bases are flat on the ground. Keep your hands flat and have your fingers pointing towards the Qibla. Then pray at least three times 'Subhana Rabbi al A'ala'.
Then lift your head up while saying Allah-o-Akbar with first lifting your forehead then your nose then your face and then your hands. Keep your right foot upright and lay your left foot flat and sit on it firmly. Place your hands on your knees with the finger tips pointing towards the Qibla and the palm of your hands flat near your knees and the base of the .fingertips laid flat at the end of your kneecaps.
Then whilst saying 'Allah-o-Akbar' go back into the Sijdah and this is done in the same way as the first one. Then stand up by placing your hands on your knees and putting pressure on your knees and legs stand upright, don't put your hands on the ground to assist you to stand up. Now pray only 'Bismillah'ir' Rahmaan'ir' Raheem' and then Alhamdo and another Surat and as before perform Rukooh and Sijdah, and when getting up from the second Sijdah leave your right foot upright and lay your left foot flat and sit upright. And pray •AttahiyyaatuLillahi Was Salawato Wattayyibatu Assalamu Alaika Ayyuhannabi 'o 'Warahmatullahi Wabarka'tuhu Assalamu Alaina Wa'ala'Ibadillahis Sa'liheen, Ash'had'u'un La ilahaillallahu Wa Ash'hadu Anna MuhammadunAbd'uhu Wa Rasooluh', This is known as Tashahhud. When you are reaching La'ilaha make a circle in your right hand by joining the thumb with the middle finger and curl the small and it's adjacent finger with the middle finger and on the word La lift your index finger but don't move side to side and when you reach 'illallahu' straighten your hand back to normal. Now if you have more than two Ra.kats to pray then stand back up and pray more Rakats, but for a Farz Namaz there is no need to join another Surat after Alhamdo and then continue and when you reach your last Qaidah (sitting position) pray Tashahhud and then pray the DuroodSharif called Durood-e-lbrahim'Allahumma Salleh Ala Sayyidina Muhammadin Wa'ala' Aale Sayyidina Muhammadin Kama Sallaiyta Ala Sayyidina Ibraheema Wa' Ala Aale Sayyidina Ibraheema InnakaHameedum Majeed -Allahumma Baarak Ala Sayyidina Muhammadin Wa' Ala Aale Sayyidina Muhammadin Kama Baarakta Ala Sayyidina Ibraheem Wa' Ala Aale Sayyidina Ibraheema Innaka Hameedum Majeed' After this pray'Allahumag Firii Wali Wale Dayya Wal Ustaad'e Wal Jamee'il Mu'mineena Wal Mu'meenat Wal Muslimeena Wal MuslimatAI'Ahya'eMinhum Wal Amwaat'e Innaka MujeebudDa'waatBirahmatikaYa Ar'hamarr'ahimeen' or pray another Dua-e-Ma'soor or pray 'Allahumma Rabbana Aatina Fid DuniyaHasanatawWafil Akhirati Hasanataw Wa QinaAzaabanNaar' Make sure you pray this by starting it with 'Allahumma' and then turn your head towards your right shoulder and say'Assalamu Alai'kumWarah'matullah' and then turn your head towards your left shoulder and repeat the same words again. The Namaz has now finished, so raise both your hands and pray any Dua for example'Allahumma Rabbana Aatina Fid Duniya Hasanataw Wafil Akhirati Hasanataw Wa Qina Azaaban Naar' then rub your hands over your face. This is the method for an Imam or a male praying Namaz on their own.
If however, you are a Muqtadee meaning praying in congregation (Jamaat) and behind an Imam then don't perform Qiraayat meaning don't pray 'Alhamdo' or a Surat, whether the Imam is praying loudly or quietly. Qiraayat is not allowed in any Namaz if it is being prayed behind an Imam.

If the Namazee is a female then at the Takbeer-e-Tahrima she should lift her hands only upto her shoulders and then place her left hand on her chest and the right hand on top of it. When performing Rukoo she should only bend a little so that her hands reach her knees and she should not put pressure on her knees and keep her fingers tightly together and not to straighten her back like males. When performing Sijdah she should crawl up and perform Sijdah so that the arms are joined with the sides, her stomach is joined with her thighs and her thighs are crawled up with her shins and her feet are pointing outwards and are flat. In Qaidah she should have both her feet pointing outwards towards the right and are flat. She should sit on her left buttock and keep her hands in the middle of her thighs.

Order of Farz, Wajib. Sunnat and Mustahhab

Rule: In the above method some actions are Farz (obligatory) and therefore without performing these the Namaz will not count. Some actions are Wajib (necessary) and therefore to deliberately miss them is a sin and it would be necessary (Wajib) to repeat the Namaz and if they are missed by mistake then a 'Sijdah-e-Sahoo' would have to be performed at the end. Some are Sunnat-e-Maukida and therefore to make a habit of missing them is a sin and some are Mustahhab and therefore to perform will gain rewards and to miss will not be a sin.

Farz (Obligatory) actions within Namaz.There are seven action within Namaz which are Farz.

Takbeer-e-Tahrima - meaning the first 'Allah-o-Akbar' (or any other word which would praise Allah) with which the Namaz begins
Qayaam - meaning to stand until the Farz Qiraayat is completed
Qiraayat - meaning to pray at least one verse of the Holy Quran
Rukooh - meaning to bend so that that the hands reach the knees
Sujood - meaning the forehead to firmly touch the ground and at least one toe on each foot to be flat so that it's base is touching the ground and it's tip is pointing towards the Qibla
Qaidah-e-Akhira - meaning when the Rakats of Namaz are completed to sit for the duration it takes so the whole of Tashahhud (attahiyat) is completed until 'Rusooluh'
Khurooj-e-Be'sunoo'i - meaning after Qaida-e-Akhira to perform an action with which the Namaz would finish, whether that be Salaam or to talk etc.

Wajib (necessary) actions of Namaz

In the Takbeer-e-Tahrima to use the words 'Allah-o-Akbar'
To pray the whole of the Alhamdo Surat.
To join a Surat or a verse (Ayat) with Alhamdo. In a Farz Namaz for the first two Rakats and in a Witr, Sunnat or Nafl Namaz in all the Rakats.
To pray before a Surat or Ayat, Alhamdo only once.
Between Alhamdo and a Surat not to pray anything except 'Ameen' and Bismillah...
To go into Rukoo as soon as the Qirayat is finished
To perform one Sijdah after another without having a delayed gap in between. The gap must be no longer than one Rukun, meaning the time it takes someone to say 'Subhanallah' three times.
To pause between actions, meaning a gap of time the same as at least one 'Subhanallah' between, Rukoo, Sijdah, Quwmaa and Jalsa.
Quwma, meaning to stand up straight after Rukoo.
When in Sijdah to have three toes on each foot to be flat on the ground and the tips pointing towards Qibla.
Jalsa, meaning to sit up between two Sijdahs.
Qaidah-e-Oola, meaning to sit after two Rakats, if there are more than two Rakats in a Namaz, whether it is a Nafl (voluntary) Namaz.
Not to continue further after Tashahhud (Attahiyat) in a Qaida-e-Oola for a Farz, Witr or Sunnat-e-Maukida Namaz.
To pray in both Qaidahs the whole of Tashahhud, in fact, regardless of the amount of Qaidahs in a Namaz to pray the whole of Tashahhud is Wajib, if even one word is left out of Attahiytat the Wajib will be missed.
In both Salaams the word Salaam is Wajib, the words 'Alaikum Wa Rahmutullah' is not Wajib.
To pray 'Dua-e-Kunoot' in Witr.
To perform Takbeer in Kunoot (To lift your hands and say Allah-o-Akbar in the third Rakat of Witr).
All six Takbeers of Eid Namaz's
The Takbeers in the second rakat of the Eid Namaz and for them to have the words 'Allah-o-Akbar.
The Imam to pray loudly in all Jehri Namaz and to pray quietly in non Jehri Namaz.
To pray all Farz and Wajib Namaz in routine (meaning to pray the before one's before and the after one's after).
To perform only one Rukoo in every rakat and to perform only two Sijdahs.
Not to perform a Qaidah before two rakats and not to perform a Qaida in the third rakat if it is a four rakat Namaz.
To perform Sijdah-e-Tilawat if an Ayat of Sijdah has been prayed.
If there has been an error (where a Wajib has been missed) then to perform Sijdah-e-Sahoo.
There is not to be a gap between two Farz actions or between two Wajib actions or a Farz and a Wajib actions longer than the time it takes to say Subhanallah three times.
If the Imam is performing Qirayat, whether it is loudly or quietly, the Muqtadees to remain completely quiet.
Except for Qirayat, to follow the Imam in all the Wajibs.

Except for the Farz and Wajib actions, all the rest of the actions mentioned in the method of Namaz are either Sunnat or Mustahhab. They should not be missed on purpose, and if they are missed by mistake then it is not necessary to perform Sijdah-e-Sahoo nor repeat the Namaz. If however, you repeated the Namaz then it is a good thing. If you want to know in more detail the Sunnats and Mustahhabs then read either Bahar-e-Shariat or Fatawa-e-Razvia as we have not gone into small detail or abbreviated them here.

SIJDAH-E-SAHOO (SIJDAH FOR FAULTS)
When is Sijdah-e-Sahoo Wajib ?
If those actions which are Wajib in Namaz are not performed by mistake, it is Wajib to perform the Sijdah-e-Sahoo to substitute for the action missed.
Method of performing Sijdah-e-SahooThe method of performing this is, when you finish praying 'Attahiyat' in the last Qaidah, turn your head to the right side and then perform two Sijdahs. Then repeat Attahiyat from the beginning and complete your Namaz.

Rule: If a Wajib was missed and you did not perform Sijdah-e-Sahoo and completed the Namaz, then it is Wajib to repeat the Namaz.
Rule: If a Wajib is missed deliberately, then a to perform A Sijdah-e-Sahoo would not be sufficient and therefore it would be Wajib to repeat the Namaz.
Rule: If any of the Farz actions are missed, then Sijdah-e-Sahoo would not compensate for them and therefore the Namaz would not count and to repeat the Namaz would be Farz.

Actions which by missing would not make the Sijdah-e-Sahoo necessary

Rule: If the actions that are Sunnat or Mustahhab in Namaz are missed, such as 'Ta'awwuz', 'Tasmee' 'Aameen', 'Takbeers when changing positions', the Tasbeehs (of Rukoo and Sijdahs) etc. it would not make it necessary to perform Sijdah-e-Sahoo, but the Namaz would count [Radd-ul-Mohtar, Guniya]. However, it would be better to repeat it.
Rule: If in one Namaz many Wajibs are missed, then the two Sijdahs of Sahoo would be sufficient, it is not necessary to perform a Sijdah-e-Sahoo for ever Wajib missed [Radd-ul-Mohtar, etc.]
Rule: If in the first Qaidah after Attahiyat and before standing for the third Rakat there is a delay as long as it takes to pray 'Allahumma Salleh Ala Muhammad' then Sijdah-e-Sahoo would become Wajib, whether you pray it or not, in both situations Sijdah-e-Sahoo would become Wajib [Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule: If in Qiraayat etc at any time you start thinking and there is a gap long enough for someone to say 'Subhanallah' three times, then it would be Wajib to perform Sijdah-e-Sahoo [Radd-ul-Mohtar].
Rule: If you think that the first Qaidah is the last Qaidah in a four Rakat Namaz and you perform Salaam and then remember and stand back up and complete the Namaz, you must perform Sijdah-e-Sahoo [Alamgiri]. If you forgot to pause between actions then Sijdah-e-Sahoo is Wajib [Hindiya].
Rule: If a Muqtadee had not completed his 'Attahiyat' and the Imam stood up for the third Rakat, it is necessary for the Muqtadee to complete his Attahiyat, regardless of whether it causes delay.
Rule: If the Muqtadee had not prayed the Tasbeeh in a Rukoo or Sijdah three times and the Imam finished it and stood up, it is necessary for the Muqtadee to stand up and not finish the rest of the Tasbeeh.
Rule: If a person forgot to perform the first Qaidah and had only started standing up then he should sit back down and pray Attahiyat and the Namaz would be correct, a Sijdah-e-Sahoo would not be necessary. If however, he stood up and was close to completely, standing then he should stand up and continue with his Namaz and then finally perform Sijdah-e-Sahoo [Shareh Waqia, Hidaaya etc].
Rule: If you forgot to perform the last Qaidah and had not yet performed a Sijdah for the extra Rakat then you should sit back down straight away and perform Sijdah-e-Sahoo. If however, you had performed a Sijdah for the extra Rakat then except for Maghrib you can join another Rakat and they would all count as Nafl, because your Farz Namaz would not count and therefore you would have to pray the Farz Namaz again [Hidaaya, Shareh Waqia].
Rule: If in the last Qaidah you prayed Tasahhud and then stood back up, you should sit straight back down and as long as you have not performed a Sijdah for the extra Rakat, perform Sijdah-e-Sahoo and complete the Namaz. If however, you had performed a Sijdah in the extra Rakat, your Farz Namaz would still count but you should join another Rakat and then finally perform Sijdah-e-Sahoo and the last two Rakats would count as Nafl, but do not join another Rakat for Maghrib Namaz [Hidaaya, Shareh Waqia].
Rule: If in one Rakat you performed three Sijdahs or two Rukoos or forgot the first Qaidah then perform Sijdah-e-Sahoo.
Rule: Order of sequence is obligatory in Qayam, Rukoo, Sijdah and the last Qaidah, therefore, if you performed Rukoo before you performed Qayam then this Rukoo is cancelled and will not count and if then you perform another Rukoo your Namaz will count otherwise it will not, and in the same way if you performed Sijdah before the Rukoo and then performed the Rukoo and performed the Sijdah again after, then the Namaz will count.
Rule: Order of sequence is obligatory in Qayam, Rukoo, Sijdah and the last Qaidah meaning, whichever is due first should be done first and whichever is due next should be done next and if this done in,the wrong order then the Namaz will not count, for example, if someone performed Sijdah before Rukoo then their Namaz will not count, however, if they performed the Sijdah again after the Rukoo meaning they rectified the order of sequence again then their Namaz will count. In the same way if they perform Rukoo before Qayam and they stand back in Qayam and then perform another Rukoo, their Namaz will count Radd-ul-Mohtar]. All Qaidahs in Nafl Namaz are counted as last Qaidahs and therefore are obligatory and so if you forgot to perform a Qaidah and stood up then as long as you have not performed a Sijdah for the new Rakat sit back down and perform the Qaidah and then perform Sijdah-e-Sahoo and all Wajib Namaz are in the same rule as Farz Namaz, therefore if you forget to perform the first Qaidah of Witr then the same rule applies as a Farz Namaz [Durr-e-Mukhtar].
Rule: If you forgot to pray Dua-e-Kunoot or forgot to perform the Takbeer-e-Kunoot then perform Sijdah-e-Sahoo. Takbeer-e-Kunoot means the Takbeer that is said in the third Rakat after Qirat and is done and then Dua-e-Kunoot is prayed [Alamgiri].

What is Sijdah-e-Tilaawat ?This is the Sijdah which becomes Wajib when you pray or hear the verse of Sijdah. It's proper method is to stand up and say Allaho-o-Akbar whilst going into Sijdah and then pray at least three times 'Subhana Rabbi'al Aalaa' and then whilst saying Allah-o-Akbar stand back up.

Sunnat way of performing Sijdah-e-Tilaawat

Rule:It is Sunnat to say at the start and the end 'Allaho Akbar in Sijdah-e-Tilaawat. Also to start the Sijdah by standing up and then going into Sijdah and then standing back up again after. Both of these Qayams are Mustahhab [Alamgiri, Durr-e-Mukhtar etc.].
Rule: If you did not stand before or after the Sijdah or you did not say Allaho Akbar or you did not pray 'Subhana Rabbi'al Aala', then even still your Sijdah will count. However, you should not miss Takbeer as it is against procedure [Alamgiri, Radd-ul-Mohtar].
Rule: When saying the Takbeer you do not lift your hands nor do you pray Attahiyat or perform Salaam in Sijdah-e-Tilaawat [Tanweer, Bahar].
Rule: In total there are fourteen verses in the Holy Quran whereby whichever verse is prayed, both the person praying and listening will have to perform Sijdah-e-Tilaawat as it will become Wajib on them, whether the person listening made the intention of listening to it or not.

Conditions of Sijdah-e-Tilaawat

Rule:Except for Tahrimah, for Sijdah-e-Tilaawat all conditions remain which are in Namaz; For example, cleanliness, facing the Qibla, intention, time and covering of the body, also if you have access to water then you cannot perform Sijdah-e-Tilaawat by performing Tayammum [Durr-e-Mukhtar, etc.].
Rule: If a verse of Sijdah is prayed in Namaz then it is Wajib in Namaz to perform Sijdah and if you delay it you will become a sinner. Delay means to pray three or more verses after the verse of Sijdah. If however, the verse is at the end of a Surat then there is no harm in finishing the Surat. For example, in Surah Inshaaq if you performed Sijdah at the end of the Surat there is no harm.
Rule: If you prayed a verse of Sijdah in Namaz, but forgot to perform Sijdah then as long as you are in the state of Namaz (whether you have performed Salaam) then you must perform it and then perform Sijdah-e-Sahoo [Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule: If you pray a verse of Sijdah in Namaz then to perform it's Sijdah is Wajib in Namaz not outside, and if you deliberately missed it then you are a sinner and repentance is necessary as long as you did not perform Rukooh and Sijdah straight after the verse.
Rule: It is not a condition to state in the intention for Sijdah-e-Tilaawat the verse that you have prayed, but a general intention of Sijdah-e-Tilaawat is sufficient.
Rule: Whatever action breaks the Namaz also breaks the Sijdah-e-Tilaawat, such as releasing wind, talking, laughing in Namaz etc. [Durr-e-Mukhtar etc.].
Rule: Sijdah does not become Wajib by writing a vferse of Sijdah or just by looking at the verse [Qazi Khan, Alamgiri, Guniya].
Rule: For the Sijdah to become Wajib, it is not necessary to pray the whole verse of Sijdah, but by just praying the word that makes the verse Wajib and a joining word before or after the word would make the Sijdah Wajib [Durr-e-Mukhtar].
Rule: By spelling or listening to the spelling of a verse of Sijdah does not make the Sijdah Wajib [Alamgiri, Durr-e-Mukhtar, Qazi Khan].
Rule: If the translation of a verse of Sijdah is prayed or is heard then the Sijdah becomes Wajib, whether the person who heard it understands it or not that it was the translation of a verse of Sijdah. However, it is important that if he does not know then he should be informed. If however, the verse is prayed and then the translation is prayed then it is not necessary to inform him that this was the translation [Qazi Khan, Alamgiri, Bahar].
Rule: If a woman on her menstrual cycle of bleeding after childbirth has prayed the verse then the Sijdah won't be necessary for her to perform the Sijdah, however those who have heard her pray the verse will have to perform the Sijdah as it is still Wajib for them [Bahar].
Rule: Just as it does not become Wajib for a woman on her menstrual cycle or bleeding after childbirth to perform a Sijdah, it also does not become Wajib for her if she hears the verse.
Rule: If a person for whom it is obligatory to bathe has prayed the verse of Sijdah or heard the verse or a person who is not in Wuzu prays or hears it then it still becomes Wajib for them to perform a Sijdah.
Rule: If a child prays a verse of Sijdah then it becomes Wajib for those who hear it but not for the child [Alamgiri etc.].
Rule: If the Imam has prayed the verse of Sijdah but did not perform Sijdah, then the Muqtadee will also not perform Sijdah and continue following the Imam even though they might have heard the verse [Guniya]. Whenever the verse is prayed and for some reason the person praying or hearing do not perform the Sijdah then it is Mustahhab to pray "Sam'1 Na Wa Ata'na Gufranaka Rabbana Wa'ilaikal Masir [Radd-ul-Mohtar].
Rule: To pray the whole Surat and to miss the verse of Sijdah is Makrooh-e-Tahrimi [Qazi Khan, Durr-e-Mukhtar].
Rule: If in one Masjid one verse is repeated many times or heard many times then only one Sijdah is Wajib even if different people have prayed it. Also if you pray a verse and you hear the same verse from someone else, then again only one Sijdah will be Wajib [Durr-e-Mukhtar, Radd-ul-Mohtar].

Changing of an Assembly

Rule: The assembly will not change by eating one or two bites, drinking one or two gulps, to stand, to walk one or two steps, to reply to a greeting, two talk a couple of words, to walk from one side of the house towards another side. If however, it is a large house with different rooms then the assembly will change by walking from one side to another. If you are in a boat and it is moving then the assembly will not change. The same rule should also apply to a train. If you are on an animal and the animal is moving then the assembly is changing but if you are praying Namaz on the animal then the assembly has not changed. The assembly will change if you eat three bites, or drink three gulps, or walking three steps in a field, to speak three words, to lie down and go to sleep, to pray the Nikah and to buy or sell something [Alamgiri, Durr-e-Mukhtar, Guniya, Bahar].
Rule: To sit in an assembly for a while and to pray the Quran or perform a lecture or listen to a lecture or have a religious discussion does not change the assembly, but if between the same verse being repeated you perform a worldly action like to sew a piece of cloth etc. then the assembly will change [Radd-ul-Mokhtar].
Rule: If the person hearing the verse is paying attention and to perform the Sijdah would not be a strain on them then the verse should be prayed loudly otherwise it should be prayed quietly and if you are not sure whether they are paying attention or not then the verse should be prayed quietly [Radd-ul-Mohtar, Bahar-e-Shariat].
Rule: During the state of illness, theSildah can be performed by action only, also if you are on a journey and in a vehicle then you can perform action only to fulfil the Sijdah and it will count [Alamgiri etc.].

Sijdah-e-Shukr (Thanks)The method of performing a Sijdah for thanking Allah is the same as for Sijdah-e-Tilaawat.

Rule: It is Mustahhab to perform the Sijdah-e-Shukr if a child is born, or you have gained wealth, or you have found a lost item, or your illness has gone better, or you have returned from a journey safely or you have obtained a gift.

QIRAAYAT - MEANING TO PRAY THE HOLY QURAN

Rule: Qiraayat should be so loud that if you are not deaf or there is no loud noise in the background, then you can hear what you are praying yourself and if it is not this loud then the Namaz will not count. In the same way all other situations that require verbal praying has the same rule, for example, slaughtering an animal and to say 'Bismillah Allaho Akbar', to give a divorce (Talaaq), to pray the verse of Sijdah that would make the Sijdah-e-Tilaawat Wajib, in all these situations the voice should be so loud that you can hear it yourself [Miraqul Falaah etc.].
Rule: It is Wajib for the Imam to pray loudly (Johr) in the first two Farz Rakats of Fajr, Maghrib and Isha and for the Rakats of Ju'ma, Eids, Tarawih and the Witr for Ramadan. It is Wajib for the Imam to pray quietly (Ahista) in the third Rakat of Maghrib, the third and fourth Rakat of Isha and all the Rakats of Zohr and Asr.
Rule: To pray loudly for the Imam means he prays loud enough that the people in the first row can hear and quietly means he can hear his voice himself.
Rule: To pray loudly but only one or two people next to you can hear is not counted as Johr but is counted as Ahista [Durr-e-Mukhtar]. In the loud (Johri) Namaz a person praying on their own has got the choice of praying loudly or quietly, it is better to pray loudly.
Rule: If a person praying on their own is praying a Qaza Namaz then it is Wajib to pray quietly in all Namaz [Durr-e-Mukhtar]. If a person was praying quietly and another person joined in then if it is a John Namaz then they must pray the rest loudly and it is not necessary to repeat the part he has prayed quietly.
Rule: If you forgot to add a Surat and went into Rukoo and then remembered, you must stand back up and pray the Surat and then perform the Rukoo again and finally perform Sijdah-e-Sahoo, if you do not perform the Rukooh again then the Namaz will not count [Durr-e-Mukhtar].
Rule: If you are not on a journey and you have enough time then it is Sunnat to pray 'Tawal-e-Mufassal' (long Surats) in Fajr and Zohr, 'Awsat-e-Mufassal' (medium Surats) in Asr and Isha and 'Qasaar-e-Mufassal' (short Surats) in Maghrib, whether you are an Imam or are praying on your own (Munfarid).

Surats which are Tawal, Awsat and Qasaar-e-MufassalSurats between Surah-e-Hijraat to Surah-e- Burooj are Tawal-e-Mufassal. Surats between Surah-e-Burooj to Surah Lamyakunallazi are known as Awsat-e-Mufassal and Surats from Lamyakun to the end are known as Qasaar-e-Mufassal.

Rule: If there is no rush in a journey then it is Sunnat to pray Surah-e-Burooj or an equivalent size Surat in Fajr and Zohr and in Asr and Isha a shorter Surat than that and in Maghrib to pray the short Surats of Qasaar-e-Mufassal, if however, you are in a hurry then you can pray whatever is easier [Alamgiri]. During times of difficulty such as the time is going to go or you are afraid of a thief or scared of an enemy then you can pray whatever you wish whether you are on a journey or not and even if you cannot complete the Wajibs of the Namaz you are allowed to miss them also. For example, the time of Fajr is so short that you can only pray one verse each then do this [Durr-e-Mukhtar, Radd-ul-Mohtar] but after the Sun has risen repeat this Namaz [Bahar].
Rule: Whilst praying the Sunnats of Fajr, there is a fear that the Jamaat for the Farz Namaz will be missed then you should only perform the Wajibs, you should miss Sana and Ta'awwuz and in Rukooh and Sijdah you should only pray the Tasbeeh once [Radd-ul-Mohtar].
Rule: In Witr Namaz the Holy Prophet prayed 'Sabb-I-ismi Rabb'l'kal A'alaa' in the first Rakaat and 'QuI Yaa Ayyuhal Kaafiroon' in the second Rakaat and 'QuI Huwal Lah Ho Ahad in the third Rakaat. Therefore, as a gesture these Surats should be prayed and on occasions 'Inna Anzalna' instead of 'Sabb-I-Ismi'.
Rule: It is Makrooh-e-Tahrimi to pray the Holy Quran backwards, for example, to pray 'QuI Yaa Ayyuhal Kafiroon' in the first Rakaat and 'Alam Tara Kaifa' in the second Rakaat is not allowed, however, if it is done by mistake then there is no harm.
Rule: There is no harm in teaching the Para Amma backwards to children so that it is easy to learn [Radd-ul-Mohtar].
Rule: If by mistake you prayed in the second Rakaat an earlier Surat than the first Rakaat, then whether it is only one word you have prayed you must continue, you are not allowed to stop and start another one. For example, in the first Rakaat you prayed 'QuI Yaa Ayyuhal Kaafiroon' and in the second Rakaat you started by mistake 'Alam Tara' then you must continue this Surat.

The Rule of Missing a Surat in Between

Rule: To miss a Surat between two Surats is Makrooh. However, if the middle Surat is a larger Surat than the first one then this is allowed. For example, there is no harm in praying 'Inna Anzalna' after 'Watteena Wazzaytoona', however, you should not pray 'QuI Huwallah' after 'Iza Jaa'a' [Durr-e-Mukhtar].
Rule: It is preferable if the Qiraayat in Farz Namaz in the first Rakaat is slightly longer than the second Rakaat and in Fajr the Qiraayat should be two thirds and one third in the second Rakaat [Alamgiri]. It is Sunnat in Jum'a and Eid Namaz to pray 'Sabb-l-lsmi' in the first Rakaat and 'Hal Ataaka' in the second Rakaat [Durr-e-Mukhtar, Radd-ul-Mohtaar].
Rule: Pray equal size Surats in both Rakaats of Sunnat and Nafl Namaz [Muniya]. To pray the same Surat in both Rakaats in a Nafl Namaz or to repeat the same Surat many times in one Rakaat is perfectly allowed [Guniya].

To make a mistake in QiraayatThe general rule here is that if a mistake is made and the whole meaning changes then the Namaz will break, otherwise not.

Rule: If the reason of praying a different letter instead of the proper letter is because you cannot pray the proper letter then it is still necessary for you to try and pronounce correctly. However, if it is due to carelessness, like some of today's Hafiz and Alims do have the abilty but are careless and hence miss letters out then if the meaning of the verse changes then the Namaz will be void and all Namaz prayed like this will have to be made Qaza.

Action for those who cannot pronounce correctlyIt is necessary for those people who cannot pronounce letters correctly to try day and night until they can. If they have the opportunity to pray Namaz behind those who can pronounce correctly then they should always do this. Or they can pray the verses which they can pronounce correctly, and if both options cannot be done then with effort their Namaz will count and people like them can pray behind people like this [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar-e-Shariat etc.].

Rule: If someone prays 'Subhana Rabbi-al Azueem' as 'Subhana Rabbi-al-Ajeem' (or uses a zeh instead of a zoi) then their Namaz will break.

Praying the Holy Quran outside Namaz

Rule: The Holy Quran should be prayed in a clear and concise manner. It should not be sung as this is not allowed but in fact should be taken care that the pronunciation is done accurately.
Rule: It is better to pray the Quran by looking at it than off by heart [Alamgiri]. It is Mustahhab to perform Wuzu, face the Qibla, wear nice clothes and pray the Quran, and when starting to pray first of all say 'A'oozubillah..'as this is Wajib and when starting a Surat pray 'Bismillah..' as this is Sunnat otherwise if you are praying a Mustahhab verse and it is referring to Allah's self then to pray Bismillah after A'oozubillah is Maukidah. If you talk between praying a verse and your conversation is of a worldly nature then pray Bismillah again, and if it is of a religious nature such as replying to a Salaam, or answering to the Azaan, or saying 'Subhanallah' or praying the Kalima then there is no need to say A'oozubillah again [Guniya etc.].
Rule: If you have started praying from Surah Baraat then pray both A'oozubillah and Bismillah. If however, Surah Baraat comes in the duration of you praying then continue and don't pray Bismilla. The commonly known statement that if you start with Surah Baraat there is still no need to pray A'oozobillah or Bismillah is wrong. The other statement that if Surah Baraat comes in the duration of you praying then pray A'oozubillah but not Bismillah is also wrong [Bahar-e-Shariat].
Rule: It is not good to finish the whole Quran in less than three days [Alamgiri].
Rule: When there is a Quran praying ceremony (Khatam) then it is better to pray 'QuI Huwallaho Ahad' three times.
Rule: There is no harm in praying the Quran whilst lying down as long as the legs are folded and the mouth is open, also there is no harm in praying the Quran whilst walking and working as long as you are not distracted, otherwise it is Makrooh [Guniya].
Rule: When the Holy Quran is prayed loudly in a gathering then it is obligatory for all present to listen if the reason for the gathering is to pray the Quran, otherwise if only one listens then it is sufficient regardless if the others are busy in their work [Guniya, Fatawa-e-Razvia, Bahar-e-Shariat].
Rule: If all the people in the gathering pray the Quran loudly then this is Haram. Often in an Urs or Fatiha all the people pray the Quran loudly individually, this is Haram. If there are a few people in a gathering then all should pray quietly [Durr-e-Mukhtar, Bahar].
Rule: It is not allowed to pray the Quran in town centres and where people are working because if people do not listen then the sin will be upon the person praying.
Rule: If while praying the Quran a religious leader, Sultan, king, an Islamic scholar, a spiritual leader etc walk into the room then you are allowed to stop and stand up for respect [Guniya, Bahar-e-Shariat].
Rule: If a person is praying the Quran incorrectly then it is Wajib for the person listening to correct them, but the condition is that there is no jealously or hatred in doing so [Guniya, Bahar].

Respecting the Quran

Rule: It is better to pray the Holy Quran loudly as long as you do not disturb a person praying Namaz, or sleeping, or an ill person.
Rule: It is not a good thing to write the Quran on walls or Mehrabs.
Rule: It is very bad to learn the Quran off by heart and then forgetting it. Such a person will wake up blind and with leprosy on the day of judgement.
Rule: You should not have your back towards the Holy Quran, or spread your legs around it, or raise your feet higher than it, or stand on a higher place whilst placing the Quran in a lower place.
Rule: No book should be placed on top of the Quran whether it is a book of Fiqh or Hadith.
Rule: If the Quran becomes very wet or torn and can no longer be used to pray from, then it should be wrapped and buried in a clean place, there should also be a coffin so that soil does not get on it.
Rule: An old Quran which can no longer be of use should not be burnt but buried.
Rule: A cloth should not be placed on top of the case that contains the Quran.
Rule: If a person has left the Quran in their house for blessings and auspiciousness and does not pray it then there is no sin and because the intention is good one they will gain reward [Qazi Khan].

JAMAAT - CONGREGATIONAL PRAYERSThere has been a lot of emphasis given to Jamaat and it carries a lot of reward, upto the extent that a Namaz prayed with Jamaat gains reward twenty seven times more than a Namaz prayed on it's own.

Rule: Jamaat is Wajib for males and to miss it even once without cause is a sin and should be punished and for those who make a habit of missing Jamaat is a wrongdoer (Fasiq) and his statement for witnessing cannot be accepted and should be severely punished. If his neighbours ignored the fact that he was missing Jamaat then they are also sinners.

What Namaz have the condition of Jamaat

Rule: For Friday prayers (Ju'ma) and Eid prayers, Jamaat is a condition and without Jamaat the Namaz cannot be prayed.
Rule: The Tarawih Namaz is Sunnat-e-Kifayya, meaning if some people within an area performed it then the rest will not be responsible and if no-one prayed it in an area then all will have done a bad thing and would be responsible.
Rule: Jamaat in the Witr prayer during the month of Ramadan is Mustah'hab.
Rule: Jamaat in Sunnat and Nafl Namaz is Makrooh and except for the month of Ramadan it is also Makrooh for Witr Namaz.
Rule: If you are aware that if by washing the body parts three times in Wuzu, you will miss a Rakaat then it is better to only wash them once and obtain the Rakaat. If you are aware tnat by washing me vvuzu pans three times you will not miss a Rakaat but will miss the first Takbeer, then it is better to wash the parts three times [Sagiri, Bahar-e-Shariat].

Jamaat Thania (Duplicate Jamaat)

Rule: If in an area there is a fixed Imam in a Masjid and after calling the Azaan and Iqamat and praying the Sunnats, the Imam has then lead the Jamaat prayers, then to pray that Namaz again standing a different Jamaat is Makrooh after calling the Azaan and Iqamat again. If however, the second Jamaat is prayed without calling another Azaan then there is no problem as long as it is prayed slightly away from the Mehrab. If the first Jamaat was prayed without an Azaan or with a quiet Azaan or by other non regular people then the Jamaat is to be called again and this second Jamaat is not Jamaat Thania. [Durr-e-Mukhtar, Radd-ul-Mohtar].

What Reasons allow the Jamaat to be missedThe following reasons can be used to miss Jamaat;

Such an illness that it would be very difficult to go to the Masjid
The weather is very cold or very cloudy, or very windy
You have a bad urge of excretion, urination or releasing wind
You are scared of an aggressor
You are scared that you will miss your group
You are blind or disabled
You are so old that it is very difficult to go to the Masjid
You are afraid that your possession or food will be destroyed
A person who is poor and owes money and is scared of bumping into the lender
You are looking after an ill person and if you leave them they will have difficulty or be afraid.

All the above are causes that allow you to miss Jamaat.

Rule: Women are not allowed to attend any Jamaat, not day Namaz or night Namaz, or Ju'ma and Eid, whether she is young or old. The same rule applies for women attending lectures, i.e. they are not allowed to attend [Durr-e-Mukhtar, Bahar-e-Shariat].

Where does a single Muqtadee stand ?

Rule: A single male Muqtadee, even if he is a child should stand on the right side and parallel with the Imam. It is Makrooh for a single Muqtadee to stand on the Imam's left side or behind the Imam. If there are two Muqtadees then they should stand behind the Imam, to parallel with the Imam is Makrooh-e-Tanzihi. If there are more than two Muqtadees then it is Makrooh-e-Tahrimi to stand parallel with the Imam [Durr-e-Mukhtar, Bahar].
Rule: One person was stood in line with the Imam and then another person joined then the Imam should go forward and the person that has joined the Jamaat should stand next to the present Muqtadee. If the Imam cannot move forward then the Muqtadee should move backwards or the person arriving should pull the Muqtadee back. However, if there is only one Muqtadee then it is better if he comes back and if there are two then it is better for the Imam to move forward.

Rules of rows (Saff)

Rule: The rows should be straight and the people should be joined alongside each other. There should not be a gap between the people in the rows and the shoulders should be level and the Imam should be in the front in the middle.
Rule: It is better to stand in the first row and close to the Imam. However, in the Jananza Namaz it is better to stand in the back row [Durr-e-Mukhtar].
Rule: The Muqtadee should say the Takbeer-e-Tahrima with or after the Imam. If the Muqtadee said the word 'Allah' with the Imam and 'Akbar' before the Imam then the Namaz will not count.
Rule: The Muqtadee cannot pray the Quran in any Namaz, not when the Imam prays loudly or quietly because whatever the Imam prays is sufficient for the Muqtadee [Hidaya etc.].
Rule: The method of the rows should be that the men are in the front rows then children then finally women [Hidaya].

Who should be an Imam

Rule: The Imam should be a Muslim, male, sane, adult, one who knows the rules of Namaz and a non Ma'zoor (has no illness). If any of the above six aspects are not found in an Imam then the Namaz will not count behind him.
Rule: A Ma'zoor can be an Imam for a Muqtadee with the same illness or worse than him. If however, both the Imam and Muqtadee have two different types of illnesses e.g. one suffers from releasing wind and the other suffers from droplets of urine then they cannot be an Imam for each other [Alamgiri, Radd-ul-Mohtar].
Rule: A person with a Tayammum can be an Imam for a person with Wuzu [Hidaya etc.].
Rule: A person who performs Masah over leather socks can be an Imam for a person washing his feet [Hidaya etc.].
Rule: A person who prays Namaz standing can be a Muqtadee of a person who prays Namaz seated [Hidaya].
Rule: The person who performs Rukooh and Sijdah cannot pray behind a person who prays by action only. However, if both the Imam and Muqtadee both pray with actions then they can follow each other [Hidaya].
Rule: A naked person cannot be an Imam of a person who has covered his body [Hidaya].

Order of praying Namaz behind a person with wrong beliefs

Rule: To make a 'Bud Mazhab' (person with corrupt beliefs) whose beliefs have not gone outside the folds of Islam is a sin and to pray a Namaz behind him would make the Namaz Makrooh-e-Tahrimi and would have to be repeated as this would be Wajib[Durr-e-Mukhtar, Radd-ul-Mohtar, Alamgiri].
Rule: To make an open wrongdoer (Fasiq Mu'allin) such as a person who drinks alcohol, gambles, adulterer, one who obtains interest money, one who tells tales etc. those who commit big sins, an Imam, is a sin and Namaz behind them would be Makrooh-e-Tahrimi and to repeat it is Wajib [Radd-ul-Mohtar, Durr-e-Mukhtar etc.]
Rule: Namaz behind those Bad Mazhabs whose beliefs have gone out of the folds of Islam such as Rafzi (Shiites, even if they only reject the fact of Hazrat Abubakr being a Caliph or a Sahhabi or insults the Shaikhain Radi Allahu Ta'ala Anhuma), those who believe that the Holy Quran is man made, those who reject intercession or seeing Allah on the day of Hashr, or the punishment of the grave or the existence of Kiraman Katibeen cannot be performed [Alamgiri, Guniya]. There is an even more stricter rule for those who call themselves Muslims and in fact follow the Sunnats but still reject some important beliefs of religion (Zarooriyat-e-Deen) and insult Allah and His Prophet or at least believe those who insult, as Muslims, Namaz behind these is also strictly not allowed.

Order of following a Fasiq

Rule: Following a Fasiq is not allowed except for in Ju'ma as there is no alternative for this, for all the other Namaz if there are other Masjids in the vicinity then you should go. If there are other nearby Masjids that perform the Ju'ma prayers then you should go there [Guniya, Radd-ul-Mohtar, Fatahul Qadir].
Rule: For the Imam to stand alone on a higher platform is Makrooh, if the height is small then it is Makrooh Tanzihi and if the height is big the it is Makrooh Tahrimi [Durr-e-Mukhtar etc.].
Rule: If the Imam is in a lower place and the Muqtadees in a higher place it is also Makrooh and is against the Sunnat [Durr-e-Mukhtar etc.].
Rule: A Masbook when finishing his missed Rakaats is a Munfarid.

Definition of a Masbook

Rule: A Masbook is a person who joins in the Jamaat after the Imam has already prayed some Rakaats and he remains with the Jamaat until the end of the Namaz. A Munfarid is a person who prays the Namaz on his own and not with Jamaat.
Rule: If a Masbook found the Imam in the Qaidah then he should say Allah-o-Akbar whilst standing and fold his arms like normal in Qayam, then whilst saying Allah-o-Akbar he should sit down and join the Jamaat. If he found them in Rukooh or Sijdah then he should do the same by performing Takbeer-e-Tahrima and then join the Jamaat, if he however, when saying the first Allah-o-Akbar bent too far as if already nearly in Rukooh then the Namaz will not count.
Rule: If the Masbook joined the Jamaat for a four Rakaat Namaz in the fourth Rakaat then after the Imam has performed the Salaam he should stand up. He should then pray one Rakaat with Alhamdo and Surat and then sit down and perform Qaidah. He should then stand back up and pray Alhamdo and Surat in this Rakaat and then perform another Rakaat and pray only Alhamdo and then go into the last Qaidah and finish the Namaz as normal. Meaning except for the Qaidah with the Imam he should perform two more Qaidahs. The first Qaidah after one Rakaat and the other Qaidah after two more Rakaats.
Rule: If the Masbook joins the Maghrib Namaz in the third Rakaat then after the Imam has performed Salaam he should stand up and pray Alhamdo and a Surat and then perform Rukooh and Sijdah and then perform a Qaidah. He should then stand back up and pray another Rakaat with Alhamdo and Surat and then perform Rukooh and Sijdah and the perform the last Qaidah and finish the Namaz as normal. Meaning in both the Rakaats you have to perform a Qaidah and you have to pray Alhamdo and a Surat so in this situation there has been two additional Qaidahs after the Imam has performed Salaam.
Rule: If you have joined the Jamaat in the third Rakaat of a four Rakaat Namaz then after the Imam has performed Salaam pray two Rakaats and in both Rakaats you must pray Alhamdo and a Surat and then perform the last Qaidah and finish the Namaz as usual.
Rule: If you have missed the first Rakaat then after the Imam has performed Salaam pray one Rakaat with Alhamdo and a Surat.
Rule: If the Masbook performed Salaam with the Imam by mistake then the Namaz has not gone but he should stand up and finish his Namaz. If he performed the Salaam with the Imam exactly at the same time then no Sijdah-e-Sahoo is necessary and if the Salaam was performed after the Imaam then Sijdah-e-Sahoo is Wajib. If the Masbook performed the Salaam with the Imam deliberately thinking that he should perform the Salaam with the Imam then his Namaz has become void and he will have to pray it again [Durr-e-Mukhtar, Radd-ul-Mohtar].

When you should break a Farz Namaz and join the Jamaat

Rule: Someone started a four Rakaat Farz Namaz alone and he had not yet performed the Sijdah of the first Rakaat and a group next to him started the Namaz with Jamaat, then he should break his Namaz and join the Namaz. Also for Fajr and Maghrib even if he has performed the Sijdah for the first Rakaat, he should still break the Namaz and join the Jamaat.
Rule: If in the four Rakaat Namaz he has performed a Sijdah for the first Rakaat then he should not break the Namaz but pray two Rakaats and then finish the Namaz after the second Rakaat, and then he should join the Jamaat.
Rule: If he has prayed three Rakaats then he cannot break the Namaz but he should finish his Namaz alone and then he can join the Jamaat with the intention of praying a Nafl Namaz. He however, cannot join the Jamaat with the intention of Nafl after Asr Namaz because you cannot pray a Nafl after Asr Namaz.
Rule: In a four Rakaat Namaz you had not performed the Sijdah for the third Rakaat then you should break the Namaz and join the Jamaat.
Rule: If you want to break the Namaz then there is no need to sit down but whilst standing up make the intention to break it and perform Salaam to one side.
Rule: If you started a Nafl, Sunnat or a Qaza Namaz and a Jamaat started then do not break the Namaz but join the Jamaat after finishing your Namaz. If you started a Nafl Namaz with the intention of four Rakaats and had only prayed one or two then finish two Rakaats and join the Jamaat. If you are in the third Rakaat then finish the Namaz and then join the Jamaat.
Rule: To join the Jamaat you can only break the Namaz when the Jamaat is being started where you are praying. If you are praying in the home and the Jamaat has started at the Masjid or you are praying in one Masjid and a Jamaat has started in another Masjid then you cannot break the Namaz to join that Jamaat, even if you have not performed the Sijdah of the first Rakaat you still cannot break the Namaz [Radd-ul-Mohtar].
Rule: It is obligatory for the Muqtadee to follow the Imam for the obligatory actions of the Namaz, meaning, if the Muqtadee performed an obligatory action before the Imam and did not do at the same time or after the Imam then the Namaz will become void. For example the Muqtadee went into the Sijdah before the Imam and the Imam had not yet gone into Sijdah and the Muqtadee lifted his head from Sijdah then his Namaz will become void unless he repeats that Sijdah after the Imam then his Namaz will not become void [Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule: If the Muqtadee performed the Sijdah before the Imam but the Imam went into the Sijdah before the Muqtadee lifted his head, then the Sijdah will count but to do this is Haram [Alamgih].
Rule: It is Makrooh-e-Tanzihi for a Muqtadee to stand at the back on his own if there is space in the rows in front. If there is no space available then there is no problem, however, if he can, he should pull someone from in front backwards so that he can stand adjacent to each other. He must remember that the person he is pulling back is aware of this rule otherwise he might break his Namaz [Alamgiri] and if necessary then he should make an indication and if the other person does not come back to the last row then it won't be Makrooh to pray alone in the last row [Fatahul Qadir, Bahar-e-Shariat].

Method of starting a Jamaat The Jamaat should be set up as follows; when the Mustahhab time for Namaz arrives then the Azaan should be called. The people should then attend the Masjid or where the Namaz is going to take place with Wuzu and if they have not prayed the Sunnats at home then they should pray them and then sit down ready in rows and the Imam should sit in his place. The Mu'azzin should then call the Iqamat and when he reaches 'Hayya Alal Falaah' all the people and the Imam should stand up and just before 'Qad Qamatis Salaat' the Imam should make the intention and say Allaho-Akbar and start the Namaz, the Muqtadee should follow the Imam and say Allaho-Akbar and pray Thana and then the Muqtadees should remain quiet and the Imam should continue and when the Imam goes into Rukooh and Sijdah the Muqtadees should follow and complete the Namaz with the Imam. Except for Alhamdo and a Surat everything that is prayed in Namaz should be prayed by the Muqtadees. If someone comes after some Rakaats have already been prayed then he should make the intention and join the Jamaat. At the end when the Imam performs Salaam he should not perform Salaam but stand up and finish the Rakaats off that he missed and then perform Salaam and finish the Namaz. After the Salaam the Imam should turn to his right or left side and face the Muqtadees and raise his hands in front of his chest and perform Dua and the Muqtadees should also perform Dua. After the Dua they should move from their place and pray the Sunnats etc.

Rule: The Imam should say the Takbeer-e-Tahrima before 'Qad Qamatis Salaat' and the Muqtadees should say it after the Imam [Alamgiri].

Actions that break the Namaz

Rule: Speaking nullifies the Namaz, meaning to speak in Namaz would break the Namaz whether it was done purposely or by mistake one half of a word or more.
Rule: Speech that breaks the Namaz is when the voice is loud enough so that you can hear it yourself even if it makes no sense.
Rule: If you greet someone even by mistake the Namaz will break whether you have only got to say 'Assalam' and have not had the chance to say 'Alaikum'.
Rule: If you reply to someone by voice then the Namaz will break and if you make an indication by hand or head then this is Makrooh [Durr-e-Mukhtar, Alamgiri].
Rule: If you sneeze in Namaz then do not say 'Alhamdolillah', if however, you do the Namaz will not break [Alamgiri].
Rule: If you say 'Alhamdolillah' in reply to hearing good news or when hearing bad news 'Inna Lillahe Wa inna ilaihi Ra'ji'oon' or when you are shocked 'Subhanallah' or 'Allaho Akbar' then the Namaz will break, if the words are not said in reply to the news then the Namaz will not break.
Rule: When clearing the throat and two words are said such as 'Akh too' and there is not a real necessity then the Namaz will break. If there is a real need such as for a health reason or you needed to clear your throat because when praying the Quran you had difficulty, or you needed to inform the Imam of a mistake, or you needed to make someone aware that you were praying the Namaz then the Namaz will not break.
Rule: If the Muqtadee corrected someone except for his Imam by saying a verse of the Quran then the Namaz will break.
Rule: If the Imam took a correction off anyone except for his Muqtadees then the Namaz will break.
Rule: If someone due to pain or difficulty said 'aah' 'ooh' 'oof 'tuf or cried out loudly and a sound was heard then the Namaz will break. If someone cried and no sound was heard only tears dropped then the Namaz will not break [Alamgiri, Radd-ul-Mohtar]. If from an ill person the words 'aah' 'ooh' 'tuf came out without his control then the Namaz will not break. In the same way the words that come out when sneezing, coughing, yawning which are without control does not break the Namaz [Durr-e-Mukhtar].
Rule: If when blowing, no noise is made then this is the same as breathing and the Namaz does not break but to do this on purpose is Makrooh, and if by blowing, two words are said such as 'oof 'tuf then the Namaz will break [Guniya].
Rule: If when praying the Quran you physically read it whilst in Namaz or read it off the Mehrab will break the Namaz. If you are praying the Quranoff by heart and your view went on the Mehrab or somewhere where the Quran was written then the Namaz will not break [Durr-e-Mukhtar].
Rule: If you perform Amal-e-Kasir and is not part of Namaz or done to correct the Namaz, then the Namaz will break. Amal-e-Qalil will not break the Namaz. Amar-e-Kasir is an act whereby if someone from far looked at the person praying Namaz, they would be certain that he is not in Namaz or they have a definite doubt that they are in Namaz and this would break the Namaz. Amal-e-Qalil is when a person from far has doubt whether he is in Namaz or not, then this would not break the Namaz.
Rule: If you wore a top or trousers or a 'Tehband' whilst in Namaz then the Namaz will break.
Rule: To eat or drink in Namaz will break the Namaz, whether it is large in quantity or small, whether it was eaten by mistake or deliberately upto the extent that if an item the size of a linseed was swallowed without even chewing it or a drop of water fell into the mouth and you swallowed it, then the Namaz will break.
Rule: Death, insanity, unconsciousness, all will break the Namaz. If you wake up before the time has passed then perform the Ada Namaz again, and if you wake up after the time of Namaz then perform Qaza, as long as it is within twenty four hours meaning before the time of six Namaz has passed. If you regain consciousness or sanity after six Namaz has passed then the Qaza is not Wajib [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule: If you broke your Wuzu deliberately or for some reason a bath became obligatory, then the Namaz will break.
Rule: If you missed an obligatory aspect of Namaz and did not perform it in that Namaz then the Namaz will break.
Rule: If you missed a condition of Namaz without cause, then the Namaz will break.
Rule: If after the last Qaidah you remembered that you had to perform a Sijdah for that Namaz or a Sijdah for Tilaawat and you performed that and then did not repeat the last Qaidah, then the Namaz will break.
Rule: If you performed an act whilst you were sleeping in Namaz and then you woke up again and did not perform that act again, then the Namaz will not count.

When can you kill a snake or scorpion whilst in Namaz

Rule: The Namaz will not break by killing a snake or scorpion as long as you do not have to move more than three steps or hit more than three strikes. If you have to move more than three steps or have to make more than three strikes then the Namaz will break.
Rule: You have the permission to kill a snake or scorpion whilst praying Namaz even if it breaks the Namaz.
Rule: It is only a good thing to kill a snake or scorpion when it comes in front of you and you are afraid it might bite you. If you are sure it will not harm you then it is Makrooh [Alamgiri].
Rule: By scratching three times in one act breaks the Namaz. Meaning if you scratch and then replace your hand, you scratch again and replace your hand and you scratch again and replace your hand then your Namaz will break. If you move your hand once and scratch many times then this would be regarded as scratching just once and therefore the Namaz will not break [Alamgiri, Guniya].
Rule: Whilst in the Takbeers you mispronounced the words Allah-o-Akbar by saying Aallah or Aakbar or Akbaar, then in all these situations the Namaz will break. If you mispronounced Allah-o-Akbar in the Takbeer-e-Tahrima then the Namaz would not start [Durr-e-Mukhtar etc.]. Whilst praying the Quran you make such a mistake whereby the meaning would change then the Namaz will break.
Rule: If someone crosses in front of a Namazee then whether it be an animal or a person the Namaz does not break. However, the person crossing will have caused a big sin. If the person was aware of how much of a sin this is then he would wait a hundred years stood still rather than crossing, in fact he would rather be buried there than cross the Namazee.
Rule: If a person crosses a Namazee in a field and leaves a space of three feet distance (From the place where he performs Sijdah) then there is no harm, however, he cannot do this in a house or Masjid.
Rule: If there is an object in front of the Namazee then you can cross the Namazee with the object in between.

Definition of an object An object is such an item that will cause an obstruction.

Rule: An object should be at least one arm's length in height and one finger in width and a maximum of three arm lengths in height [Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule: It is better to put the object in line with the right eyebrow.

What should the object be made of The object can be of a tree, human or animal [Guniya].

Rule: The object for an Imam is sufficient for the Muqtadee, meaning if someone crossed a Muqtadee and not the Imam but an object was placed in front of the Imam then there is no harm [Radd-ul-Mohtar]. If a Namazee wanted to stop someone crossing him then he should say 'Subhanallah' loudly or start praying the Quran loudly or put his hand out but he must be aware that he does not do it too many times otherwise it would end up being Amal-e-Kasir and therefore the Namaz will break [Durr-e-Mukhtar, Radd-ul-Mohtar].

THE MAKROOHATS OF NAMAZ

To play with the clothes, body or beard is Makrooh-e-Tahrimi.
To fold your clothing. To lift your clothing up from the front or behind when going into Sijdah even if it is getting in the way it is Makrooh-e-Tahrimi, if it is not getting in the way then it is even more Makrooh.
To hang a piece of clothing whereby both ends are hanging, like from the head or shoulders, such as a scarf etc. then this is Makrooh-e-Tahrimi.
If you did not put your arms through the sleeves ana just let them hang, then this is Makrooh-e-Tahrimi. [Durr-e-Mukhtar].

The order of hanging clothes in Namaz

Rule: To put a handkerchief on the shoulder whereby one end is hanging in front and the other hanging at the back is Makrooh-e-Tahrimi.
Rule: To wear a shawl or blanket whereby both ends are hanging down from each shoulder is not allowed and is Makrooh-e-Tahrimi. However, if one end is hanging from one shoulder and the other is wrapped round the body and goes back over the shoulder, then there is no harm [Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule: To fold a piece of clothing (sleeves or trouser leg) upwards or inwards is Makrooh-e-Tahrimi, whether it was done before praying Namaz or whilst in Namaz [Durr-e-Mukhtar].
Rule: For a male to pray Namaz whilst having the hair tied in a knot is Makrooh-e-Tahrimi, and if he does this whilst praying Namaz then the Namaz will break.
Rule: To move stones whilst praying Namaz is Makrooh-e-Tahrimi. However, if you cannot perform the Sijdah as per the Sunnat then it is Sunnat to move them once. If you cannot perform the Wajib aspects of the Sijdah then it is Wajib to move them as many times necessary to perform the Sijdah properly [Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule: To interlock the fingers meaning to insert one hand's fingers into another hand's fingers is Makrooh-e-Tahrimi [Durr-e-Mukhtar etc], to do this whilst going to Namaz or whilst waiting for Namaz is also Makrooh.
Rule: To put your hands on your hips is Makrooh-e-Tahrimi and you should not do this outside of Namaz [Durr-e-Mukhtar].
Rule: To move your head from one side to another is Makrooh-e-Tahrimi, even if it is only a small movement. If you do not move your head but just your eyeballs and is without reason then it is Makrooh-e-Tanzihi, if however, you look for a reason to ensure your safety etc. then there is no harm. To look upto the sky is Makrooh-e-Tahrimi.
Rule: To sit between Tashahhud and Sijdah like a dog (meaning to join the knees with the chest and to lay the arms flat on the ground) and for men to lay their arms flat when performing Sijdah is Makrooh-e-Tahrimi.
Rule: To wrap yourself inside your clothes or a blanket whereby your hands cannot be seen is Makrooh-e-Tahrimi. Also to do this outside of Namaz is also Makrooh and in a place of danger it is forbidden. To hide your mouth and face is also Makrooh-e-Tahrimi. To pray Namaz whilst someone is sat in front of you facing you is Makrooh-e-Tahrimi.

What is Makrooh-e-Tahrimi ?

Rule: To cough without reason or to yawn without reason is Makrooh-e-Tahrimi. If you yawn naturally then there is no harm but you should try and stop it and if you cannot then you should bite your lips and if you still cannot then cover your mouth with your hand, whilst in Qayam use your right hand and in all other position use your left.
Rule: To pray Namaz with only your trousers or 'Tehband' on and there is another blanket on top available then it is Makrooh-e-Tahrimi, and if you have no other clothing available then there is no harm.
Rule: To delay in the Namaz because you are waiting for someone to join you is Makrooh-e-Tahrimi. If you are delaying it so that they can join the Namaz then it is all right as long as it is no longer than saying 'Subhanallah' twice [Alamgiri].
Rule: To pray Namaz with a grave in front and nothing in between is Makrooh-e-Tahrimi [Durr-e-Mukhtar, Alamgiri].

To pray Namaz on someone else's land

Rule: If the land has been stolen or a field where crops are going or a ploughed field then to pray Namaz there is Makrooh-e-Tahrimi [Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule: In a cemetery where a place is allocated for Namaz and is does not contain a grave then to pray their is no problem. The problem is when there is a grave in front of where you are praying Namaz and there is no object in between, otherwise if there is a grave on your left, right or behind or there is a grave in front but there is an object in between you and the grave then there is no harm in praying Namaz there [Alamgiri, Guniya, Qazi Khan].

To enter a place of worship for Infidels

Rule: To pray Namaz in an Infidel's place of worship is Makrooh-e-Tahrimi because it is a place for the devil. In fact you are not allowed to go inside them.

Order of praying Namaz wearing clothes inside out

Rule: To wear clothes inside out or to cover yourself with them (with them inside out) is Makrooh-e-Tahrimi. Also to wear a coat and not to tie the belt or to wear a jacket and not to fasten the buttons if you are not wearing anything underneath and therefore your chest is left uncovered then it is Makrooh-e-Tahrimi and if you are wearing something underneath it is Makrooh-e-Tanzihi [Bahar-e-Shariat].

Rule of photography

Rule: To wear a piece of clothing with a photograph on it of a living being will make the Namaz Makrooh-e-Tahrimi. Except for Namaz to wear such clothes is not allowed.
Rule: If a photograph is over the head or hung on the wall or is where you are performing a Sijdah, then Namaz will be Makrooh-e-Tahrimi. In the same way if a photograph is on the left or right side of the Namazee then the Namaz will be Makrooh-e-Tahrimi, if it is behind him then it is still Makrooh but less than it being on either side.
Rule: If the photograph is on the ground and you are not performing Sijdah on it then there is no harm [Hidaya, Fatahul Qadir].
Rule: If the photograph is not of a living being such as, mountain, stream, flowers, building etc. then there is no harm [Fatahul Qadir]. If a photograph is enclosed in a bag or in your pocket then there is no harm in Namaz [Durr-e-Mukhtar].
Rule: It you are wearing a piece of clothing containing a photograph on it and you wear another piece on top without a photo on it and it also covers the photo then there is no harm in the Namaz [Radd-ut-Mohtar].
Rule: If a photograph is in a position of disrespect such as, on the floor where you take off your shoes or you clean your shoes on it or walk over it, as long as it is not on the ground where you perform Sijdah then there is no harm even if it is in the house [Durr-e-Mukhtar].
Rule: If the photograph is so small that when looking at it standing up you cannot differentiate the body parts on the photograph then by having it on the right, left, front or behind the Namazee, it will not make the Namaz Makrooh.
Rule: If the whole of the face has been destroyed on the photo then there is no harm [Hidaya, etc.]
Rule: The rules above are for when praying Namaz. As far as keeping a photo, it has been quoted in the Hadith that if there is a photo or a dog in the house then me angels or mercy do not enter it, this is relating to a photo which has not been kept as a form of disrespect or when looking at it you can differentiate the body parts, otherwise it is all right [Fatahul Qadir].
Rule: To make or have made a photo is Haram, whether it is hand or machine made, the order is the same.

Makrooh-e- Tanzihi

Rule: In Sijdah or Rukooh, to say the Tasbeeh less than three times is Makrooh-e-Tanzihi. If however, you do this because there isn't enough time or you are going to miss the train, then there is no problem.
Rule: To pray Namaz in your working clothes is Makrooh-e-Tanzihi. If however, no other clothes are available then there is no harm.

Praying Namaz with the head uncovered

Rule: To pray Namaz with the head uncovered due to idleness, meaning by wearing a topi you feel pressure or feel hot, then it is Makrooh-e-Tanzihi. If you don't wear a topi or an Amama (turban) because you feel that the Namaz is not worth and you hold no value of Namaz then this is Kufr. If you do not wear a hat so that you can concentrate on the Namaz and gain more satisfaction then it is Mustahhab [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
Rule: If the topi falls off in Namaz then to lift it up and put it back on is better as long as Amal Kasir does not occur (e.g. lifting it using both hands). If the topi has to be lifted a few times then it is better to leave and if by lifting it will cause distraction to your concentration then it is better to leave it [Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule: To remove grass or sand which is stuck on the forehead is Makrooh if it is not causing a problem in praying the Namaz. If you remove it due to pride then it is Makrooh-e-Tahrimi. If it is causing a problem or distraction when praying Namaz then you can remove it. To remove it after Namaz is no problem but in fact should be removed so that it would not create a feeling of pretence [Alamgiri]. In the same way if necessary it is allowed to wipe off the sweat from the forehead and all actions of Amal Qalil are allowed if it is better for the praying of Namaz, any action that has no benefit to Namaz is Makrooh [Alamgiri].
Rule: If your nose is running in Namaz, then it is better to wipe it than to let the water drip on the floor, and if you are in the Masjid then to wipe it is necessary [Alamgiri].
Rule: To sit with your legs folded in Namaz is Makrooh if there is no need, and if there is a necessity then there is no problem and to sit like this outside Namaz is no problem [Durr-e-Mukhtar]. When going into the Sijdah to touch the floor with your hand before the knees touch the ground and when coming up from Sijdah the knees to be lifted before the hands is Makrooh if there is no necessity.
Rule: It is Makrooh to have your head higher or lower than the back when in Rukooh [Guniya].
Rule: It is Makrooh when standing, to lift your legs at different times.
Rule: If a mosquito or lice are causing you difficulty then there is no harm in killing them as long as Amal-e-Kasir is not done [Guniya, Bahar].

Praying Namaz on the Masjid's roof is Makrooh

Rule: It is Makrooh to pray Namaz on the Masjid's roof [Alamgiri].
Rule: If someone is sat or stood up and is talking, there is no harm in praying Namaz behind him as long as your Namaz is not distracted or your attention is not disturbed. Also there is no harm in praying Namaz behind the Holy Quran or a sword or someone sleeping and it is not Makrooh [Durr-e-Mukhtar, Radd-ul-Mohtar].

Fire in front of a Namazee

Rule: There is a problem by having fire in front of a Namazee and there is no problem by having a candle or light in front [Alamgiri].
Rule: To wave away with the hand a mosquito or fly without cause is Makrooh [Alamgiri].
Rule: To pray Namaz in front of anything that causes distraction to the heart is Makrooh such as jewellery etc.
Rule: To run because of Namaz is Makrooh [Radd-ul-Mohtar].

To break Namaz in difficultySituations when you are allowed to break Namaz;
Someone who is in difficulty is asking for help and is calling this Namazee, someone is drowning or will catch fire, a blind person will fall in a ditch or a person is going to fall in a well, in all these situations to break the Namaz is Wajib when this Namazee has the power to help him [Durr-e-Mukhtar, Radd-ul-Mohtar].

Rule: If you are feeling the need to go to the toilet or you have seen enough impurity on your clothes that is allowed or the Namazee has been touched by a unknown woman, then in all three situations it is better to break the Namaz as long as the time of Jamaat time is not passing, and if you have an urge to go to the toilet then it is allowed to miss the Jamaat time, but you must not let the Namaz time pass [Radd-ul-Mohtar].
Rule: To break Namaz is allowed in order to kill a snake or an animal that will harm you and you are sure that it will.
Rule: It is allowed to break Namaz in order to chase after an animal that has ran away or there is a threat that a wolf will harm your goats.

To break Namaz so that you can stay away from trouble

Rule: If there is going to be a loss of more than one Dirham in value (approx. 30p) to yourself or someone else, for example, your milk that is boiling will over-boil or the cooking of meat will bum or a crow etc. will fly off with your food, then in these situations it is allowed to break Namaz [Durr-e-Mukhtar, Alamgiri].
Rule: If you are praying a Nafl Namaz and your mother, father, granddad or grandmother calls you but they are not aware that you are in Namaz, then you should break the Namaz and answer them [Durr-e-Mukhtar, Radd-ul-Mohtar].

Good Deeds

2009-10-24T01:43:00.000+05:30

Narrated By 'Umar bin Al-Khattab :

"I heard Allah's Apostle saying, "The reward of deeds depends upon the INTENTIONS and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." Sahih Bukhari 01:01