The comprehensive analysis of the chimpanzee genome reveals a greater genetic difference from humans
The chimpanzee joins the group of animals whose genomes have been deciphered by scientists. The data from the chimp genome was compared to its human counterpart by an international research consortium, whose studies have been published in Nature. (1) According to the findings of the consortium, humans shared many genes with chimpanzees, but there were very important differences as well. In fact, this first comprehensive genetic comparison triples the percentage of differences suggested by previous studies that relied on partial genome analysis. The latest percentage of genetic similarity is 96% in comparison to previous ones reported about 98.5%.
Chimps have been the fourth mammal to be genetically sequenced after human, mouse and rat - enriching the genomic treasure of scientists. 67 scientists have contributed to the consortium from countries such as United States, Germany, Israel, Italy and Spain. "As we build upon the foundation laid by the Human Genome Project, it's become clear that comparing the human genome with the genomes of other organisms is an enormously powerful tool for understanding our own biology" says National Human Genome Research Institute Director Francis S. Collins. (2)
An important reason of the decrease in genetic similarity figure is that scientists have taken into account various types of genetic difference. In previous studies scientists picked only single nucleotide polymorphisms (SNPs) as variations which gave figures such as 1.2% difference. An SNP represents a single base pair difference between two matched DNA sequences. In this latest study scientists considered also other genetic differentiation types, such as indels (insertions and deletions) that represent gaps corresponding to unmatched nucleotide sequences between the human and chimp sequences, which may be one to thousands nucleotide long. The one shown below is a 3-nucleotide indel.
The %4 difference represents 35 million SNPs and 5 million indels.
Obligatory reduction in propaganda figures
Inclusion of indels in analysis has revealed how simplistic and misleading previous analysis were. This is admitted in a report by Nature News Service with comments from Evan Eichler of the University of Washington School of Medicine in Seattle, a member of the consortium:
…humans and chimps are not quite the close cousins we thought. Crude past comparisons of our DNA showed that our sequences were between 98.5% and 99% identical. That is indeed the case when considering single-letter differences in the DNA code, of which there are 35 million, adding up to about 1.2% of the total sequence. But there are other differences, Eichler says. The two sequences are littered with duplicated segments that are scattered in different ways in the two species, he reports in a separate analysis. These regions add another 2.7% of difference to the tally. "So the 1.2% figure is woefully inaccurate," says Eichler. (3)
This is a very striking admission because for decades evolutionists have mislead the public with 99% figure in their human-chimp genetic similarity propaganda. Now that turns out to be founded on simplistic and inaccurate interpretation.
Genetic similarity is not a proof of common ancestry
Actually, whatever the genetic similarity, it constitutes absolutely no contribution to the claim that humans and chimps evolved from a common ancestor. Clearly, similarity between genetic sequences does not prove common ancestry. Since chimps and humans breathe the same atmosphere, have similar organs and diets, it is of course natural for them to have similar genetic sequences - that, for example, provide them with the similar biochemistry. The existence of similar instructions in the manuals of two similar devices is no proof that these devices came into existence as a result of coincidences, neither do the genetic similarities between organisms provide any evidence for the claim that they evolved from a common ancestor by chance. Genetic information contained in the DNAs of living beings is staggeringly complex. A mathematical analysis of this complexity demolishes the materialist/evolutionist claims. The existence of genetic information and its revealing similarities between organisms constitutes a concrete evidence for the fact that living beings are created by God.
Behind the statistics
When we read headlines such as "scientists find man and chimp are genetically 99.44% similar" we are led to believe that these are fully objective and precise estimates. It is hard to think of something else, when the number even includes four tenth and four hundredth digits and "scientists" are doing the estimates! However, this impression is deceptive and merely supports the evolutionist bias of evolutionist scientists.
To uncover the bias, let us consider the two sequences comprising 20 DNA bases of below (bases, or nucleotides, are like the steps of the DNA ladder). They are from the same region of DNA, first being from the baboon and the second from orangutan. (4) If they are aligned in parallel rows, they reveal obvious differences. (Colored bases in italics indicate where sequences are different. A, T, G, C represent bases Adenine, Thymine, Guanine and Cytosine respectively.)
If you are biased to express similarities, on taking a closer look, you can see that although the sequences are different, they include identical pieces. To make them look more similar, you may invoke a hypothetical gap and align them like this:
Now the sequences are almost identical. You have made them look as though the second sequence has lost (or the first one has gained) one nucleotide at the site where C and the gap reside. And if you make a calculation, you will find that percentage of similarity has significantly increased.
But there's a serious problem. You have added an element of subjective interpretation to the data.
And that is only a small amount compared to what you can do with larger sequences. Long sequences from two organisms almost never can be perfectly aligned in parallel rows, without any breaks in the continuity of nucleotides. This opens the door to interpreter to selectively align nucleotides, as he would like to see them.
To put this into perspective let us see how 40 nucleotides of human DNA and 54 nucleotides of orangutan DNA can selectively be aligned. In the two alignments below, the first row represents the human sequence while the second one represents the orangutan sequence (5):
Note that the order of nucleotides are exactly the same in the two alignments. But the number of indels and SNPs change significantly between the two interpretations. And while this example compares 40 and 54 nucleotide long chains, the number of probabilities that may be interpreted other than what they really are significantly increases in a comparison between the complete human and orangutan genomes, which comprise billions of nucleotides.
Evolutionists' puzzle
With the advent of comparative genomic analysis, it has been a cliché for evolutionists to say that the genetic analyses will be able to provide
the final answer to the question "What makes us human?", or in other words, that all features of a human being could be accounted for at the DNA level. The first comprehensive comparison of the human and chimp genomes is in hand but it does not seem to be of a clue, let alone provide an answer. This can be observed in news accounts reporting the study. Robert Waterston, director of genome sciences at the University of Washington and a member of the consortium says:
[Genetically] We're not that different. But we have language, cars, espresso machines and psychotherapy. How could all that result from just a comparatively small number of genetic changes in the overall blueprint? (6)
True. How can a small number of genetic differences place the chimpanzees in a forest while putting scientists, on the other hand, in a research consortium to study the chimpanzee genome? Obviously, human beings, who possess reason and feelings, cannot be reduced to genes. This leaves evolutionists unanswered. Svante Pääbo of the Max Planck Institute of Evolutionary Anthropology in Leipzig, Germany, a co-author on one Nature paper is reported as saying:
We cannot see in this why we are phenotypically so different from the chimps. Part of the secret is hidden in there, but we don't understand it yet. (7)
Collins, of the National Human Genome Research Institute, points out that it is erroneous to seek the answer to the question "What makes us human?" merely at the molecular level:
"The real question about what it takes to be human is more than a biological question, it's also a theological question," Collins said. DNA "may not tell us 'How do we know what's right and wrong?' and 'What's the human spirit, anyway?'" (8)
What to understand from the Chimpanzee Genome Project?
There is long way to go for a comprehensive understanding of the human and chimpanzee genetics. This latest comparison study has merely provided the scientists with raw data. As Ajit Varki of the University of California, San Diego, puts it:
[A] genome is like the periodic table of the elements… By itself it doesn't tell you how things work--it's the first step along a long road. (9)
First of all, as a general principle, data does not speak for itself; it is interpreted. Suppose that you are asked whether a given blue cube looks more like a blue pyramid or a bigger red cube. Your answer will differ based on which criterion you will choose; color or shape. The point that should be remembered about this study is that genetic differences are much more complex than what the evolution propagandists would have us believe by such descriptions as "99% similarity." Once other types of genetic variations are taken into account, this percentage significantly decreases. Yet, still, this last interpretation too seems to be overshadowed by evolutionist bias. An internationally respected biochemist Fazale Rana, PhD, denies even the 96% similarity as follows:
[W]hat we are seeing here is a scientific shell game… Researchers are manipulating the outcomes to try and show more similarities between chimps and humans than are actually there by focusing on a single type of genetic difference. When scientists take into account all the types of genetic differences and do a more global comparison, the similarities drop from 96% to about 85%. (10)
Secondly, we see once again that as there is gain in scientific knowledge, evolutionists experience loss. This is how the claims of vestigial organs and junk DNA were abandoned. These claims were based on an erroneous reasoning: "We don't know their functions, so they must be functionless." With the advance in scientific understanding of them, however, it was understood that the evolutionist claims were severe errors based on ignorance. The genetic similarity propaganda is going through the same process today. Scientists now see that the previous interpretations on genetic similarity were based on a superficial, hasty, clumsy and deceptive approach.
Thirdly, and most importantly, a difference of 40 million bases would fill 10,000 pages, if each base represented a letter. (11) Believing that such genetic difference accumulated as a result of nature's unconscious forces and coincidences is like believing that tens of thousands of random changes on the electronic edition of a medical encyclopedia would add new information, transforming it into an encyclopedia of physics rather than turning it into a meaningless mass of letters.
The myth of evolution
The tale of the ape-like creature which descended from the trees, adapted to a new habitat, gradually acquired new biological features and eventually turned into a perfect human being is the greatest nonsense of the modern culture. Interestingly, however, genetic researchers seek for the traces of this myth in the human and chimpanzee genomes, believing that their own scientific minds are a product of coincidences and purposeless natural phenomena. What logical reason could there be to believe in this false faith coming from a mind which tries to account for itself as a product of chemical processes?
None, of course.
The theory of evolution is a deception concocted to uncover the fact of creation. Humans and chimpanzees did not evolve; they are perfect beings created by God, the Creator of all.
1 The Chimpanzee Sequencing and Analysis Consortium 2005. "Initial sequence of the chimpanzee genome and comparison with the human genome," Nature 437:69-87.
2 New Genome Comparison Finds Chimps, Humans Very Similar at the DNA Level, NIH News, 31 August 2005, http://www.genome.gov/15515096
3 Michael Hopkin, "Chimpanzee joins the genome club", news@nature.com, 31 August 2005, http://npg.nature.com/news/2005/050829/full/050829-9.html
4 Jonathan Marks, "What It Means to be 98% Chimpanzee", University of California Press, 2002, p. 25
5 Marks, ibid, p. 26
6 Tom Paulson, "Chimp, human DNA comparison finds vast similarities, key differences", Seattle-Post Intelligencer, 1 September 2005, http://seattlepi.nwsource.com/local/238852_chimp01.html
7 Elizabeth Culotta, "GENOMICS: Chimp Genome Catalogs Differences With Humans", Science, Vol 309, Issue 5740, 1468-1469, 2 September 2005
8 Karen Kaplan, "Man, Chimp Separated by Dab of DNA", The LA Times, 1 September 2005,
http://www.latimes.com/news/science/la-sci-chimp1sep01,1,6338683.story?coll=la-news-science
9 Culotta, "GENOMICS: Chimp Genome Catalogs Differences With Humans," Science
10 Kathleen Campbell, "Leading Biochemist Says Chimp Genome Project is Seriously Flawed," 2 September 2005, http://www.earnedmedia.org/cpr0902.htm
11 David A. DeWitt, Chimp genome sequence very different from man, 5 September 2005,
http://www.answersingenesis.org/docs2005/0905chimp.asp
Saturday, November 29, 2008
Friday, November 28, 2008
Choosing The Desired Wife
By: Ibrahim Abu Khalid
All praise is due to Allah, Lord of the worlds, the Merciful, the Hearer of supplications, and peace and blessings upon our beloved and humble prophet Muhammad,and upon his family and companions.
When marriage is spoken of during these "modern" times, Muslims become horrified, conjuring images of an arranged marriage, trying to find that "perfect" companion, how much of a financial burden it will become, and so on. The reality is that Islam came to solve these problems, not exacerbate them, yet unfortunately we have integrated our local traditions and customs with Islam so that marriage has become a major concern for a man rather than a delightful experience.
When living in a free, perverted and corrupt Western society, the Muslim male youth finds many temptations and tests, as a result of mixing with females, which he must face and overcome. He must constantly resist these temptations, which are thrown at him in the streets, on the media, and at work. And so the wisdom of the Prophet (s.a.w) echoes on, when he said: "O young men, those among you who can support a wife should marry, for it restrains the eyes from casting (evil glances), and preserves one from immorality..."
When seriously considering marriage, you must pose the question to yourself as to just what kind of wife you want, what her qualities should be in order to establish an Islamic and peaceful household, and how you will know who she is.
As Muslims, we believe that Allah wants the best for us, and that His Prophet (s.a.w) illustrated this through his own life. So note that by following the advise of our own Creator, and that of His beloved servant, we can only be successful.
WHO TO MARRY
Islam is clear on the kind of wife you should be seeking. The Prophet (s.a.w) said: "A woman may be married for four reasons: for her property, her status, her beauty, and her religion; so try to get one who is religious, may you be blessed." This specifically defines just what kind of a companion we are seeking, for if we marry her for anything other than her religious piety, our marriage is bound to fall into misery.
True, beauty and charm is hard to resist, yet beauty does not last forever and does not guarantee you her obedience and religiousness. Financial status is dynamic, and so is worldly status, yet religion strongly establishes a household, and it may be that through your intention of marrying her for her religion, the rest is given to you anyway. In another hadith, the Prophet (s.a.w) said: "The whole world is a provision, and the best object of benefit of the world is the pious woman." Imagine! Nothing in this world is as valuable as a pious woman! This point has been stressed many times by Rasulallah (s.a.w), who himself, when asked what three things he loved the most, mentioned a pious woman. Once the following ayah was revealed: "They who hoard up gold and silver and do not spend it in the way of Allah, unto them give tidings of a painful doom. On that day when it will (all) be heated in the fire of Jahannam, and their foreheads and flanks and their backs will be branded therewith (and it will be said to them): 'Here is what you hoarded for yourselves, now taste of what you used to hoard' "[al-Taubah: 34-35]. Umar (r.a.a) has been quoted to say that, when this ayah was revealed, he approached the Prophet (s.a.w), submitting that the ayah weighed heavily on the minds of the Sahaba. Rasulallah (s.a.w) replied that the best thing to be treasured is the devoted wife who causes pleasure when seen, obeys orders instantly and takes full care of herself and her husbands property when he is away. Abu Bakr once asked Rasulallah (s.a.w) what was the best thing to be treasured, and he (s.a.w) replied: "the tongue in remembrance of Allah, the heart filled with thanks to Allah, and a pious wife who helps in virtuous deeds". Look at how valuable such a woman is in the sight of Allah! How can a man live unhappily with such a person.
QUALITIES OF THE PIOUS WOMAN
Alright, you say, you've convinced me, but what actually makes her a pious woman? The answer is simple: Allah himself has described those qualities most loved by Him in the Qur'an, and in the ahadith there are numerous accounts of the virtuous attributes of a pious woman.
The following are some ayahs on the attributes of the wife you should be seeking, so note those fine and appreciative qualities. The following are some ayahs on the attributes of the wife you should be seeking, so note those fine and appreciative qualities. "And women of purity are for men of purity, and men of purity are for women of purity"[s.24;v.26]
"Therefore the righteous women are devoutly obedient, and guard in (the husbands) absence what Allah would have them guard"[s.4;v.34]
"It may be, if he divorced you (all), that Allah will give him in exchange consorts better than you, who submit (Muslims), who believe, who are devout, who turn to Allah in repentance, who worship (in humility), who travel (for faith) and fast..."[s.66;v.5].
And then, in surah Ahzab, is a full list of those qualities loved by Allah, qualities which by the way should be evident in both males and females. So, my dear brother, choose her for the following attributes:
A Muslim woman
A believing woman
A devout woman
A true woman
A woman who is patient and constant
A woman who humbles herself
A woman who gives charity
A woman who fasts and denies herself
A woman who guards her chastity
A woman who engages much in Allah's praise.
Among the four known perfect women was Maryam. She was loved by Allah because of her religious qualities: "O Maryam! Worship your Lord: prostrate yourself, and bow down (in prayer) with those who bow down"[s.3;v.43]. Another was the wife of Pharaoh: "And Allah sets forth, as an example to those who believe, the wife of Pharaoh: behold she said: 'O my Lord, build for me, in nearness to Thee, a mansion in the Garden' "[s.66;v.11].
The Prophet (s.a.w) loved his wives because of their religious qualities. Aisha once related the fine qualities of Zainab: "(Zainab) was the one who was somewhat equal in rank with me in the eyes of Allah's Messenger (s.a.w), and I have never seen a woman more advanced in religious piety than Zainab, more God-conscious, more truthful, more alive to the ties of blood, more generous and having more sense of self-sacrifice in practical life and having more charitable disposition and thus more closer to Allah, the Exalted, than her." Ahh, you think, but you'll never find such a woman! Well, if that was true, Allah would not have described her in the first place, and furthermore those qualities were emanating from the women described above. Islam deals with reality, not fiction. Sure, the perfect woman doesn't exist, yet "if you take a dislike to them, it may be that you dislike a thing, and Allah brings about through it a great deal of good"[s.4;v.19]. Remember also that you are not perfect either.
KNOWING WHO SHE IS
To find that pious woman, there are two steps to be taken, and that firstone relies on your personal observation. In surah Nisaa, Allah asks the believing women that they should "lower their gaze and guard their modesty; that they should not display their beauty and ornaments," and also that they "should not strike their feet in order to draw attention to their hidden ornaments"[s.24;v.31]. If you notice a woman acting modestly, being not too obvious through her actions (by lowering her voice when around men), one who attempts to hide her attractions (which includes her external beauty as well as her internal charms), then you know she has some of those precious qualities. When you see a woman unashamedly flirting, unconcerned about her revealing clothes, and freely converses with males- keep far, far away. I'm sure when you get married you want your wife to devote her love to you, not to twenty other "just good friends".
Through simple observation, you can get a glimpse of her nature; for example, the way she stands when conversing, how she maintains eye-contact, her clothes, where she spends her time etc. Look for her strong points, and don't stress on her weak ones.
Yet, after all this, we still have to come to the most important topic. You can look all you want at her, set a private investigator to track her movements, read her diaries (all of which I consider extreme and unIslamic), yet, my dear brother, no-one knows her heart and intentions, no-one knows whether she will turn sour or more religious, or whether you are suitable for each other, except for Allah.
TRUST IN ALLAH
We are choosing our wife for her permanent values; namely her religious devotions, moral integrity, character etc. But believe me, if we try ourselves to combine a marriage, we are almost sure to fail, because we have no knowledge.
Allah loves a servant when he puts his trust in Him. When we do so, it is illustrating how we rely upon Him for help, and proving our sincerity to Him, establishing that we recognise His infinite knowledge and wisdom.
Islam is likened to being as a house, and in my estimation nothing cements that house together as well as putting our trust in Allah.
It is related on the authority of Jabir ibn 'Abdullah that the Prophet (s.a.w) used to teach his companions to seek, through a special du'a (known as an istikharah), the guidance of Allah in all matters which affected them. Rasulallah (s.a.w) said: "When you are confused about what you should do in a certain situation, then pray two rak'at of nafl salaat and read the following du'a (du'a of istikharah)."
I am surprised at the criticisms thrown at this du'a, and of its negligence. We are humans, powerless in this sphere of life, knowledgeable only enough to survive. So why shouldn't we turn to Allah and seek His perfect help whenever we require it? Allah responds to the call of His servant when he asks for guidance, and we are after all seeking to do something in order to please Him.
Many wrong notions exist concerning istikharah. Many Muslims will pray, read the du'a, and run to bed expecting to see a dream showing them their future wife, what her favourite colour is, and some other weird fantasy. That is not the purpose of this salaat.
The results of an istikharah can take many forms. Basically, you go by your feelings, whether you now feel more favourable or not. Also, you may notice events have changed, either for or against you. Finally, as a wonderful gift from Allah, you may be blessed with a dream. Note that you must follow the results of an istikharah, because not doing so is tantamount to rejecting Allah's guidance once you've asked for it. Also, you should firstly clear your mind, not have your mind already decided, and then afterwards follow the results willingly.
The Prophet (s.a.w) once sent Zainab a proposal of marriage. She refused to accept the proposal straight away, expressing her intention to refer the matter to Allah: "I do not do anything until I solicit the will of my Lord." Allah, the Responsive, answered her plea for help and revealed an ayah approving of the marriage. We may seem shocked at her refusal to accept a proposal from what is the best husband any woman can have, yet she was just recognising that it is Allah who knows how successful such a marriage will be, and as a sign of appreciation, that reply is now preserved in our Holy Book: al Qur'an.
The Prophet (s.a.w) once said to Aisha: "I saw you in a dream for three nights when an angel brought you to me in a silk cloth and he said: 'Here is your wife', and when I removed (the cloth) from your face, lo, it was yourself, so I said: 'if this is from Allah, let Him carry it out' ".
Marriage is a serious step, and requires the right attitude. If marriage completes half our faith, shouldn't that half be the best half? A woman married for the wrong reasons can only weaken the Muslim household. Consider that she will be your life-long companion, the rearer of your children. Don't marry her for her worldly wealth, but for her wealth in Islamic wisdom and knowledge. Her status in this life is but illusionary, so choose her for her status in the sight of Allah. Beauty is but superficial, but the beauty of Iman is transcendent.
When asking Allah for a wife, call upon Him by His beautiful names, as He has commanded us: "For Allah are certain and dignified names: therefore call upon Him by them"[s.7;v.189]. Ask for a companion who is devout, pious, patient and so on. Be among those who say: "Our Lord, may our spouses and our offspring be a joy to our eyes and make us leaders of the righteous"[al-Furqan,74].
I cannot provide a better conclusion than saying that you must put your trust in Allah. You must have trust in His concern for us, and His ability to help us. Allah says: "Put your trust in Allah, for Allah loves those who put their trust in Him"[s.3;v.159].
May Allah help us in our sincere efforts in following His commandments and the way of His beloved servant, and provide us with wives whom He loves. "When my servants ask you concerning Me, I am indeed close (to them): I respond to the prayer of every supplicant when he calls on Me: let them also, with a will, listen to my call, and believe in Me: that they may walk in the right way"[al-Baqarah,v.186].
All praise is due to Allah, Lord of the worlds, the Merciful, the Hearer of supplications, and peace and blessings upon our beloved and humble prophet Muhammad,and upon his family and companions.
When marriage is spoken of during these "modern" times, Muslims become horrified, conjuring images of an arranged marriage, trying to find that "perfect" companion, how much of a financial burden it will become, and so on. The reality is that Islam came to solve these problems, not exacerbate them, yet unfortunately we have integrated our local traditions and customs with Islam so that marriage has become a major concern for a man rather than a delightful experience.
When living in a free, perverted and corrupt Western society, the Muslim male youth finds many temptations and tests, as a result of mixing with females, which he must face and overcome. He must constantly resist these temptations, which are thrown at him in the streets, on the media, and at work. And so the wisdom of the Prophet (s.a.w) echoes on, when he said: "O young men, those among you who can support a wife should marry, for it restrains the eyes from casting (evil glances), and preserves one from immorality..."
When seriously considering marriage, you must pose the question to yourself as to just what kind of wife you want, what her qualities should be in order to establish an Islamic and peaceful household, and how you will know who she is.
As Muslims, we believe that Allah wants the best for us, and that His Prophet (s.a.w) illustrated this through his own life. So note that by following the advise of our own Creator, and that of His beloved servant, we can only be successful.
WHO TO MARRY
Islam is clear on the kind of wife you should be seeking. The Prophet (s.a.w) said: "A woman may be married for four reasons: for her property, her status, her beauty, and her religion; so try to get one who is religious, may you be blessed." This specifically defines just what kind of a companion we are seeking, for if we marry her for anything other than her religious piety, our marriage is bound to fall into misery.
True, beauty and charm is hard to resist, yet beauty does not last forever and does not guarantee you her obedience and religiousness. Financial status is dynamic, and so is worldly status, yet religion strongly establishes a household, and it may be that through your intention of marrying her for her religion, the rest is given to you anyway. In another hadith, the Prophet (s.a.w) said: "The whole world is a provision, and the best object of benefit of the world is the pious woman." Imagine! Nothing in this world is as valuable as a pious woman! This point has been stressed many times by Rasulallah (s.a.w), who himself, when asked what three things he loved the most, mentioned a pious woman. Once the following ayah was revealed: "They who hoard up gold and silver and do not spend it in the way of Allah, unto them give tidings of a painful doom. On that day when it will (all) be heated in the fire of Jahannam, and their foreheads and flanks and their backs will be branded therewith (and it will be said to them): 'Here is what you hoarded for yourselves, now taste of what you used to hoard' "[al-Taubah: 34-35]. Umar (r.a.a) has been quoted to say that, when this ayah was revealed, he approached the Prophet (s.a.w), submitting that the ayah weighed heavily on the minds of the Sahaba. Rasulallah (s.a.w) replied that the best thing to be treasured is the devoted wife who causes pleasure when seen, obeys orders instantly and takes full care of herself and her husbands property when he is away. Abu Bakr once asked Rasulallah (s.a.w) what was the best thing to be treasured, and he (s.a.w) replied: "the tongue in remembrance of Allah, the heart filled with thanks to Allah, and a pious wife who helps in virtuous deeds". Look at how valuable such a woman is in the sight of Allah! How can a man live unhappily with such a person.
QUALITIES OF THE PIOUS WOMAN
Alright, you say, you've convinced me, but what actually makes her a pious woman? The answer is simple: Allah himself has described those qualities most loved by Him in the Qur'an, and in the ahadith there are numerous accounts of the virtuous attributes of a pious woman.
The following are some ayahs on the attributes of the wife you should be seeking, so note those fine and appreciative qualities. The following are some ayahs on the attributes of the wife you should be seeking, so note those fine and appreciative qualities. "And women of purity are for men of purity, and men of purity are for women of purity"[s.24;v.26]
"Therefore the righteous women are devoutly obedient, and guard in (the husbands) absence what Allah would have them guard"[s.4;v.34]
"It may be, if he divorced you (all), that Allah will give him in exchange consorts better than you, who submit (Muslims), who believe, who are devout, who turn to Allah in repentance, who worship (in humility), who travel (for faith) and fast..."[s.66;v.5].
And then, in surah Ahzab, is a full list of those qualities loved by Allah, qualities which by the way should be evident in both males and females. So, my dear brother, choose her for the following attributes:
A Muslim woman
A believing woman
A devout woman
A true woman
A woman who is patient and constant
A woman who humbles herself
A woman who gives charity
A woman who fasts and denies herself
A woman who guards her chastity
A woman who engages much in Allah's praise.
Among the four known perfect women was Maryam. She was loved by Allah because of her religious qualities: "O Maryam! Worship your Lord: prostrate yourself, and bow down (in prayer) with those who bow down"[s.3;v.43]. Another was the wife of Pharaoh: "And Allah sets forth, as an example to those who believe, the wife of Pharaoh: behold she said: 'O my Lord, build for me, in nearness to Thee, a mansion in the Garden' "[s.66;v.11].
The Prophet (s.a.w) loved his wives because of their religious qualities. Aisha once related the fine qualities of Zainab: "(Zainab) was the one who was somewhat equal in rank with me in the eyes of Allah's Messenger (s.a.w), and I have never seen a woman more advanced in religious piety than Zainab, more God-conscious, more truthful, more alive to the ties of blood, more generous and having more sense of self-sacrifice in practical life and having more charitable disposition and thus more closer to Allah, the Exalted, than her." Ahh, you think, but you'll never find such a woman! Well, if that was true, Allah would not have described her in the first place, and furthermore those qualities were emanating from the women described above. Islam deals with reality, not fiction. Sure, the perfect woman doesn't exist, yet "if you take a dislike to them, it may be that you dislike a thing, and Allah brings about through it a great deal of good"[s.4;v.19]. Remember also that you are not perfect either.
KNOWING WHO SHE IS
To find that pious woman, there are two steps to be taken, and that firstone relies on your personal observation. In surah Nisaa, Allah asks the believing women that they should "lower their gaze and guard their modesty; that they should not display their beauty and ornaments," and also that they "should not strike their feet in order to draw attention to their hidden ornaments"[s.24;v.31]. If you notice a woman acting modestly, being not too obvious through her actions (by lowering her voice when around men), one who attempts to hide her attractions (which includes her external beauty as well as her internal charms), then you know she has some of those precious qualities. When you see a woman unashamedly flirting, unconcerned about her revealing clothes, and freely converses with males- keep far, far away. I'm sure when you get married you want your wife to devote her love to you, not to twenty other "just good friends".
Through simple observation, you can get a glimpse of her nature; for example, the way she stands when conversing, how she maintains eye-contact, her clothes, where she spends her time etc. Look for her strong points, and don't stress on her weak ones.
Yet, after all this, we still have to come to the most important topic. You can look all you want at her, set a private investigator to track her movements, read her diaries (all of which I consider extreme and unIslamic), yet, my dear brother, no-one knows her heart and intentions, no-one knows whether she will turn sour or more religious, or whether you are suitable for each other, except for Allah.
TRUST IN ALLAH
We are choosing our wife for her permanent values; namely her religious devotions, moral integrity, character etc. But believe me, if we try ourselves to combine a marriage, we are almost sure to fail, because we have no knowledge.
Allah loves a servant when he puts his trust in Him. When we do so, it is illustrating how we rely upon Him for help, and proving our sincerity to Him, establishing that we recognise His infinite knowledge and wisdom.
Islam is likened to being as a house, and in my estimation nothing cements that house together as well as putting our trust in Allah.
It is related on the authority of Jabir ibn 'Abdullah that the Prophet (s.a.w) used to teach his companions to seek, through a special du'a (known as an istikharah), the guidance of Allah in all matters which affected them. Rasulallah (s.a.w) said: "When you are confused about what you should do in a certain situation, then pray two rak'at of nafl salaat and read the following du'a (du'a of istikharah)."
I am surprised at the criticisms thrown at this du'a, and of its negligence. We are humans, powerless in this sphere of life, knowledgeable only enough to survive. So why shouldn't we turn to Allah and seek His perfect help whenever we require it? Allah responds to the call of His servant when he asks for guidance, and we are after all seeking to do something in order to please Him.
Many wrong notions exist concerning istikharah. Many Muslims will pray, read the du'a, and run to bed expecting to see a dream showing them their future wife, what her favourite colour is, and some other weird fantasy. That is not the purpose of this salaat.
The results of an istikharah can take many forms. Basically, you go by your feelings, whether you now feel more favourable or not. Also, you may notice events have changed, either for or against you. Finally, as a wonderful gift from Allah, you may be blessed with a dream. Note that you must follow the results of an istikharah, because not doing so is tantamount to rejecting Allah's guidance once you've asked for it. Also, you should firstly clear your mind, not have your mind already decided, and then afterwards follow the results willingly.
The Prophet (s.a.w) once sent Zainab a proposal of marriage. She refused to accept the proposal straight away, expressing her intention to refer the matter to Allah: "I do not do anything until I solicit the will of my Lord." Allah, the Responsive, answered her plea for help and revealed an ayah approving of the marriage. We may seem shocked at her refusal to accept a proposal from what is the best husband any woman can have, yet she was just recognising that it is Allah who knows how successful such a marriage will be, and as a sign of appreciation, that reply is now preserved in our Holy Book: al Qur'an.
The Prophet (s.a.w) once said to Aisha: "I saw you in a dream for three nights when an angel brought you to me in a silk cloth and he said: 'Here is your wife', and when I removed (the cloth) from your face, lo, it was yourself, so I said: 'if this is from Allah, let Him carry it out' ".
Marriage is a serious step, and requires the right attitude. If marriage completes half our faith, shouldn't that half be the best half? A woman married for the wrong reasons can only weaken the Muslim household. Consider that she will be your life-long companion, the rearer of your children. Don't marry her for her worldly wealth, but for her wealth in Islamic wisdom and knowledge. Her status in this life is but illusionary, so choose her for her status in the sight of Allah. Beauty is but superficial, but the beauty of Iman is transcendent.
When asking Allah for a wife, call upon Him by His beautiful names, as He has commanded us: "For Allah are certain and dignified names: therefore call upon Him by them"[s.7;v.189]. Ask for a companion who is devout, pious, patient and so on. Be among those who say: "Our Lord, may our spouses and our offspring be a joy to our eyes and make us leaders of the righteous"[al-Furqan,74].
I cannot provide a better conclusion than saying that you must put your trust in Allah. You must have trust in His concern for us, and His ability to help us. Allah says: "Put your trust in Allah, for Allah loves those who put their trust in Him"[s.3;v.159].
May Allah help us in our sincere efforts in following His commandments and the way of His beloved servant, and provide us with wives whom He loves. "When my servants ask you concerning Me, I am indeed close (to them): I respond to the prayer of every supplicant when he calls on Me: let them also, with a will, listen to my call, and believe in Me: that they may walk in the right way"[al-Baqarah,v.186].
Quran Translation
The difference between an Islamic State and a secular state is that in an Islamic State, affairs are conducted within limits laid down by the Quran. Nobody has the right to transgress these limits; in other words, the right to rule belongs to Allah Almighty alone. It is said in Surah Yusuf (12:40)
"Remember! The command is for none but Allah"
(18:26) "Nor does He share His Command with any one whosoever". If the right to rule is bestowed upon any person or a group of persons, whatever be their name, that shall amount to ascribing partners with Allah. No one, how highly placed he may be, even as high as a Messenger of Allahe, has the right to make people subservient to himself. Surah Aal-e-Imra
"It is not for any human being unto whom Allah Almighty has given the Book and wisdom and the Divine Message, that he should afterwards have said unto mankind, 'Obey me instead of Allah'. He should rather say, 'You should be amongst those who are subservient to Allah Almighty by following His Book which you study and teach others'."
Be it clear, that it is the Messenger of Allah Almighty who first receives the Book, then he delivers it to others. That is how the Book of Allah Almighty reaches the common man. The Quran was initially revealed to the 'Nabi'e. Later it became inherited by Muslim Ummah. It is said in Surah Faatir (35:32)
"Remember! The command is for none but Allah"
(18:26) "Nor does He share His Command with any one whosoever". If the right to rule is bestowed upon any person or a group of persons, whatever be their name, that shall amount to ascribing partners with Allah. No one, how highly placed he may be, even as high as a Messenger of Allahe, has the right to make people subservient to himself. Surah Aal-e-Imra
"It is not for any human being unto whom Allah Almighty has given the Book and wisdom and the Divine Message, that he should afterwards have said unto mankind, 'Obey me instead of Allah'. He should rather say, 'You should be amongst those who are subservient to Allah Almighty by following His Book which you study and teach others'."
Be it clear, that it is the Messenger of Allah Almighty who first receives the Book, then he delivers it to others. That is how the Book of Allah Almighty reaches the common man. The Quran was initially revealed to the 'Nabi'e. Later it became inherited by Muslim Ummah. It is said in Surah Faatir (35:32)
Sunday, November 9, 2008
The Challenge for Muslim Women on the road from Cairo to Beijing
[Again, please note that "This article is excerpted with permission from the paper she presented at the IPPF Inter-Regional Workshop on 'Women in Islam: Human Rights and Family Planning', Tunis, July 1995." The following comes at the end of the excerpted article. Thanks].
The United Nations Conference on Population and Development, held in Cairo, in September 1994, was an extremely important landmark in raising global consciousness with regards to a number of issues which are central to the lives of women. The Conference was particularly momentous for Muslim women who participated in record numbers in this Conference which was held in one of the most important capitals of the Muslim world. The presence in Cairo of Al-Azhar University, the oldest University in the world, whose "fatwas" or religious proclamations carry much weight amongst Muslims, added further significance to the venue of this Conference.
In an opening session of the Conference, three male Professors representing the Al-Azhar University, presented what were labelled "Muslim viewpoints" on the subject of "Religion, Population and Development". Only a small part of their presentations, however, dealt with the topic of Population and Development which was the subject of the Conference. After stating that Islam was not against family planning but that it allowed abortion only to save the mother's life or health, the speakers focused on the status or position of women in the Islamic tradition. The purpose of this panel presentation by high-powered representatives of the most prestigious Muslim University in the world, was to pre-empt any discussion on the subject of Muslim women by making the "privileged" position of women in Islam clear to both the Western media (which stereotypes Muslim women as "poor and oppressed") and to Muslim women themselves.
In interventions from the floor, however, the "Muslim viewpoints" represented by the three male Professors of the Al-Azhar University were questioned as voices of Muslim women were conspicuous by their absence in the panel of presenters. Muslim women demanded "equal time" and they got that and more - in subsequent days when a number of sessions were held at the NGO Forum in which Muslim women figured significantly and in which women-related issues were explicated by women themselves.
Women's identification with body rather than with mind and spirit is a common feature of many religious, cultural and philosophical traditions. However, though women have, traditionally, been identified with body, they have not been seen as "owners" of their bodies. The issue of who controls women's bodies - men, the State, the Church, the Community, or women - has been one of the most important underlying issues of the Cairo Conference. The fact that Muslim women forcefully challenged the traditional viewpoint not only with regards to women's identification with body, but also with regards to the control of the woman's body, indicates that Muslim women are no longer nameless, faceless or voiceless, and that they are ready to stand up and be counted.
It has now been accepted globally that issues which may appear to pertain primarily to a woman's body, namely that of contraception and abortion, cannot be looked at in isolation from the larger factor of women's overall development as human beings. However, as pointed out by a number of persons and agencies, the primary focus of the Cairo Conference was on "population" issues focusing on the body, rather than on "development" issues which focus on the whole person.
The challenge before women in general, and Muslim women in particular, is to shift from the re-active mind set in which it is necessary for women to assert their autonomy over their bodies in the face of strong opposition from patriarchal structures and systems of thought and behaviour, to a pro-active mind set in which they can, finally, begin to speak of themselves as full and autonomous human beings who have not only a body, but also a mind and a spirit. What do Muslim women - who along with Muslim men have been designated as God's vicegerent on earth by the Qur'an - understand to be the meaning of their lives? Reacting against the Western model of human liberation no longer suffices, as a pro-active orientation requires a positive formulation of one's goals and objectives. The critical issue which Muslim women are called upon to reflect on, with utmost seriousness, between the Conferences at Cairo and Beijing, is: what kind of model of self-actualization can be developed within the framework of normative Islam which takes account of Qur'anic ideals as well as the realities of the contemporary Muslim world?
Santayana had remarked with acute insight that those who do not know their history are destined to repeat it. Until such time as the vast majority of Muslim women remain unaware of the religious ideas and attitudes which constitute the matrix in which their lives are rooted, it is not possible to usher in a new era and create a new history in which the Qur'anic vision of gender-justice and equity becomes a reality.
Dr. Riffat Hassan is Professor of the Religious Studies Programme at the University of Louisville, Kentucky. This article is excerpted with permission from the paper she presented at the IPPF Inter-Regional Workshop on 'Women in Islam: Human Rights and Family Planning', Tunis, July 1995.
The United Nations Conference on Population and Development, held in Cairo, in September 1994, was an extremely important landmark in raising global consciousness with regards to a number of issues which are central to the lives of women. The Conference was particularly momentous for Muslim women who participated in record numbers in this Conference which was held in one of the most important capitals of the Muslim world. The presence in Cairo of Al-Azhar University, the oldest University in the world, whose "fatwas" or religious proclamations carry much weight amongst Muslims, added further significance to the venue of this Conference.
In an opening session of the Conference, three male Professors representing the Al-Azhar University, presented what were labelled "Muslim viewpoints" on the subject of "Religion, Population and Development". Only a small part of their presentations, however, dealt with the topic of Population and Development which was the subject of the Conference. After stating that Islam was not against family planning but that it allowed abortion only to save the mother's life or health, the speakers focused on the status or position of women in the Islamic tradition. The purpose of this panel presentation by high-powered representatives of the most prestigious Muslim University in the world, was to pre-empt any discussion on the subject of Muslim women by making the "privileged" position of women in Islam clear to both the Western media (which stereotypes Muslim women as "poor and oppressed") and to Muslim women themselves.
In interventions from the floor, however, the "Muslim viewpoints" represented by the three male Professors of the Al-Azhar University were questioned as voices of Muslim women were conspicuous by their absence in the panel of presenters. Muslim women demanded "equal time" and they got that and more - in subsequent days when a number of sessions were held at the NGO Forum in which Muslim women figured significantly and in which women-related issues were explicated by women themselves.
Women's identification with body rather than with mind and spirit is a common feature of many religious, cultural and philosophical traditions. However, though women have, traditionally, been identified with body, they have not been seen as "owners" of their bodies. The issue of who controls women's bodies - men, the State, the Church, the Community, or women - has been one of the most important underlying issues of the Cairo Conference. The fact that Muslim women forcefully challenged the traditional viewpoint not only with regards to women's identification with body, but also with regards to the control of the woman's body, indicates that Muslim women are no longer nameless, faceless or voiceless, and that they are ready to stand up and be counted.
It has now been accepted globally that issues which may appear to pertain primarily to a woman's body, namely that of contraception and abortion, cannot be looked at in isolation from the larger factor of women's overall development as human beings. However, as pointed out by a number of persons and agencies, the primary focus of the Cairo Conference was on "population" issues focusing on the body, rather than on "development" issues which focus on the whole person.
The challenge before women in general, and Muslim women in particular, is to shift from the re-active mind set in which it is necessary for women to assert their autonomy over their bodies in the face of strong opposition from patriarchal structures and systems of thought and behaviour, to a pro-active mind set in which they can, finally, begin to speak of themselves as full and autonomous human beings who have not only a body, but also a mind and a spirit. What do Muslim women - who along with Muslim men have been designated as God's vicegerent on earth by the Qur'an - understand to be the meaning of their lives? Reacting against the Western model of human liberation no longer suffices, as a pro-active orientation requires a positive formulation of one's goals and objectives. The critical issue which Muslim women are called upon to reflect on, with utmost seriousness, between the Conferences at Cairo and Beijing, is: what kind of model of self-actualization can be developed within the framework of normative Islam which takes account of Qur'anic ideals as well as the realities of the contemporary Muslim world?
Santayana had remarked with acute insight that those who do not know their history are destined to repeat it. Until such time as the vast majority of Muslim women remain unaware of the religious ideas and attitudes which constitute the matrix in which their lives are rooted, it is not possible to usher in a new era and create a new history in which the Qur'anic vision of gender-justice and equity becomes a reality.
Dr. Riffat Hassan is Professor of the Religious Studies Programme at the University of Louisville, Kentucky. This article is excerpted with permission from the paper she presented at the IPPF Inter-Regional Workshop on 'Women in Islam: Human Rights and Family Planning', Tunis, July 1995.
Religious Human Rights in the Qur'an
Given the centrality of the Qur'an to the lives of the majority of the more than one billion Muslims of the world, the critical question is: What, if anything, does the Qur'an say about human rights? I believe that the Qur'an is the Magna Carta of human rights and that a large part of its concern is to free human beings from the bondage of traditionalism, authoritarianism (religious, political, economic, or any other), tribalism, racism, sexism, slavery or anything else that prohibits or inhibits human beings from actualizing the Qur'anic vision of human destiny embodied in the classic proclamation: "Towards Allah is thy limit" (Surah 53: An-Najm: 42).
I offer an account of the Qur'an's affirmation of fundamental rights which all human beings ought to possess, because they are so deeply rooted in our humanness that their denial or violation is tantamount to a negation or degradation of that which makes us human. From the perspective of the Qur'an, these rights came into existence when we did; they were created, as we were, by God in order that our human potential could be actualized. These rights not only provide us with an opportunity to develop all our inner resources, but they also hold before us a vision of what God would like us to be: what God wants us to strive for and live for and die for. Rights created or given by God cannot be abolished by any temporal ruler or human agency. Eternal and immutable, they ought to be exercised since everything that God does is for "a just purpose."
RIGHT TO LIFE. The Qur'an upholds the sanctity and absolute value of human life and states in Surah 6: Al-An'am: 151:
do not take any human being's life¾(the life) which God has declared to be sacred -- otherwise than in (the pursuit of) justice: this has He enjoined upon you so that you might use your reason.
In Surah 5: Al-Ma'idah: 32, the Qur'an points out that, in essence, the life of each individual is comparable to that of an entire community and, therefore, should be treated with the utmost care: "We ordained for the Children of Israel that if anyone slew a person unless it be for murder or for spreading mischief in the land it would be as if he slew the whole people: And if any one saved a life, it would be as if he saved the life of the whole people."
RIGHT TO RESPECT. In Surah 17: Al-Isra':70, the Qur'an says: "Now, indeed, We have conferred dignity on the children of Adam." Human beings are deemed worthy of esteem because of all creation they alone chose to accept the "trust" of freedom of the will (Surah 33: Al-Ahzab: 72). Human beings can exercise freedom of the will because they possess the rational faculty, which is what distinguishes them from all other creatures (Surah 2: Al-Baqarah: 30-34). Though human beings can become "the lowest of the lowest," the Qur'an declares that they have been made "in the best of moulds" (Surah 95: At-Tin: 4-6), having the ability to think, to have knowledge of right and wrong, to do the good and to avoid the evil. Thus, on account of the promise which is contained in being human, namely, the potential to be God's vicegerent on earth, the humanness of all human beings is to be respected and considered to be an end in itself.
RIGHT TO JUSTICE. The Qur'an puts great emphasis on the right to seek justice and the duty to do justice. In Surah 5: Al-Ma'idah: 8, it tells the believers:
O you who have attained to faith! Be ever steadfast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of any one lead you into the sin of deviating from justice Be just: this is the closest to being God-conscious.
And again, in Surah 4: An-Nisa': 13f; the Qur'an emphasizes the importance of upholding justice:
O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye serve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.
In the context of justice, the Qur'an uses two concepts: "`adl" and "ihsan." Both are enjoined, and both are related to the idea of "balance," but they are not identical in meaning. "`Adl" is defined by A.A.A. Fyzee, a well known scholar of Islam, as "to be equal, neither more nor less." Explaining this concept, Fyzee wrote: "in a court of Justice the claims of the two parties must be considered evenly, without undue stress being laid upon one side or the other. Justice introducing the balance in the form of scales that are evenly balanced." "`Adl" was described in similar terms by Abu'l Kalam Azad, a famous translator of the Qur'an and noted writer, who stated: "What is justice but the avoiding of excess? There should be neither too much nor too little; hence the use of scales as the emblems of justice." Lest any one try to do too much or too little, the Qur'an points out that no human being can carry another's burden or attain anything without striving for it (Surah 53: An-Najm: 38-39).
Recognizing individual merit is a part of "`adl," the Qur'an teaches that merit is not determined by lineage, sex, wealth, worldly success, or religion, but by righteousness. Righteousness consists of both right "belief" ("iman") and just "action" ("`amal") as clearly indicated by Surah 2: Al-Baqarah: 177, which states:
It is not righteousness that ye turn your faces towards East or West; but it is righteousness to believe in God and the Last Day, and the Angels, and the Book, and the Messengers; to spend your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.
Surah 49: Al-Hujurat: 13 tells us: "The most honoured of you in the sight of Allah is (he who is) the most righteous of you." While Surah 4: An-Nisa': 95 distinguishes clearly between passive believers and those who strive in the cause of God:
Such of the believers as remain passive -- other than the disabled -- cannot be deemed equal to those who strive hard in God's cause with their possessions and their lives God has exalted those who strive hard with their possessions and their lives far above those who remain passive. Although God has promised the ultimate good unto all (believers), yet has God exalted those who strive hard above those who remain passive by (promising them) a mighty reward -- (many) degrees thereof -- and forgiveness of sins, and His grace; for God is indeed much-forgiving, a dispenser of grace.
Just as it is in the spirit of "`adl" that special merit be considered in the matter of rewards, so also special circumstances are to be considered in the matter of punishments. For instance, for crimes of unchastity the Qur'an prescribes identical punishments for a man or a woman who is proved guilty (Surah 24: An-Nur: 2), but it differentiates between different classes of women: for the same crime, a slave woman would receive half, and the Prophet's consort double, the punishment given to a "free" Muslim woman (Surah 4: An-Nisa':25; Surah 33: Al-Ahzab: 30). In making such a distinction, the Qur'an while upholding high moral standards, particularly in the case of the Prophet's wives whose actions have a normative significance for the community, reflects God's compassion for women slaves who were socially disadvantaged.
While constantly enjoining "`adl," the Qur'an goes beyond this concept to "ihsan," which literally means, "restoring the balance by making up a loss or deficiency." In order to understand this concept, it is necessary to understand the nature of the ideal society or community ("ummah") envisaged by the Qur'an. The word "ummah" comes from the root "umm" or "mother." The symbols of a mother and motherly love and compassion are also linked with the two attributes most characteristic of God, namely, "Rahim" and "Rahman," both of which are derived from the root "rahm," meaning "womb." The ideal "ummah" cares about all its members just as an ideal mother cares about all her children, knowing that all are not equal and that each has different needs. While showing undue favor to any child would be unjust, a mother who gives to a "handicapped" child more than she does to her other child or children, is not acting unjustly but exemplifying the spirit of "ihsan" by helping to make up the deficiency of a child who is unable to meet the requirements of life. Thus "ihsan" shows God's sympathy for the "disadvantaged" segments of human society (such as women, orphans, slaves, the poor, the infirm, and the minorities).
RIGHT TO FREEDOM. The Qur'an is deeply concerned about liberating human beings from every kind of bondage. Recognizing the human tendency toward dictatorship and despotism, the Qur'an says with clarity and emphasis in Surah 3: Al-`Imran: 79:
It is not (possible) that a man, to whom is given the Book, and Wisdom, and the Prophetic Office, should say to people: "Be ye my worshippers rather than Allah's." On the contrary (He would say): "Be ye worshippers of Him Who is truly the Cherisher of all."
The institution of human slavery is, of course, extremely important in the context of human freedom. Slavery was widely prevalent in Arabia at the time of the advent of Islam, and the Arab economy was based on it. Not only did the Qur'an insist that slaves be treated in a just and humane way (Surah 4: An Nisa': 36), but it continually urged the freeing of slaves. By laying down, in Surah 47: Muhammad: 4, that prisoners of war were to be set free, "either by an act of grace or against ransom," the Qur'an virtually abolished slavery since most slaves were prisoners of war. Because the Qur'an does not state explicitly that slavery is abolished, it does not follow that it is to be continued, particularly in view of the numerous ways in which the Qur'an seeks to eliminate this absolute evil. A Book which does not give a king or a prophet the right to command absolute obedience from another human being could not possibly sanction slavery in any sense of the word.
The greatest guarantee of personal freedom for a Muslim lies in the Qur'anic decree that no one other than God can limit human freedom (Surah 42: Ash-Shura: 21), and in the statement that "Judgment (as to what is right and what is wrong) rests with God alone" (Surah 12: Yusuf: 40). Since the principle of mutual consultation ("shura") is mandatory (Surah 42: Ash-Shura: 38), it is a Muslim's fundamental right, as well as responsibility, to participate in as many aspects of the community's life as possible.
The Qur'anic proclamation in Surah 2: Al-Baqarah: 256: "There shall be no coercion in matters of faith" guarantees freedom of religion and worship. This means that, according to Qur'anic teaching, non-Muslims, living in Muslim territories, should have the freedom to follow their own faith-traditions without fear or harassment. A number of Qur'anic passages state clearly that the responsibility of the Prophet Muhammad is to communicate the message of God and not to compel anyone to believe. The right to exercise free choice in matters of belief is unambiguously endorsed by the Qur'an in Surah 18: Al-Kahf: 29, which states: "The Truth is from your Lord: Let him who will believe, and let him who will, reject (it)."
The Qur'an also makes clear that God will judge human beings not on the basis of what they profess but on the basis of their belief and righteous conduct, as indicated by Surah 2: Al-Baqarah: 62 which states: "Those who believe (in the Qur'an) and those who follow the Jewish (scriptures), and the Christians and the Sabians, any who believe in God and the Last Day, and work righteousness, shall have their reward saith the Lord; on them shall be no fear, nor shall they grieve."
The Qur'an recognizes the right to religious freedom not only in the case of other believers in God, but also in the case of non-believers in God (if they are not aggressive toward Muslims). For instance, Surah 6: Al-An'am: 108 states:
Revile not ye those whom they call upon besides God, lest they out of spite revile God in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did.
In the context of the human right to exercise religious freedom, it is important to mention that the Qur'anic dictum, "Let there be no compulsion in religion" (Surah 2:Al-Baqarah: 256) applies not only to non-Muslims but also to Muslims. While those who renounced Islam after professing it and then engaged in "acts of war" against Muslims were to be treated as enemies and aggressors, the Qur'an does not prescribe any punishment for non-profession or renunciation of faith. The decision regarding a person's ultimate destiny in the hereafter rests with God.
This right to freedom includes the right to be free to tell the truth. The Qur'anic term for truth is "Haqq" which is also one of God's most important attributes. Standing up for the truth is a right and a responsibility which a Muslim may not disclaim even in the face of the greatest danger or difficulty (Surah 4: An-Nisa': 135). While the Qur'an commands believers to testify to the truth, it also instructs society not to harm persons so testifying (Sura 2: Al-Baqarah: 282).
RIGHT TO PRIVACY. The Qur'an recognizes the need for privacy as a human right and lays down rules for protecting an individual's life in the home from undue intrusion from within or without.
RIGHT TO PROTECTION FROM SLANDER, BACKBITING, AND RIDICULE. The Qur'an recognizes the right of human beings to be protected from defamation, sarcasm, offensive nicknames, and backbiting (Surah 49: Al-Hujurat: 11-12). It also states that no person is to be maligned on grounds of assumed guilt and that those who engage in malicious scandal-mongering will be grievously punished in both this world and the next (Surah 24: An-Nur: 16-19). Urging throughout that human beings should treat others with sensitivity and compassion, the Qur'an points out in Surah 4: An-Nisa': 148-149:
God loves not that evil should be noised abroad in public speech, except where injustice hath been done; for God is He who heareth and knoweth all things. Whether ye publish a good deed or conceal it or cover evil with pardon, verily God doth blot out (sins) and hath power (in the judgment of values).
RIGHT TO ACQUIRE KNOWLEDGE. The Qur'an puts the highest emphasis on the importance of acquiring knowledge. That knowledge has been at the core of the Islamic world view from the very beginning is attested to by Surah 96: Al-`Alaq: 1-5, which Muslims believe to the first revelation received by the Prophet Muhammad. This passage reads:
Proclaim! (or Read) in the name of thy Lord and Cherisher, who created, created man, out of a (mere) clot of congealed blood. Proclaim! And the Lord is Most Bountiful He who taught (the use of) the pen taught man that which he knew not.
Asking rhetorically if those without knowledge can be equal to those with knowledge (Surah 39: Az-Zumar: 9), the Qur'an exhorts believers to pray for advancement in knowledge (Surah 20: Ta-Ha: 114). The famous prayer of the Prophet Muhammad was "Allah grant me knowledge of the ultimate nature of things" and one of the best known of all traditions ("ahadith") is "Seek knowledge even though it be in China."
According to the Qur'anic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. The Qur'an emphasizes the importance of the pursuit of learning even at the time, and in the midst, of war, as indicated by Surah 9: At-Tawbah: 122, which states:
With all this, it is not desirable that all of the believers take the field (in time of war). From within every group in their midst some shall refrain from going to war, and shall devote themselves (instead) to acquiring a deeper knowledge of the Faith, and (thus be able to) teach their home-coming brethren, so that these (too) might guard themselves against evil.
RIGHT TO LEAVE ONE'S HOMELAND UNDER OPPRESSIVE CONDITIONS. According to Qur'anic teaching, a Muslim's ultimate loyalty must be to God and not to any territory. To fulfill his Prophetic mission, the Prophet Muhammad decided to leave his place of birth, Mecca, and emigrated to Medina. This event ("Hijrah") has great historical and spiritual significance for Muslims who are called upon to move away from their place of origin if it becomes an abode of evil and oppression where they cannot fulfill their obligations to God or establish justice. In a powerful passage in Surah 4: An-Nisa': 97-100, the Qur'an states:
When angels take the souls of those who die in sin against their souls, they say: "In what (plight) were ye?" They reply: "Weak and oppressed were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?" Such men will find their abode in Hell -- What an evil refuge! -- except those who are (really) weak and oppressed -- men, women, and children who have no means in their power, nor (a guide post) to direct their way. For these, there is hope that Allah will forgive for Allah doth blot out (sins) and forgive again and again. He who forsakes his home in the cause of Allah, finds in the earth many a refuge, wide and spacious: Should he die as a refugee from home from Allah and His Messenger, his reward becomes due and sure with Allah: And Allah is Oft-Forgiving, Most Merciful.
RIGHT TO DEVELOP ONE'S AESTHETIC SENSIBILITIES AND ENJOY THE BOUNTIES CREATED BY GOD. As pointed out by Muhammad Asad, "By declaring that all good and beautiful things of life, i.e., those which are not expressly prohibited -- are lawful to the believers, the Qur'an condemns, by implication, all forms of life-denying asceticism, world-renunciation and self-mortification." There is a great difference between the spirit of classical Greece with its contempt for sense-perception and the Qur'an which regards physical phenomena as "Signs of God." Some of the most memorable passages in the Qur'an point to the insight and wisdom which can be gained by reflecting on the myriad manifestations of God's creative activity all around us. The Qur'an tells Muslims that monasticism was not prescribed by God (Surah 57: A1-Hadid: 27). Though they are to remember that the hereafter is more important than the life on earth, Muslims are told to reject the negative view that it is wrong to enjoy the beauty and bounty of God's creation.
In Surah 7: Al-A`raf: 32, the Qur'an states:
Say: "Who is there to forbid the beauty which God has brought forth for His creatures, and the good things from among the means of sustenance?"
Say: "they are (lawful) in the life of this world unto all who have attained to faith -- to be theirs alone on Resurrection Day."
The right to develop one's aesthetic sensibilities so that one can appreciate beauty in all its forms, and the right to enjoy what God has provided for the nurture of humankind, are, thus, rooted in the life-affirming vision of the Qur'an.
RIGHT TO SUSTENANCE. As pointed out by Surah 11: Hud: 6, every living creature depends for its sustenance upon God. A cardinal concept in the Qur'an which underlies the socio-economic-political system of Islam is that the ownership of everything belongs not to any person, but to God. Since God is the universal creator, every creature has the right to partake of what belongs to God (Surah 6: Al-An am: 165; Surah 67: Al-Mulk: 15). This means that every human being has the right to a means of living and that those who hold economic or political power do not have the right to deprive others of the basic necessities of life by misappropriating or misusing resources which have been created by God for the benefit of humanity in general.
RIGHT TO WORK. According to Qur'anic teaching, every man and woman has the right to work, whether the work consists of gainful employment or voluntary service. The fruits of labor belong to the one who has worked for them -- regardless of whether it is a man or a woman. As Surah 4: An-Nisa': 32 states: "to men is allotted what they earn, and to women what they earn."
RIGHT TO "THE GOOD LIFE." The Qur'an upholds the right of the human being not only to life but to "the good life." This good life, made up of many elements, becomes possible when a human being is living in a just environment. According to Qur'anic teaching, justice is a prerequisite for peace, and peace is a prerequisite for human development. In a just society, all the earlier-mentioned human rights may be exercised without difficulty. In such a society, other basic rights such as the right to a secure place of residence, the right to the protection of one's personal possessions, the right to protection of one's covenants, and the right to move freely, also exist (see Surah 2: Al-Baqarah: 229; Surah: Al-`Imran: 17,77; Surah 5: Al-Ma'idah: 1; Surah 17: Al-Isra': 34; Surah 67: Al-Mulk: 15).
OTHER RIGHTS. Since Qur'anic teaching embraces every aspect of human life, it contains references to more human rights than can be mentioned in this short summary. Reference has been made in the foregoing account to the human rights which figure most importantly in the Qur'an and which continue to be of on-going interest and importance in contemporary Muslim societies. In addition to the rights mentioned in the foregoing, reference may also be made to the following: (1) the right to social and judicial autonomy for minorities; (2) the right to protection of one's holy places; and (3) the right to return to one's spiritual center. According to Surah 3: Al-`Imran: 96, Surah 5: Al-Ma'idah: 97, and Surah 22: Al-Hajj: 25, the "Ka'ba" in Mecca is the spiritual center of all humankind. It was here that the Prophet Ibrahim proclaimed the pilgrimage to all humankind, as pointed out by Surah 2: Al-Baqarah: 125, Surah 3: Al-`Imran: 96, and Surah 22: Al-Hajj: 26.
There are indications from across the world of Islam that an increasing number of Muslims are beginning to reflect seriously upon these teachings of the Qur'an as they become disenchanted with capitalism, communism, and Western democracy. As this reflection deepens, it is likely to lead to the realization that the supreme task entrusted to human beings by God, of being God's deputies on earth, can only be accomplished by establishing justice which the Qur'an regards as a prerequisite for authentic peace. Without the elimination of the inequities, inequalities, and injustices that pervade the personal and collective lives of human beings, it is not possible to talk about peace in Qur'anic terms. It is important to note that there is more Qur'anic legislation pertaining to the establishment of justice in the context of family relationships than on any other subject. This points to the assumption implicit in much Qur'anic legislation, namely, that if human beings can learn to order their homes justly so that the human rights of all within its jurisdiction¾children, women, and men¾are safeguarded, then they can also order their society and the world at large, justly. In other words, the Qur'an regards the home as a microcosm of the "ummah" and the world community, and emphasizes the importance of making it "the abode of peace" through just living.
I offer an account of the Qur'an's affirmation of fundamental rights which all human beings ought to possess, because they are so deeply rooted in our humanness that their denial or violation is tantamount to a negation or degradation of that which makes us human. From the perspective of the Qur'an, these rights came into existence when we did; they were created, as we were, by God in order that our human potential could be actualized. These rights not only provide us with an opportunity to develop all our inner resources, but they also hold before us a vision of what God would like us to be: what God wants us to strive for and live for and die for. Rights created or given by God cannot be abolished by any temporal ruler or human agency. Eternal and immutable, they ought to be exercised since everything that God does is for "a just purpose."
RIGHT TO LIFE. The Qur'an upholds the sanctity and absolute value of human life and states in Surah 6: Al-An'am: 151:
do not take any human being's life¾(the life) which God has declared to be sacred -- otherwise than in (the pursuit of) justice: this has He enjoined upon you so that you might use your reason.
In Surah 5: Al-Ma'idah: 32, the Qur'an points out that, in essence, the life of each individual is comparable to that of an entire community and, therefore, should be treated with the utmost care: "We ordained for the Children of Israel that if anyone slew a person unless it be for murder or for spreading mischief in the land it would be as if he slew the whole people: And if any one saved a life, it would be as if he saved the life of the whole people."
RIGHT TO RESPECT. In Surah 17: Al-Isra':70, the Qur'an says: "Now, indeed, We have conferred dignity on the children of Adam." Human beings are deemed worthy of esteem because of all creation they alone chose to accept the "trust" of freedom of the will (Surah 33: Al-Ahzab: 72). Human beings can exercise freedom of the will because they possess the rational faculty, which is what distinguishes them from all other creatures (Surah 2: Al-Baqarah: 30-34). Though human beings can become "the lowest of the lowest," the Qur'an declares that they have been made "in the best of moulds" (Surah 95: At-Tin: 4-6), having the ability to think, to have knowledge of right and wrong, to do the good and to avoid the evil. Thus, on account of the promise which is contained in being human, namely, the potential to be God's vicegerent on earth, the humanness of all human beings is to be respected and considered to be an end in itself.
RIGHT TO JUSTICE. The Qur'an puts great emphasis on the right to seek justice and the duty to do justice. In Surah 5: Al-Ma'idah: 8, it tells the believers:
O you who have attained to faith! Be ever steadfast in your devotion to God, bearing witness to the truth in all equity; and never let hatred of any one lead you into the sin of deviating from justice Be just: this is the closest to being God-conscious.
And again, in Surah 4: An-Nisa': 13f; the Qur'an emphasizes the importance of upholding justice:
O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye serve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.
In the context of justice, the Qur'an uses two concepts: "`adl" and "ihsan." Both are enjoined, and both are related to the idea of "balance," but they are not identical in meaning. "`Adl" is defined by A.A.A. Fyzee, a well known scholar of Islam, as "to be equal, neither more nor less." Explaining this concept, Fyzee wrote: "in a court of Justice the claims of the two parties must be considered evenly, without undue stress being laid upon one side or the other. Justice introducing the balance in the form of scales that are evenly balanced." "`Adl" was described in similar terms by Abu'l Kalam Azad, a famous translator of the Qur'an and noted writer, who stated: "What is justice but the avoiding of excess? There should be neither too much nor too little; hence the use of scales as the emblems of justice." Lest any one try to do too much or too little, the Qur'an points out that no human being can carry another's burden or attain anything without striving for it (Surah 53: An-Najm: 38-39).
Recognizing individual merit is a part of "`adl," the Qur'an teaches that merit is not determined by lineage, sex, wealth, worldly success, or religion, but by righteousness. Righteousness consists of both right "belief" ("iman") and just "action" ("`amal") as clearly indicated by Surah 2: Al-Baqarah: 177, which states:
It is not righteousness that ye turn your faces towards East or West; but it is righteousness to believe in God and the Last Day, and the Angels, and the Book, and the Messengers; to spend your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfill the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing.
Surah 49: Al-Hujurat: 13 tells us: "The most honoured of you in the sight of Allah is (he who is) the most righteous of you." While Surah 4: An-Nisa': 95 distinguishes clearly between passive believers and those who strive in the cause of God:
Such of the believers as remain passive -- other than the disabled -- cannot be deemed equal to those who strive hard in God's cause with their possessions and their lives God has exalted those who strive hard with their possessions and their lives far above those who remain passive. Although God has promised the ultimate good unto all (believers), yet has God exalted those who strive hard above those who remain passive by (promising them) a mighty reward -- (many) degrees thereof -- and forgiveness of sins, and His grace; for God is indeed much-forgiving, a dispenser of grace.
Just as it is in the spirit of "`adl" that special merit be considered in the matter of rewards, so also special circumstances are to be considered in the matter of punishments. For instance, for crimes of unchastity the Qur'an prescribes identical punishments for a man or a woman who is proved guilty (Surah 24: An-Nur: 2), but it differentiates between different classes of women: for the same crime, a slave woman would receive half, and the Prophet's consort double, the punishment given to a "free" Muslim woman (Surah 4: An-Nisa':25; Surah 33: Al-Ahzab: 30). In making such a distinction, the Qur'an while upholding high moral standards, particularly in the case of the Prophet's wives whose actions have a normative significance for the community, reflects God's compassion for women slaves who were socially disadvantaged.
While constantly enjoining "`adl," the Qur'an goes beyond this concept to "ihsan," which literally means, "restoring the balance by making up a loss or deficiency." In order to understand this concept, it is necessary to understand the nature of the ideal society or community ("ummah") envisaged by the Qur'an. The word "ummah" comes from the root "umm" or "mother." The symbols of a mother and motherly love and compassion are also linked with the two attributes most characteristic of God, namely, "Rahim" and "Rahman," both of which are derived from the root "rahm," meaning "womb." The ideal "ummah" cares about all its members just as an ideal mother cares about all her children, knowing that all are not equal and that each has different needs. While showing undue favor to any child would be unjust, a mother who gives to a "handicapped" child more than she does to her other child or children, is not acting unjustly but exemplifying the spirit of "ihsan" by helping to make up the deficiency of a child who is unable to meet the requirements of life. Thus "ihsan" shows God's sympathy for the "disadvantaged" segments of human society (such as women, orphans, slaves, the poor, the infirm, and the minorities).
RIGHT TO FREEDOM. The Qur'an is deeply concerned about liberating human beings from every kind of bondage. Recognizing the human tendency toward dictatorship and despotism, the Qur'an says with clarity and emphasis in Surah 3: Al-`Imran: 79:
It is not (possible) that a man, to whom is given the Book, and Wisdom, and the Prophetic Office, should say to people: "Be ye my worshippers rather than Allah's." On the contrary (He would say): "Be ye worshippers of Him Who is truly the Cherisher of all."
The institution of human slavery is, of course, extremely important in the context of human freedom. Slavery was widely prevalent in Arabia at the time of the advent of Islam, and the Arab economy was based on it. Not only did the Qur'an insist that slaves be treated in a just and humane way (Surah 4: An Nisa': 36), but it continually urged the freeing of slaves. By laying down, in Surah 47: Muhammad: 4, that prisoners of war were to be set free, "either by an act of grace or against ransom," the Qur'an virtually abolished slavery since most slaves were prisoners of war. Because the Qur'an does not state explicitly that slavery is abolished, it does not follow that it is to be continued, particularly in view of the numerous ways in which the Qur'an seeks to eliminate this absolute evil. A Book which does not give a king or a prophet the right to command absolute obedience from another human being could not possibly sanction slavery in any sense of the word.
The greatest guarantee of personal freedom for a Muslim lies in the Qur'anic decree that no one other than God can limit human freedom (Surah 42: Ash-Shura: 21), and in the statement that "Judgment (as to what is right and what is wrong) rests with God alone" (Surah 12: Yusuf: 40). Since the principle of mutual consultation ("shura") is mandatory (Surah 42: Ash-Shura: 38), it is a Muslim's fundamental right, as well as responsibility, to participate in as many aspects of the community's life as possible.
The Qur'anic proclamation in Surah 2: Al-Baqarah: 256: "There shall be no coercion in matters of faith" guarantees freedom of religion and worship. This means that, according to Qur'anic teaching, non-Muslims, living in Muslim territories, should have the freedom to follow their own faith-traditions without fear or harassment. A number of Qur'anic passages state clearly that the responsibility of the Prophet Muhammad is to communicate the message of God and not to compel anyone to believe. The right to exercise free choice in matters of belief is unambiguously endorsed by the Qur'an in Surah 18: Al-Kahf: 29, which states: "The Truth is from your Lord: Let him who will believe, and let him who will, reject (it)."
The Qur'an also makes clear that God will judge human beings not on the basis of what they profess but on the basis of their belief and righteous conduct, as indicated by Surah 2: Al-Baqarah: 62 which states: "Those who believe (in the Qur'an) and those who follow the Jewish (scriptures), and the Christians and the Sabians, any who believe in God and the Last Day, and work righteousness, shall have their reward saith the Lord; on them shall be no fear, nor shall they grieve."
The Qur'an recognizes the right to religious freedom not only in the case of other believers in God, but also in the case of non-believers in God (if they are not aggressive toward Muslims). For instance, Surah 6: Al-An'am: 108 states:
Revile not ye those whom they call upon besides God, lest they out of spite revile God in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did.
In the context of the human right to exercise religious freedom, it is important to mention that the Qur'anic dictum, "Let there be no compulsion in religion" (Surah 2:Al-Baqarah: 256) applies not only to non-Muslims but also to Muslims. While those who renounced Islam after professing it and then engaged in "acts of war" against Muslims were to be treated as enemies and aggressors, the Qur'an does not prescribe any punishment for non-profession or renunciation of faith. The decision regarding a person's ultimate destiny in the hereafter rests with God.
This right to freedom includes the right to be free to tell the truth. The Qur'anic term for truth is "Haqq" which is also one of God's most important attributes. Standing up for the truth is a right and a responsibility which a Muslim may not disclaim even in the face of the greatest danger or difficulty (Surah 4: An-Nisa': 135). While the Qur'an commands believers to testify to the truth, it also instructs society not to harm persons so testifying (Sura 2: Al-Baqarah: 282).
RIGHT TO PRIVACY. The Qur'an recognizes the need for privacy as a human right and lays down rules for protecting an individual's life in the home from undue intrusion from within or without.
RIGHT TO PROTECTION FROM SLANDER, BACKBITING, AND RIDICULE. The Qur'an recognizes the right of human beings to be protected from defamation, sarcasm, offensive nicknames, and backbiting (Surah 49: Al-Hujurat: 11-12). It also states that no person is to be maligned on grounds of assumed guilt and that those who engage in malicious scandal-mongering will be grievously punished in both this world and the next (Surah 24: An-Nur: 16-19). Urging throughout that human beings should treat others with sensitivity and compassion, the Qur'an points out in Surah 4: An-Nisa': 148-149:
God loves not that evil should be noised abroad in public speech, except where injustice hath been done; for God is He who heareth and knoweth all things. Whether ye publish a good deed or conceal it or cover evil with pardon, verily God doth blot out (sins) and hath power (in the judgment of values).
RIGHT TO ACQUIRE KNOWLEDGE. The Qur'an puts the highest emphasis on the importance of acquiring knowledge. That knowledge has been at the core of the Islamic world view from the very beginning is attested to by Surah 96: Al-`Alaq: 1-5, which Muslims believe to the first revelation received by the Prophet Muhammad. This passage reads:
Proclaim! (or Read) in the name of thy Lord and Cherisher, who created, created man, out of a (mere) clot of congealed blood. Proclaim! And the Lord is Most Bountiful He who taught (the use of) the pen taught man that which he knew not.
Asking rhetorically if those without knowledge can be equal to those with knowledge (Surah 39: Az-Zumar: 9), the Qur'an exhorts believers to pray for advancement in knowledge (Surah 20: Ta-Ha: 114). The famous prayer of the Prophet Muhammad was "Allah grant me knowledge of the ultimate nature of things" and one of the best known of all traditions ("ahadith") is "Seek knowledge even though it be in China."
According to the Qur'anic perspective, knowledge is a prerequisite for the creation of a just world in which authentic peace can prevail. The Qur'an emphasizes the importance of the pursuit of learning even at the time, and in the midst, of war, as indicated by Surah 9: At-Tawbah: 122, which states:
With all this, it is not desirable that all of the believers take the field (in time of war). From within every group in their midst some shall refrain from going to war, and shall devote themselves (instead) to acquiring a deeper knowledge of the Faith, and (thus be able to) teach their home-coming brethren, so that these (too) might guard themselves against evil.
RIGHT TO LEAVE ONE'S HOMELAND UNDER OPPRESSIVE CONDITIONS. According to Qur'anic teaching, a Muslim's ultimate loyalty must be to God and not to any territory. To fulfill his Prophetic mission, the Prophet Muhammad decided to leave his place of birth, Mecca, and emigrated to Medina. This event ("Hijrah") has great historical and spiritual significance for Muslims who are called upon to move away from their place of origin if it becomes an abode of evil and oppression where they cannot fulfill their obligations to God or establish justice. In a powerful passage in Surah 4: An-Nisa': 97-100, the Qur'an states:
When angels take the souls of those who die in sin against their souls, they say: "In what (plight) were ye?" They reply: "Weak and oppressed were we in the earth." They say: "Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?" Such men will find their abode in Hell -- What an evil refuge! -- except those who are (really) weak and oppressed -- men, women, and children who have no means in their power, nor (a guide post) to direct their way. For these, there is hope that Allah will forgive for Allah doth blot out (sins) and forgive again and again. He who forsakes his home in the cause of Allah, finds in the earth many a refuge, wide and spacious: Should he die as a refugee from home from Allah and His Messenger, his reward becomes due and sure with Allah: And Allah is Oft-Forgiving, Most Merciful.
RIGHT TO DEVELOP ONE'S AESTHETIC SENSIBILITIES AND ENJOY THE BOUNTIES CREATED BY GOD. As pointed out by Muhammad Asad, "By declaring that all good and beautiful things of life, i.e., those which are not expressly prohibited -- are lawful to the believers, the Qur'an condemns, by implication, all forms of life-denying asceticism, world-renunciation and self-mortification." There is a great difference between the spirit of classical Greece with its contempt for sense-perception and the Qur'an which regards physical phenomena as "Signs of God." Some of the most memorable passages in the Qur'an point to the insight and wisdom which can be gained by reflecting on the myriad manifestations of God's creative activity all around us. The Qur'an tells Muslims that monasticism was not prescribed by God (Surah 57: A1-Hadid: 27). Though they are to remember that the hereafter is more important than the life on earth, Muslims are told to reject the negative view that it is wrong to enjoy the beauty and bounty of God's creation.
In Surah 7: Al-A`raf: 32, the Qur'an states:
Say: "Who is there to forbid the beauty which God has brought forth for His creatures, and the good things from among the means of sustenance?"
Say: "they are (lawful) in the life of this world unto all who have attained to faith -- to be theirs alone on Resurrection Day."
The right to develop one's aesthetic sensibilities so that one can appreciate beauty in all its forms, and the right to enjoy what God has provided for the nurture of humankind, are, thus, rooted in the life-affirming vision of the Qur'an.
RIGHT TO SUSTENANCE. As pointed out by Surah 11: Hud: 6, every living creature depends for its sustenance upon God. A cardinal concept in the Qur'an which underlies the socio-economic-political system of Islam is that the ownership of everything belongs not to any person, but to God. Since God is the universal creator, every creature has the right to partake of what belongs to God (Surah 6: Al-An am: 165; Surah 67: Al-Mulk: 15). This means that every human being has the right to a means of living and that those who hold economic or political power do not have the right to deprive others of the basic necessities of life by misappropriating or misusing resources which have been created by God for the benefit of humanity in general.
RIGHT TO WORK. According to Qur'anic teaching, every man and woman has the right to work, whether the work consists of gainful employment or voluntary service. The fruits of labor belong to the one who has worked for them -- regardless of whether it is a man or a woman. As Surah 4: An-Nisa': 32 states: "to men is allotted what they earn, and to women what they earn."
RIGHT TO "THE GOOD LIFE." The Qur'an upholds the right of the human being not only to life but to "the good life." This good life, made up of many elements, becomes possible when a human being is living in a just environment. According to Qur'anic teaching, justice is a prerequisite for peace, and peace is a prerequisite for human development. In a just society, all the earlier-mentioned human rights may be exercised without difficulty. In such a society, other basic rights such as the right to a secure place of residence, the right to the protection of one's personal possessions, the right to protection of one's covenants, and the right to move freely, also exist (see Surah 2: Al-Baqarah: 229; Surah: Al-`Imran: 17,77; Surah 5: Al-Ma'idah: 1; Surah 17: Al-Isra': 34; Surah 67: Al-Mulk: 15).
OTHER RIGHTS. Since Qur'anic teaching embraces every aspect of human life, it contains references to more human rights than can be mentioned in this short summary. Reference has been made in the foregoing account to the human rights which figure most importantly in the Qur'an and which continue to be of on-going interest and importance in contemporary Muslim societies. In addition to the rights mentioned in the foregoing, reference may also be made to the following: (1) the right to social and judicial autonomy for minorities; (2) the right to protection of one's holy places; and (3) the right to return to one's spiritual center. According to Surah 3: Al-`Imran: 96, Surah 5: Al-Ma'idah: 97, and Surah 22: Al-Hajj: 25, the "Ka'ba" in Mecca is the spiritual center of all humankind. It was here that the Prophet Ibrahim proclaimed the pilgrimage to all humankind, as pointed out by Surah 2: Al-Baqarah: 125, Surah 3: Al-`Imran: 96, and Surah 22: Al-Hajj: 26.
There are indications from across the world of Islam that an increasing number of Muslims are beginning to reflect seriously upon these teachings of the Qur'an as they become disenchanted with capitalism, communism, and Western democracy. As this reflection deepens, it is likely to lead to the realization that the supreme task entrusted to human beings by God, of being God's deputies on earth, can only be accomplished by establishing justice which the Qur'an regards as a prerequisite for authentic peace. Without the elimination of the inequities, inequalities, and injustices that pervade the personal and collective lives of human beings, it is not possible to talk about peace in Qur'anic terms. It is important to note that there is more Qur'anic legislation pertaining to the establishment of justice in the context of family relationships than on any other subject. This points to the assumption implicit in much Qur'anic legislation, namely, that if human beings can learn to order their homes justly so that the human rights of all within its jurisdiction¾children, women, and men¾are safeguarded, then they can also order their society and the world at large, justly. In other words, the Qur'an regards the home as a microcosm of the "ummah" and the world community, and emphasizes the importance of making it "the abode of peace" through just living.
Thursday, November 6, 2008
1999 Parliament of World Religions
The Third Parliament of World Religions was held in Cape Town, South Africa from December 1-8, 1999. The first one took place in 1893 in Chicago and 100 years later the Second one took place in 1993 again at Chicago. The Council for the Parliament of World Religions in 1993 decided to hold the meeting every 5 years.
I was one of the 7,000 delegates who arrived in Cape Town, South Africa a very beautiful and picturesque city with a salubrious climate. It has famous mountains called Signal Hill, Lions head, Table Mountain, and Devil's Peak. The Dutch about 340 first colonized South Africa years ago and later on the British took over. They brought bonded laborers from Malaysia and later on the Indian sub-continent to work on plantations and to build the railways. I arrived in Cape Town on December 1, 1999 at about 3 PM in the afternoon. I was received at the International Airport by Dr. Ali Mahathe a General Practitioner of Medicine or Family Physician and his eldest son Hamied. They took to the house of my host Br. Mohamed Patel who lives in Constantia a Posh suburb of Cape Town. There I met Br. Sulaiman Ebrahim who is the father in law of Br. Mohamed Patel. In no time Br. Sulaiman Ebrahim engaged me with discussions covering several topics. Although by profession Br. Sulaiman Ebrahim is an automechanic he is endowed with scholarly knowledge. He showed interest on my article on "Spirituality and Quantum Physics" His argument is that Aristotle the Greek Philosopher is a fictitious character and he never existed. He wants proof of the existence of Aristotle. He also asked me as to what happened to the original work of Sahi Bukhari.
Several Guests arrived that evening in Br. Mohamed Patel's house. Among them were Dr. Hamid Hai, Dr. Yusuf Azmi, Br. Syed Wahajuddin Ahmed, President of the Overseas Pakistanis, Dr. Malik Mujahid, former President of ICNA (Islamic Circle of North America) all of them from Chicago. Dr. Imtiaz Yusuf came from Thailand. Dr. Ahmat Davutoglu came from Turkey. Justice P.K. Shamsuddin came from Cochin, Kerala, India. Br Nejaad Brabus represented Dr. Mustafa Ceric, Mufti of Bosnia, Sarejevo, came from Bosnia.
On December 3, 1999 I was asked to deliver the Jumuah Khutbah at the Masjid ul Quds one of the largest Mosques in Cape Town which can hold about 4,000 worshippers. The topic of my Khutbah was Benefits of Ramadan. I was invited to deliver a lecture on December 5, 1999 at the University of Cape Town where the Bazme Adab Society held its meeting. My lecture was on " Spiritual healing in Islamic Medicine." The meeting attracted about 200 Urdu speaking members to attend. I was surprised to see that Urdu is still spoken by the descendants of the Urdu speaking Indians who came to Cape Town about 120 years ago. They hold classes for children and adults on Sundays including classes on Conversational Urdu. Again on Monday December 6, 1999 I was invited to address the Muslim graduates of Medical, Dental and Allied Health Professions at the Masjidul Quds. I was impressed to see the majority of the graduates are Muslim women particularly in Medicine. The meeting concluded with a dinner to all the graduates and guests.
Papers at the Parliament were presented at six different locations, like the Technikon (Technical University), Cape of Good Hope Center, Civic Center, University of Cape Town. My paper was at Technikon on December 6, 1999 at 3:00 PM on “ Organ Transplants, Genetic Engineering and Cloning-An Islamic Perspective.” It was well received as gauged by the full attendance. The full lecture was recorded and broadcast by Sister Noura on Radio 786, which is owned by the Muslims. An article covering my paper appeared the next day in the Cape Town’s Newspaper “CAPE TIMES.” Former South African President Nelson Mandela and the Dalai Lama spoke at the Cape of Good Hope Center.
On the night of December 7th the Muslim Judicial Council (MJC), which is a conglomerate of Muslim organizations and mosques and who had boycotted the Parliament completely, invited all the Muslim delegates attending the Parliament to a Reconciliation Meeting followed by a Dinner. I met Dr. Irfan Ahmed Khan, Dr. Sayyid M. Sayeed, Prof. Syed Hamid former Vice-Chancellor of Aligarh Muslim University, Prof. Muhammad Muqim, Dr. Chandra Muzaffar, and others. The MJC and other local Muslims did not support the Parliament of World Religions in general and the Muslim delegates in particular because they thought that the Parliament meeting is a Zionist/Pagan plot to produce one religion and change our faith. Also they thought it is against Islam to dialogue with the people of other religions. They said “no” to interfaith dialogue. Imam Musawi of Ahle Baith of London, UK criticized the leader of the MJC for quoting a verse from the Qur’an out of context. He emphasized the importance of interfaith dialogue. Many speakers including myself spoke to clarify the misunderstanding. I gave the example of Shaikh Abdul Qadir Jilani. Dr. Sayyid M. Sayeed translated the Arabic presentations of a Lebanese Imam and that of a student from Ethiopia who spoke of his positive impressions of the Parliament of World Religions meetings.
On Sunday, December 5, 1999 most of us went to Cape Point Nation Park where the Atlantic Ocean meets the Indian Ocean in the mini van of Br. Mohamed Patel who is generous in paying the admission fee for each one of us. We also saw the landing place of Vasco da Gama in 1497 on his way to Goa, India.
On December I left Cape Town for Johannesburg and arrived at 5 PM there. Moulana Abdus Samad Abdul Khader and Mr A.S.K. Joommal, Editor in Chief of Al-Balaagh received me at the Airport. Br. Joommal was my host during my stay in Johannesburg. Actually due to apartheid the town called Lenasia where all the Indians live is segregated. It is one of the suburbs of Johannesburg. There is a suburban town for the whites, one for the colored people, one for the Indians and one for the blacks or natives of South Africa. The cities in South Africa are comparable to any city in Europe or America, because they were planned and built by the Europeans such as the Dutch and British. Hence standard of living is also comparable to Europe. The whites own most of the real estate. The whites run the economy of the country. The most pathetic thing is that the blacks live like homeless people in shed houses in isolated towns. The famous town is called Soweto, which is an acronym for South West Town (South West of Johannesburg).
Each white or Indian household has 3 to 5 blacks working as servants.
On December 9th I was interviewed on one of the Indian Community owned Radio stations “Radio 95.4”. The topic was on the Medical Benefits of Ramadan, as Ramadan just started on that day. On December 10th which was a Friday I was invited to give the Jumuah Khutbah and lead the prayers at Masjidul Islam in Johannesburg. There I met Mr. Omar Deedat who is one of the brothers of World Renowned Da’ee, Shaikh Ahmed Deedat. I also met Dr. Akhtar one of the owners of “Wonder Flooring” which supplies all types of flooring materials. “Wonder Flooring” appears to be doing financially well. Before my Jumuah Khutbah I was interviewed by Dr. Yusuf Amod ( a Physician) and his brother A. K. Amod on Radio Islam. It was a 90-minute program on the subject of “ Qur’an and Science.” Dr. Yusuf Amod regularly broadcasts a 90-minute program every Wednesday night on the topic of FOOTPRINTS OF THE CREATOR covering “Qur’an and Science” and “ Islam and Science”. He has produced over 48 audiocassettes each cassette has a playing time of 90 minutes. This Wednesday evening program is very popular in South Africa. While returning to Lenasia, which is about 30 miles away from Johannesburg, my hosts drove me through downtown Johannesburg. Both sides of every side walk is flooded with hawkers who are the native blacks, selling vegetables, fruits, T-shirts, Shoes, and the like. I guess they lack education and skills to compete in the modern world. This happened because of the apartheid.
The town of Lenasia has about 12 Mosques. Cape Town has about 40 Mosques. Cape Town has about 300,000 Muslims, Johannesburg has about 300,000 Muslim and Durban has about 600,000 Muslims. The total Muslim population in South Africa is about one to one and a half million. The Muslims constitute only 2 per cent of the population. The sad part is that the Muslims are segregated as there is a Mosque for each Mazhab (Madhab). There is a Hanafi Mosque for Hanafi followers, Shafi Mosque for Shafi followers, Shia mosque, etc.
I saw in Lenasia a full-time Lenasia Muslim High School, which charges 4000 Rands per year. There were no Colleges of modern education run by Muslims. Fortunately the Muslim students in Government High Schools are allowed to be taught in the same classrooms by the Moulanas on Islamic subjects after 2 PM when the teaching of secular subjects is over. The Muslim students acquire their Islamic knowledge between 3 PM and 5 PM everyday except the weekends (Friday and Saturday).
Before my departure on December 12th morning I delivered a lecture to the members of the Islamic Medical Association of South Africa, Johannesburg. That afternoon I spoke to members of a Mosque in an Indian suburb of Pretoria, which is the Capitol City of South Africa.
The Muslims of South Africa were generous to give me books and booklets, which I consider highly valuable to me. Brother Sulaiman Ebrahim of Cape Town, the Islamic Scholar, has impressed upon my mind that Jesus ibn Mariam (peace be upon him) had a father. He used the Qur’anic verses in his arguments.
I was one of the 7,000 delegates who arrived in Cape Town, South Africa a very beautiful and picturesque city with a salubrious climate. It has famous mountains called Signal Hill, Lions head, Table Mountain, and Devil's Peak. The Dutch about 340 first colonized South Africa years ago and later on the British took over. They brought bonded laborers from Malaysia and later on the Indian sub-continent to work on plantations and to build the railways. I arrived in Cape Town on December 1, 1999 at about 3 PM in the afternoon. I was received at the International Airport by Dr. Ali Mahathe a General Practitioner of Medicine or Family Physician and his eldest son Hamied. They took to the house of my host Br. Mohamed Patel who lives in Constantia a Posh suburb of Cape Town. There I met Br. Sulaiman Ebrahim who is the father in law of Br. Mohamed Patel. In no time Br. Sulaiman Ebrahim engaged me with discussions covering several topics. Although by profession Br. Sulaiman Ebrahim is an automechanic he is endowed with scholarly knowledge. He showed interest on my article on "Spirituality and Quantum Physics" His argument is that Aristotle the Greek Philosopher is a fictitious character and he never existed. He wants proof of the existence of Aristotle. He also asked me as to what happened to the original work of Sahi Bukhari.
Several Guests arrived that evening in Br. Mohamed Patel's house. Among them were Dr. Hamid Hai, Dr. Yusuf Azmi, Br. Syed Wahajuddin Ahmed, President of the Overseas Pakistanis, Dr. Malik Mujahid, former President of ICNA (Islamic Circle of North America) all of them from Chicago. Dr. Imtiaz Yusuf came from Thailand. Dr. Ahmat Davutoglu came from Turkey. Justice P.K. Shamsuddin came from Cochin, Kerala, India. Br Nejaad Brabus represented Dr. Mustafa Ceric, Mufti of Bosnia, Sarejevo, came from Bosnia.
On December 3, 1999 I was asked to deliver the Jumuah Khutbah at the Masjid ul Quds one of the largest Mosques in Cape Town which can hold about 4,000 worshippers. The topic of my Khutbah was Benefits of Ramadan. I was invited to deliver a lecture on December 5, 1999 at the University of Cape Town where the Bazme Adab Society held its meeting. My lecture was on " Spiritual healing in Islamic Medicine." The meeting attracted about 200 Urdu speaking members to attend. I was surprised to see that Urdu is still spoken by the descendants of the Urdu speaking Indians who came to Cape Town about 120 years ago. They hold classes for children and adults on Sundays including classes on Conversational Urdu. Again on Monday December 6, 1999 I was invited to address the Muslim graduates of Medical, Dental and Allied Health Professions at the Masjidul Quds. I was impressed to see the majority of the graduates are Muslim women particularly in Medicine. The meeting concluded with a dinner to all the graduates and guests.
Papers at the Parliament were presented at six different locations, like the Technikon (Technical University), Cape of Good Hope Center, Civic Center, University of Cape Town. My paper was at Technikon on December 6, 1999 at 3:00 PM on “ Organ Transplants, Genetic Engineering and Cloning-An Islamic Perspective.” It was well received as gauged by the full attendance. The full lecture was recorded and broadcast by Sister Noura on Radio 786, which is owned by the Muslims. An article covering my paper appeared the next day in the Cape Town’s Newspaper “CAPE TIMES.” Former South African President Nelson Mandela and the Dalai Lama spoke at the Cape of Good Hope Center.
On the night of December 7th the Muslim Judicial Council (MJC), which is a conglomerate of Muslim organizations and mosques and who had boycotted the Parliament completely, invited all the Muslim delegates attending the Parliament to a Reconciliation Meeting followed by a Dinner. I met Dr. Irfan Ahmed Khan, Dr. Sayyid M. Sayeed, Prof. Syed Hamid former Vice-Chancellor of Aligarh Muslim University, Prof. Muhammad Muqim, Dr. Chandra Muzaffar, and others. The MJC and other local Muslims did not support the Parliament of World Religions in general and the Muslim delegates in particular because they thought that the Parliament meeting is a Zionist/Pagan plot to produce one religion and change our faith. Also they thought it is against Islam to dialogue with the people of other religions. They said “no” to interfaith dialogue. Imam Musawi of Ahle Baith of London, UK criticized the leader of the MJC for quoting a verse from the Qur’an out of context. He emphasized the importance of interfaith dialogue. Many speakers including myself spoke to clarify the misunderstanding. I gave the example of Shaikh Abdul Qadir Jilani. Dr. Sayyid M. Sayeed translated the Arabic presentations of a Lebanese Imam and that of a student from Ethiopia who spoke of his positive impressions of the Parliament of World Religions meetings.
On Sunday, December 5, 1999 most of us went to Cape Point Nation Park where the Atlantic Ocean meets the Indian Ocean in the mini van of Br. Mohamed Patel who is generous in paying the admission fee for each one of us. We also saw the landing place of Vasco da Gama in 1497 on his way to Goa, India.
On December I left Cape Town for Johannesburg and arrived at 5 PM there. Moulana Abdus Samad Abdul Khader and Mr A.S.K. Joommal, Editor in Chief of Al-Balaagh received me at the Airport. Br. Joommal was my host during my stay in Johannesburg. Actually due to apartheid the town called Lenasia where all the Indians live is segregated. It is one of the suburbs of Johannesburg. There is a suburban town for the whites, one for the colored people, one for the Indians and one for the blacks or natives of South Africa. The cities in South Africa are comparable to any city in Europe or America, because they were planned and built by the Europeans such as the Dutch and British. Hence standard of living is also comparable to Europe. The whites own most of the real estate. The whites run the economy of the country. The most pathetic thing is that the blacks live like homeless people in shed houses in isolated towns. The famous town is called Soweto, which is an acronym for South West Town (South West of Johannesburg).
Each white or Indian household has 3 to 5 blacks working as servants.
On December 9th I was interviewed on one of the Indian Community owned Radio stations “Radio 95.4”. The topic was on the Medical Benefits of Ramadan, as Ramadan just started on that day. On December 10th which was a Friday I was invited to give the Jumuah Khutbah and lead the prayers at Masjidul Islam in Johannesburg. There I met Mr. Omar Deedat who is one of the brothers of World Renowned Da’ee, Shaikh Ahmed Deedat. I also met Dr. Akhtar one of the owners of “Wonder Flooring” which supplies all types of flooring materials. “Wonder Flooring” appears to be doing financially well. Before my Jumuah Khutbah I was interviewed by Dr. Yusuf Amod ( a Physician) and his brother A. K. Amod on Radio Islam. It was a 90-minute program on the subject of “ Qur’an and Science.” Dr. Yusuf Amod regularly broadcasts a 90-minute program every Wednesday night on the topic of FOOTPRINTS OF THE CREATOR covering “Qur’an and Science” and “ Islam and Science”. He has produced over 48 audiocassettes each cassette has a playing time of 90 minutes. This Wednesday evening program is very popular in South Africa. While returning to Lenasia, which is about 30 miles away from Johannesburg, my hosts drove me through downtown Johannesburg. Both sides of every side walk is flooded with hawkers who are the native blacks, selling vegetables, fruits, T-shirts, Shoes, and the like. I guess they lack education and skills to compete in the modern world. This happened because of the apartheid.
The town of Lenasia has about 12 Mosques. Cape Town has about 40 Mosques. Cape Town has about 300,000 Muslims, Johannesburg has about 300,000 Muslim and Durban has about 600,000 Muslims. The total Muslim population in South Africa is about one to one and a half million. The Muslims constitute only 2 per cent of the population. The sad part is that the Muslims are segregated as there is a Mosque for each Mazhab (Madhab). There is a Hanafi Mosque for Hanafi followers, Shafi Mosque for Shafi followers, Shia mosque, etc.
I saw in Lenasia a full-time Lenasia Muslim High School, which charges 4000 Rands per year. There were no Colleges of modern education run by Muslims. Fortunately the Muslim students in Government High Schools are allowed to be taught in the same classrooms by the Moulanas on Islamic subjects after 2 PM when the teaching of secular subjects is over. The Muslim students acquire their Islamic knowledge between 3 PM and 5 PM everyday except the weekends (Friday and Saturday).
Before my departure on December 12th morning I delivered a lecture to the members of the Islamic Medical Association of South Africa, Johannesburg. That afternoon I spoke to members of a Mosque in an Indian suburb of Pretoria, which is the Capitol City of South Africa.
The Muslims of South Africa were generous to give me books and booklets, which I consider highly valuable to me. Brother Sulaiman Ebrahim of Cape Town, the Islamic Scholar, has impressed upon my mind that Jesus ibn Mariam (peace be upon him) had a father. He used the Qur’anic verses in his arguments.
Wednesday, November 5, 2008
QUR'AN AND SCIENCE: ALL THINGS IN PAIR
INTRODUCTION
Islam is a religion of truth and it is a rational religion. The Glorious Qur'an denounces irrational religion as religion evidently false. Again and again the Qur'an urges men to use their reason, to ponder and to reflect. While the West thinks there is conflict between religion and science, but for Muslims there is no conflict between Islam and Science. According to Dr. George Sarton, former Professor of History of Science at Harvard University Islam is responsible for the meteoric rise of sciences during the middle ages while Europeans lived in the dark ages. This is because both the Qur'an and Prophet Muhammad (S.A.S) extolled the Muslims to learn, to seek education and knowledge. In Islam there is no distinction between secular education and religious education.
The Noble Qur'an is not a scientific treatise. It is a book of guidance, a book of wisdom. However there are more than 1200 verses (Ayath) which can be interpreted in the light of modern science. The Qur'an gave a great impetus to learning, particularly in the field of natural sciences. The Qur'an Majid may be called the cause of modern scientific and material progress.
PAIRS IN LIVING THINGS
One of the most recent of all scientific discoveries is that everything in the universe exists in pairs such as male and female among living things. Now we find that rock crystals also have pairs.
The Qur'an says:
And of everything We have created pairs: That ye may receive Instruction.
Surah Zariyat, 51: 49 A. Yusuf All in note 5025 item (3) says " All things are in twos: sex in plants and animals, by which one individual is complementary to another; in the subtle forces of nature. Day and Night, positive and negative electricity, forces of attraction and repulsion: and numerous other opposites, each fulfilling its purpose, and contributing to the working of God's Universe; and in the moral and spiritual world. Love and Aversion, Mercy and Justice, Striving and Rest, and so on;-all fulfilling their functions according to the Artistry and wonderful Purpose of God. Everything has its counterpart, or pair, or complement. God alone is One, with none like Him, or needed to complement Him. These are noble things to contemplate. And they lead us to a true understanding of God's Purpose and Message."
Surah TA HA 20: 53
Sex in plants was discovered in the 1890s. The knowledge that plants have life, their male and female characteristics, pollination and fertilization is found in the Qur'an which was revealed 1400 years ago.
PAIRS OF WHICH THEY HAVE NO KNOWLEDGE
The most astounding fact of all is that pairs exist at the atomic (nuclear particles, electrons) and subatomic particles levels. The Qur'an very clearly states:
Surah YASEEN 36: 36
In note 3981 Yusuf Ali says "The mystery of sex runs through all creation, -in man, in animal life, in vegetable life, and possibly in other things of which we have no knowledge. Then there are pairs of opposite forces in nature, e.g., positive and negative electricity, etc. The atom itself consists of positively charged nucleus or proton, surrounded by negatively charged electrons. The constitution of matter itself is thus referred to pairs of opposite energies."
The purpose of this article is to reflect and interpret in detail the Qur'anic statement " And (other) things of which they have no knowledge." Man had no knowledge of the structure of the atom until the early part of the twentieth century. Scores of subatomic particles have been discovered recently and many are yet to be discovered. Nick Herbert says in his book "FASTER THAN LIGHT" (published by New American Library, New York, 1988, p.144)
"Today the physicists have generalized Dirac's result and predict that all elementary particles come in pairs, the existence of a certain particle implied that a corresponding antiparticle also exists."
In 1930, British Theoretical Physicist and Nobel Laureate in Physics P.A.M. Dirac based on mathematical equations predicted the existence of antielectron, reverse electron or positron. This is the first "electron-positron" pair at the elementary particle level postulated then. In 1932 Carl Anderson using a particle detector called cloud chamber detected the positron in Cosmic rays which flood the entire universe including the earth.
As we know the nucleus of an atom contains positively charged particles called protons and neutrons with no charge but have the same mass as protons. The electron revolves around the nucleus. This is the structure of an atom. The nucleon (proton or neutron) is quite heavy compared to the mass of an electron. The mass of a nucleon is 1836 times the mass of an electron. The particles whose mass is between the mass of an electron and the mass of a nucleon are called mesons (intermediate). Muons are 207 times as massive as electrons. Pions are 270 times as massive as electrons. There are three kinds of Pions: positively charged, neutral, and negatively charged. A photon or a neutrino has zero charge and zero mass. A nucleon (proton or neutron) consists of three quarks. The following definitions will be helpful to the readers in understanding the Tables listing the subatomic particles in pairs.
Baryon: a heavy particle
Nucleon: a proton or neutron
Hyperon: a baryon that is heavier than a nucleon
Meson: a particle of medium mass (between an electron and a nucleon)
Hadron: any particle that can take part in a strong interaction (such as baryons and mesons)
Lepton: a particle of low or zero mass that can experience electromagnetic forces or the weak force.
The masses of the particles are expressed in energy units called MeV (million electron Volts). The mass of an electron is expressed as 0.511 MeV and the mass of a nucleon is equal to 938 MeV. A particle whose mass is between 0.511 MeV and 1000 MeV is a meson. A particle whose mass is greater than 1000 MeV is a Hyperon.
Particle and antiparticle constitutes a pair. Electron and positron is a pair. Proton and antiproton is a pair. Neutron and antineutron is a pair. The details of the stable and semistable particles along with their counter particles are shown in the Tables.
TABLE OF FUNDAMENTAL PARTICLES SHOWING THE PAIR
Islam is a religion of truth and it is a rational religion. The Glorious Qur'an denounces irrational religion as religion evidently false. Again and again the Qur'an urges men to use their reason, to ponder and to reflect. While the West thinks there is conflict between religion and science, but for Muslims there is no conflict between Islam and Science. According to Dr. George Sarton, former Professor of History of Science at Harvard University Islam is responsible for the meteoric rise of sciences during the middle ages while Europeans lived in the dark ages. This is because both the Qur'an and Prophet Muhammad (S.A.S) extolled the Muslims to learn, to seek education and knowledge. In Islam there is no distinction between secular education and religious education.
The Noble Qur'an is not a scientific treatise. It is a book of guidance, a book of wisdom. However there are more than 1200 verses (Ayath) which can be interpreted in the light of modern science. The Qur'an gave a great impetus to learning, particularly in the field of natural sciences. The Qur'an Majid may be called the cause of modern scientific and material progress.
PAIRS IN LIVING THINGS
One of the most recent of all scientific discoveries is that everything in the universe exists in pairs such as male and female among living things. Now we find that rock crystals also have pairs.
The Qur'an says:
And of everything We have created pairs: That ye may receive Instruction.
Surah Zariyat, 51: 49 A. Yusuf All in note 5025 item (3) says " All things are in twos: sex in plants and animals, by which one individual is complementary to another; in the subtle forces of nature. Day and Night, positive and negative electricity, forces of attraction and repulsion: and numerous other opposites, each fulfilling its purpose, and contributing to the working of God's Universe; and in the moral and spiritual world. Love and Aversion, Mercy and Justice, Striving and Rest, and so on;-all fulfilling their functions according to the Artistry and wonderful Purpose of God. Everything has its counterpart, or pair, or complement. God alone is One, with none like Him, or needed to complement Him. These are noble things to contemplate. And they lead us to a true understanding of God's Purpose and Message."
Surah TA HA 20: 53
Sex in plants was discovered in the 1890s. The knowledge that plants have life, their male and female characteristics, pollination and fertilization is found in the Qur'an which was revealed 1400 years ago.
PAIRS OF WHICH THEY HAVE NO KNOWLEDGE
The most astounding fact of all is that pairs exist at the atomic (nuclear particles, electrons) and subatomic particles levels. The Qur'an very clearly states:
Surah YASEEN 36: 36
In note 3981 Yusuf Ali says "The mystery of sex runs through all creation, -in man, in animal life, in vegetable life, and possibly in other things of which we have no knowledge. Then there are pairs of opposite forces in nature, e.g., positive and negative electricity, etc. The atom itself consists of positively charged nucleus or proton, surrounded by negatively charged electrons. The constitution of matter itself is thus referred to pairs of opposite energies."
The purpose of this article is to reflect and interpret in detail the Qur'anic statement " And (other) things of which they have no knowledge." Man had no knowledge of the structure of the atom until the early part of the twentieth century. Scores of subatomic particles have been discovered recently and many are yet to be discovered. Nick Herbert says in his book "FASTER THAN LIGHT" (published by New American Library, New York, 1988, p.144)
"Today the physicists have generalized Dirac's result and predict that all elementary particles come in pairs, the existence of a certain particle implied that a corresponding antiparticle also exists."
In 1930, British Theoretical Physicist and Nobel Laureate in Physics P.A.M. Dirac based on mathematical equations predicted the existence of antielectron, reverse electron or positron. This is the first "electron-positron" pair at the elementary particle level postulated then. In 1932 Carl Anderson using a particle detector called cloud chamber detected the positron in Cosmic rays which flood the entire universe including the earth.
As we know the nucleus of an atom contains positively charged particles called protons and neutrons with no charge but have the same mass as protons. The electron revolves around the nucleus. This is the structure of an atom. The nucleon (proton or neutron) is quite heavy compared to the mass of an electron. The mass of a nucleon is 1836 times the mass of an electron. The particles whose mass is between the mass of an electron and the mass of a nucleon are called mesons (intermediate). Muons are 207 times as massive as electrons. Pions are 270 times as massive as electrons. There are three kinds of Pions: positively charged, neutral, and negatively charged. A photon or a neutrino has zero charge and zero mass. A nucleon (proton or neutron) consists of three quarks. The following definitions will be helpful to the readers in understanding the Tables listing the subatomic particles in pairs.
Baryon: a heavy particle
Nucleon: a proton or neutron
Hyperon: a baryon that is heavier than a nucleon
Meson: a particle of medium mass (between an electron and a nucleon)
Hadron: any particle that can take part in a strong interaction (such as baryons and mesons)
Lepton: a particle of low or zero mass that can experience electromagnetic forces or the weak force.
The masses of the particles are expressed in energy units called MeV (million electron Volts). The mass of an electron is expressed as 0.511 MeV and the mass of a nucleon is equal to 938 MeV. A particle whose mass is between 0.511 MeV and 1000 MeV is a meson. A particle whose mass is greater than 1000 MeV is a Hyperon.
Particle and antiparticle constitutes a pair. Electron and positron is a pair. Proton and antiproton is a pair. Neutron and antineutron is a pair. The details of the stable and semistable particles along with their counter particles are shown in the Tables.
TABLE OF FUNDAMENTAL PARTICLES SHOWING THE PAIR
Tuesday, November 4, 2008
Debates and Disputations
by Al-Imam al-Ghazali (Radhi Allahu Anhu)
--------------------------------------------------------------------------------
Know, O' Reader, that after the Holy Nabi, the Khulafa Rashideen were the leaders of the learned in the science of Allah. There were the eyes of knowledge and were experienced in the legal decisions. They did not take the help of jurisprudents except in cases where consultation was necessary. They decided on the strength of Ijtihad and their decisions were recorded in their lives. After their death, Khulafat went to those who not so experienced in legal matters and administrative affairs. They were compelled to seek the aid of jurisprudents. At that time, a band of Tabi'een were alive and they persisted in following strictly the injunctions of Deen. Whenever Khalifs called them, they fled. But some learned men used to mix with the Khalifs ans consequently became humiliated. Therefore there were differences of opinion and among the learned men and there grew different mathahib as a result, and in some cases, a sect sprung up. There were argumentations and disputations over the intricate questions of religion. They composed also many works on these subjects. This induced the people to take to controversies and disputations.
There are eight conditions of debates
1. The first condition is that where debate for search of truth is one of Fardh Kefayah duties, one who has not already fulfilled his part in duties of Farze Ain should not engage himself in the debates even for searching truth.
2. The second condition is that one should not consider debates more important than Fardh Kefayah duties.
He commits sin who does other works leaving aside a more important Fardh Kefaya. He is like a man who does not give water to drink to people who are thirsty and facing death even though he has got power to do so, because he remains then busy in giving lessons of cupping. Once the Holy Nabi (Sallallahu 'Alayhi wa Sallam) was asked: When will the people give up enjoining good and forbidding evil? The Holy Nabi (Sallallahu 'Alayhi wa Sal lam) said: When flattery will grow in good people among you, kingdom will go to the meanest of you and theology to those who will be corrupt.|
3. The third condition which justifies debate is that the debater should have ability and give decision on his own responsibility without referring to the opinion of al-Imam al-A'zam Abu Hanifah or any other Imams. He who has not the ability of independent interpretation should not express his opinion but should refer it to an Imam.
4. The fourth condition which justifies debate is that the subject for decision should be about actual cases that crop up, for example, the question of inheritance and not about future cases. The Sahabi (Radhi Allahu Anhum) also held consultations as questions arose or were likely to arise in order to arrive at truth.
5. The fifth condition is that debate should be held in private in preference to open meetings in presence of noted people and in grandeur because privacy is more suitable for clear thinking and to examine what is right and what is wrong.
6. The sixth condition is that the debater should like truth in the same spirit as a lost thing is searched for. He should not mind whether the truth is found by him or by his adversary. When Hazrat Umar (Radhi Allahu Anhu) was once giving sermon, a woman pointed out to him his mistake to which he submitted. At another time, Hazrat Ali (Karam Allah wajhu) was asked a question by a man and he replied. When the man pointed out his mistake, he admitted it.
7. The seventh condition is that the debater should not prevent his adversary from giving up one argument in favor or another and one illustration in favor of another.
8. The eighth condition is that debate should be held with such person fro whom benefit is derived and who is learned. From these eight conditions, you will be able to distinguish those who debate for the sake of Allah and those who debate for other purposes.
Evils of Debates
The following evils arise out of modern debates.
1. Envy. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) said: Envy consumes good deeds as fire consumes fuels. A debator is never free from envy and hatred. Envy is a burning fire. One who falls in it gets punishment in the world. Hazrat Ibn Abbas (Radhi Allah Anhu) said: Acquire 'Ilm wherever it is found and don't obey the shayateen who are prone to disputes.
2. Pride. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) said: A Mu'min cannot have kibr (pride) in him. There is a Hadith-e-Qudsi in which Allah Ta'ala said: "Grandeur is My cloak and pride is My mantle. I destroy the one who snatches anything of these two from Me."
3. Rancour. A debater is seldom free from the evil of rancour.
4. Back-biting which is likened by Allahu Ta'ala to the eating of carrion (49:12).
5. Declaration of self-purity. Allah says: Don't attribute purity to yourself. He knows best who fears Him. (53:33).
6. Spying and prying into secrets of adversary. Allah says Pry not. (49: 12).
7. Nifaaq. A debater expresses his friendship for his adversary outwardly but he cherishes hatred for him inwardly. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) said: When the learned men do not translate their learning into action, when they profess love for one another with their tongue and nurse hatred in their hearts, when they sever ties of relationship, Allah sends Curse upon them, makes their tongues mute and their eyes blind.
8. To turn away from Haqq. The nost hateful thing to a debater is to reject the truth revealed to his adversary and thus he takes to deception and deceit. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) prohibited dispute about useless things. He (Sallallahu 'Alayhi wa Sallam) said: If a man gives up disputation in matters of unlawful things, a garden will be built for him in Paradise. If a man givesup disputations in matters of Haqq, a house will be built up for him in the highest Paradise. Allah Ta'ala says: He is more wrongful than one who devises a lie against Allah and calls the truth a lie when it comes to him. (29:68) Allah says: Who is more wrongful than he who lies against Allah and treats the truth when it comes to him as a lie (39:33).
9. Another fault of debate is show and flattering the people in an effort to win their favor and to mislead them. Nifaaq (hypocrisy) is the greatest disease with which a debator is attacked and it is a major sin.
10. Deception. Debators are compelled to deception.
These ten evils are the secret major sins arising out of debates and disputations. Besides these major offences, there arise many other guilts out of controversies leading to blows, kicks, boxing, tearing of garments, etc.
The learned men are of three classes. One class comprise those who ruin themselves and also ruin others. Another class make themselves fortunate and make others also fortunate. Such learned men call others towards good. The third class of learned men call ruin to themselves but make others fortunate.
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Know, O' Reader, that after the Holy Nabi, the Khulafa Rashideen were the leaders of the learned in the science of Allah. There were the eyes of knowledge and were experienced in the legal decisions. They did not take the help of jurisprudents except in cases where consultation was necessary. They decided on the strength of Ijtihad and their decisions were recorded in their lives. After their death, Khulafat went to those who not so experienced in legal matters and administrative affairs. They were compelled to seek the aid of jurisprudents. At that time, a band of Tabi'een were alive and they persisted in following strictly the injunctions of Deen. Whenever Khalifs called them, they fled. But some learned men used to mix with the Khalifs ans consequently became humiliated. Therefore there were differences of opinion and among the learned men and there grew different mathahib as a result, and in some cases, a sect sprung up. There were argumentations and disputations over the intricate questions of religion. They composed also many works on these subjects. This induced the people to take to controversies and disputations.
There are eight conditions of debates
1. The first condition is that where debate for search of truth is one of Fardh Kefayah duties, one who has not already fulfilled his part in duties of Farze Ain should not engage himself in the debates even for searching truth.
2. The second condition is that one should not consider debates more important than Fardh Kefayah duties.
He commits sin who does other works leaving aside a more important Fardh Kefaya. He is like a man who does not give water to drink to people who are thirsty and facing death even though he has got power to do so, because he remains then busy in giving lessons of cupping. Once the Holy Nabi (Sallallahu 'Alayhi wa Sallam) was asked: When will the people give up enjoining good and forbidding evil? The Holy Nabi (Sallallahu 'Alayhi wa Sal lam) said: When flattery will grow in good people among you, kingdom will go to the meanest of you and theology to those who will be corrupt.|
3. The third condition which justifies debate is that the debater should have ability and give decision on his own responsibility without referring to the opinion of al-Imam al-A'zam Abu Hanifah or any other Imams. He who has not the ability of independent interpretation should not express his opinion but should refer it to an Imam.
4. The fourth condition which justifies debate is that the subject for decision should be about actual cases that crop up, for example, the question of inheritance and not about future cases. The Sahabi (Radhi Allahu Anhum) also held consultations as questions arose or were likely to arise in order to arrive at truth.
5. The fifth condition is that debate should be held in private in preference to open meetings in presence of noted people and in grandeur because privacy is more suitable for clear thinking and to examine what is right and what is wrong.
6. The sixth condition is that the debater should like truth in the same spirit as a lost thing is searched for. He should not mind whether the truth is found by him or by his adversary. When Hazrat Umar (Radhi Allahu Anhu) was once giving sermon, a woman pointed out to him his mistake to which he submitted. At another time, Hazrat Ali (Karam Allah wajhu) was asked a question by a man and he replied. When the man pointed out his mistake, he admitted it.
7. The seventh condition is that the debater should not prevent his adversary from giving up one argument in favor or another and one illustration in favor of another.
8. The eighth condition is that debate should be held with such person fro whom benefit is derived and who is learned. From these eight conditions, you will be able to distinguish those who debate for the sake of Allah and those who debate for other purposes.
Evils of Debates
The following evils arise out of modern debates.
1. Envy. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) said: Envy consumes good deeds as fire consumes fuels. A debator is never free from envy and hatred. Envy is a burning fire. One who falls in it gets punishment in the world. Hazrat Ibn Abbas (Radhi Allah Anhu) said: Acquire 'Ilm wherever it is found and don't obey the shayateen who are prone to disputes.
2. Pride. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) said: A Mu'min cannot have kibr (pride) in him. There is a Hadith-e-Qudsi in which Allah Ta'ala said: "Grandeur is My cloak and pride is My mantle. I destroy the one who snatches anything of these two from Me."
3. Rancour. A debater is seldom free from the evil of rancour.
4. Back-biting which is likened by Allahu Ta'ala to the eating of carrion (49:12).
5. Declaration of self-purity. Allah says: Don't attribute purity to yourself. He knows best who fears Him. (53:33).
6. Spying and prying into secrets of adversary. Allah says Pry not. (49: 12).
7. Nifaaq. A debater expresses his friendship for his adversary outwardly but he cherishes hatred for him inwardly. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) said: When the learned men do not translate their learning into action, when they profess love for one another with their tongue and nurse hatred in their hearts, when they sever ties of relationship, Allah sends Curse upon them, makes their tongues mute and their eyes blind.
8. To turn away from Haqq. The nost hateful thing to a debater is to reject the truth revealed to his adversary and thus he takes to deception and deceit. The Holy Nabi (Sallallahu 'Alayhi wa Sallam) prohibited dispute about useless things. He (Sallallahu 'Alayhi wa Sallam) said: If a man gives up disputation in matters of unlawful things, a garden will be built for him in Paradise. If a man givesup disputations in matters of Haqq, a house will be built up for him in the highest Paradise. Allah Ta'ala says: He is more wrongful than one who devises a lie against Allah and calls the truth a lie when it comes to him. (29:68) Allah says: Who is more wrongful than he who lies against Allah and treats the truth when it comes to him as a lie (39:33).
9. Another fault of debate is show and flattering the people in an effort to win their favor and to mislead them. Nifaaq (hypocrisy) is the greatest disease with which a debator is attacked and it is a major sin.
10. Deception. Debators are compelled to deception.
These ten evils are the secret major sins arising out of debates and disputations. Besides these major offences, there arise many other guilts out of controversies leading to blows, kicks, boxing, tearing of garments, etc.
The learned men are of three classes. One class comprise those who ruin themselves and also ruin others. Another class make themselves fortunate and make others also fortunate. Such learned men call others towards good. The third class of learned men call ruin to themselves but make others fortunate.
"THE USE OF THE INTELLECT AS A MEANS TO SUBDUE APPETITES"
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It is related that when the husband of Rabi'a al-'Adawiyyah died, al-Hasan al-Basri and his companions asked for permission to visit her. She gave them permission to come in and let down a curtain and sat behind it. Al-Hasan and his companions said,
"Your husband has died. You should have someone to replace him."
"All right," she said, "but which of you has the most knowledge, so that I may marry him?"
"Al-Hasan al-Basri," they replied.
"If you can answer me four questions, I am yours," she said to al-Hasan.
"What do you say to this," she asked, "when I die and leave this world, will leave with belief or not?"
"That is a matter of the Unseen and none knows the Unseen except Allah."
"What about this, then? When I am put into the grave and Munkar and Nakir question me, will I be able to answer them or not?"
"That is a matter of the Unseen and none knows the Unseen except Allah," replied al-Hasan a second time.
"When people are gathered together on the Day of Rising and the books are distributed, will I be given my book in my right hand or my left hand?"
"That too is a matter of the Unseen and none knows the Unseen except Allah," came the reply again.
"When people are called: 'One group in the Garden and one group in Blaze!' which of the two groups will I be in?"
"That is a matter of the Unseen and none knows the Unseen except Allah," responded al-Hasan for the fourth and last time.
"How is it possible," she retorted, "for someone who is suffering the grief of ignorance about these four things to think of marriage?" "O Hasan," she continued, "in how many parts did Allah create the intellect?"
"In ten parts," he replied, "nine for men and one for women."
"O Hasan, in how many parts did Allah create appetite?"
"In ten parts: nine for women and one for men."
"O Hasan," she concluded, "I am able to contain nine part of appetite with one part of intellect whereas you cannot even guard one part of appetite with nine parts of intellect!" Thereupon al-Hasan wept and left her.
Because of its ability to keep the appetites in check, Islam is very much concerned with the intellect, nurturing it, developing it and giving it the greatest scope to evaluate things and their results with precise criteria. It should be used to distinguish the positive and negative sides of appetite using the criterion of the Shari'ah and to understand what its consequences will be in this world and the Next. It should know how to encourage the lower self to gain the pleasure of Allah and how to make it wary of anger of Allah so that it does not collapse under the pressure of impulses, appetites and desires and become lost in the oceans of this world. Out of His endless generosity the Almighty has prescribed various measures to safeguard the intellect and promote the development and expansion of its faculties.
Among these measures is Revelation itself. One of the functions of Revelation and the Message is to act as Allah's evidence against mankind. Left to itself, the intellect can misguide. Natural form (fitrah) on its own is also capable of deviation. The only safeguard for the intellect and natural form is to adopt the Revelation as their directing guide:
"We never punish until We have sent a Messenger." (17:15)
Therefore the intellect needs the Revelation to guide it and direct it and make it sound so that it can distinguish the bad from the good. Revelation protects the intellect from becoming lost in materialistic philosophies.
Another of the safeguards of the intellect is the prohibition of intoxicants. Many a man fritters away his intellectual abilities in satisfying his lower appetites and passing whims and this opens him up to misguidance, deviation and bad habits of all kinds which will disrupt first his own life, then the life of his family, and finally that of society as a whole. This is the root cause of Islam's prohibition of intoxicants of all sorts - alcohol, drugs, or any substance that has an effect on the brain, leading to altered states of consciousness or hallucinations. The Almighty says in His Noble Book:
"O you who believe! Wine and gambling and stone altars and divining arrows are disgusting things, part of the handiwork of Shaytan. Avoid them completely, so that perhaps you will be successful." (5:90)
Could there be any greater accomplishment than being awake and alert and perceiving where your steps are taking you and being able to truly evaluate their prospective benefit or harm for yourself in the world and the Next?
Another thing which Allah does in this respect is to invite the intellect to reflect deeply on existence. The purpose of this invitation is to free the intellect of the chains that shackle it and make it stumble under the pressure of all the needs and demands which hem it in. when man contemplates the universe, he is inevitably aware of the immensity of its Creator and His strength and this impels him to seek help and strength from Him to under take the task for which he was created. Such contemplation awakens him from the sleep of heedlessness and opens all his receptive senses and cognitive faculties:
"Truly in the creation of the heavens and the earth, and the alternation of night and day there are signs for people of intelligence." (3:190)
"Have they not traveled in the land? Do they not have hearts with which to understand or ears with which to hear?" (22:46)
In all created existence there is nothing more noble than the human intellect and for this reason Allah honours it as it deserves. There is no deen which fulfils all the aspirations of the intellect and answers its questions as Islam does. This is only to be expected since the intellect is the supreme instrument of human perception and whenever it is polished, perception is increased and the results derived from its use are greater. A Bedouin possessing an unspoiled natural response to existence articulated this when people asked him, "Why do you believe in Muhammad?" His reply was: "Because what his deen orders leaves no scope for the intellect to say, 'If only he had ordered this.' Nor does what it forbids leave the intellect any scope to say, 'If only he had not forbidden that.' "
It is related that when the husband of Rabi'a al-'Adawiyyah died, al-Hasan al-Basri and his companions asked for permission to visit her. She gave them permission to come in and let down a curtain and sat behind it. Al-Hasan and his companions said,
"Your husband has died. You should have someone to replace him."
"All right," she said, "but which of you has the most knowledge, so that I may marry him?"
"Al-Hasan al-Basri," they replied.
"If you can answer me four questions, I am yours," she said to al-Hasan.
"What do you say to this," she asked, "when I die and leave this world, will leave with belief or not?"
"That is a matter of the Unseen and none knows the Unseen except Allah."
"What about this, then? When I am put into the grave and Munkar and Nakir question me, will I be able to answer them or not?"
"That is a matter of the Unseen and none knows the Unseen except Allah," replied al-Hasan a second time.
"When people are gathered together on the Day of Rising and the books are distributed, will I be given my book in my right hand or my left hand?"
"That too is a matter of the Unseen and none knows the Unseen except Allah," came the reply again.
"When people are called: 'One group in the Garden and one group in Blaze!' which of the two groups will I be in?"
"That is a matter of the Unseen and none knows the Unseen except Allah," responded al-Hasan for the fourth and last time.
"How is it possible," she retorted, "for someone who is suffering the grief of ignorance about these four things to think of marriage?" "O Hasan," she continued, "in how many parts did Allah create the intellect?"
"In ten parts," he replied, "nine for men and one for women."
"O Hasan, in how many parts did Allah create appetite?"
"In ten parts: nine for women and one for men."
"O Hasan," she concluded, "I am able to contain nine part of appetite with one part of intellect whereas you cannot even guard one part of appetite with nine parts of intellect!" Thereupon al-Hasan wept and left her.
Because of its ability to keep the appetites in check, Islam is very much concerned with the intellect, nurturing it, developing it and giving it the greatest scope to evaluate things and their results with precise criteria. It should be used to distinguish the positive and negative sides of appetite using the criterion of the Shari'ah and to understand what its consequences will be in this world and the Next. It should know how to encourage the lower self to gain the pleasure of Allah and how to make it wary of anger of Allah so that it does not collapse under the pressure of impulses, appetites and desires and become lost in the oceans of this world. Out of His endless generosity the Almighty has prescribed various measures to safeguard the intellect and promote the development and expansion of its faculties.
Among these measures is Revelation itself. One of the functions of Revelation and the Message is to act as Allah's evidence against mankind. Left to itself, the intellect can misguide. Natural form (fitrah) on its own is also capable of deviation. The only safeguard for the intellect and natural form is to adopt the Revelation as their directing guide:
"We never punish until We have sent a Messenger." (17:15)
Therefore the intellect needs the Revelation to guide it and direct it and make it sound so that it can distinguish the bad from the good. Revelation protects the intellect from becoming lost in materialistic philosophies.
Another of the safeguards of the intellect is the prohibition of intoxicants. Many a man fritters away his intellectual abilities in satisfying his lower appetites and passing whims and this opens him up to misguidance, deviation and bad habits of all kinds which will disrupt first his own life, then the life of his family, and finally that of society as a whole. This is the root cause of Islam's prohibition of intoxicants of all sorts - alcohol, drugs, or any substance that has an effect on the brain, leading to altered states of consciousness or hallucinations. The Almighty says in His Noble Book:
"O you who believe! Wine and gambling and stone altars and divining arrows are disgusting things, part of the handiwork of Shaytan. Avoid them completely, so that perhaps you will be successful." (5:90)
Could there be any greater accomplishment than being awake and alert and perceiving where your steps are taking you and being able to truly evaluate their prospective benefit or harm for yourself in the world and the Next?
Another thing which Allah does in this respect is to invite the intellect to reflect deeply on existence. The purpose of this invitation is to free the intellect of the chains that shackle it and make it stumble under the pressure of all the needs and demands which hem it in. when man contemplates the universe, he is inevitably aware of the immensity of its Creator and His strength and this impels him to seek help and strength from Him to under take the task for which he was created. Such contemplation awakens him from the sleep of heedlessness and opens all his receptive senses and cognitive faculties:
"Truly in the creation of the heavens and the earth, and the alternation of night and day there are signs for people of intelligence." (3:190)
"Have they not traveled in the land? Do they not have hearts with which to understand or ears with which to hear?" (22:46)
In all created existence there is nothing more noble than the human intellect and for this reason Allah honours it as it deserves. There is no deen which fulfils all the aspirations of the intellect and answers its questions as Islam does. This is only to be expected since the intellect is the supreme instrument of human perception and whenever it is polished, perception is increased and the results derived from its use are greater. A Bedouin possessing an unspoiled natural response to existence articulated this when people asked him, "Why do you believe in Muhammad?" His reply was: "Because what his deen orders leaves no scope for the intellect to say, 'If only he had ordered this.' Nor does what it forbids leave the intellect any scope to say, 'If only he had not forbidden that.' "
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