In the name of God, Most Gracious, Most Merciful We have indeed revealed this (Message) in the Night of Power: And what will explain to thee what the Night of Power is? The Night of Power is better than a thousand months. Therein come down the angels and the Spirit by God's permission, on every errand: Peace!...This until the rise of morn!
Surah 97 The Holy Qur’an
The Holy Qur'an contains a short surah dedicated to Laylatul Qadr. Surah Al-Qadr is the 97th surah and consists of five verses. However, these short verses carry great meaning and guidance. They tell us all we need to know about the essence and spirit of Laylatul Qadr.
Laylatul Qadr falls sometime within the last 10 days of Ramadhan.
"Seek it in Ramadan in the last ten nights. For verily, it is during the odd nights, the twenty-first, or the twenty-third, or the twenty-fifth, or the twenty-seventh, or the twenty-ninth, or during the last night." Sahih Hadith Ahmad 5:318
Laylatul Qadr is the most blessed night. A person who misses it has indeed missed a great amount of good. If an individual wants to obey his Lord, increase the good deeds in his record and have all past sins forgiven, they should take part in Laylatul Qadr.
“Whoever stays up (in prayer and remembrance of Allah) on the Night of Qadr fully believing (in Allah’s promise of reward for that night) and hoping to seek reward (from Allah alone and not from people), he shall be forgiven for his past sins.” Sahih Hadith Bukhari / Muslim
We should strive to find this night, and then pass it in worship and obedience. If this is done for the sake of Allah, with sincerity, then all past sins will be forgiven. However, if a person misses out on worship during Laylatul Qadr they truly are a deprived person.
This night is full of reward and blessing and is equivalent to a thousand nights of worship. Anyone who takes part in Laylatul Qadr will have worshipped an equivalent of eighty three years and three months. It is as if a person has spent an entire lifetime in non-stop worship.
“The Night of Power is better than a thousand months.” 97:3 The Holy Quran
"Allah's Messenger, sallallahu `alayhi wa sallam, looked back at the previous communities and saw that his community lived for a much shorter period in comparison to them. He was concerned about how his community would be able to gain as many rewards as those of the previous communities. So when Allah the Exalted saw the concerns in the heart of His Beloved, sallallahu `alayhi wa sallam, then he, sallallahu `alayhi wa sallam, was given Laylatul-Qadr, which is more virtuous than a thousand months." (Imâm Mâlik, Muatta)
Worship during this night can take on many forms. Here are a few suggestions to help you through Laylatul Qadr:
• Plan ahead if you are working. If you are going to spend a night awake in worship, book the following day off.
• Take regular breaks during the night to avoid getting over-exhausted. Try switching between different forms of worship instead.
• Perform Itikaaf (seclusion in a mosque for worship) – If possible, take a vacation for the last 10 days of Ramadhan. If you cannot stay at your local mosque ask family or friends to help out during your Itikaaf at home. If you cannot spend all 10 days in Itikaaf, then do as many days as you can - even if it is only one day.
• Increase the recitation of the Qur'an, and reflect on the meaning of the verses, especially the verses used in Salah. This will help you concentrate.
• Increase Salah (prayer).
• Find out if there are any events organised, and take your family along.
Doing all of the above activities may be too much to do throughout the night but is far better than social gatherings and meaningless talk that we stay awake for.
If your Arabic is not very strong then there are many good English translations of Qur'an and Hadith, which can be used instead. Other useful reading might include books of tafsir (Qura’n commentary), books on the lives of the Prophets (upon whom be peace), and books of fiqh (Islamic jurisprudence) as well as Du’a books.
The days of Laylatul-Qadr are an important time for worship, especially the last 10 days. We should pray sincerely from our hearts in order to be saved from the hellfire. This is a good opportunity not only to pray for ourselves but also for our fellow brothers and sisters, for if we can not do anything else then our prayers will help.
Ibn Abbas (RA) heard the Prophet (SAAWS) advising someone, saying, “Take advantage of five before five: You’re youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you become occupied, and your life before your death.”
May Allah help us to purify our hearts, strengthen our faith, and enable us to meet every challenge, and overcome every difficulty in our lives. May Allah allow us to serve Him with sincerity in our work, study, professional, business, family and social lives. When the time comes for us finally to return to Him, may Allah admit us to the companionship of those whom He loves.
http://www.ramadhanzone.com
Showing posts with label Quantum World. Show all posts
Showing posts with label Quantum World. Show all posts
Monday, September 7, 2009
Sunday, July 19, 2009
The True Religion – Part 1
By ABU AMEENAH BILAL PHILIPS
THE RELIGION OF ISLAM
The first thing that one should know and clearly understand about Islam is what the word "Islam" itself means. The religion of Islam is not named after a person as in the case of Christianity which was named after Jesus Christ, Buddhism after Gotama Buddha, Confucianism after Confucius, and Marxism after Karl Marx. Nor was it named after a tribe like Judaism after the tribe of Judah and Hinduism after the Hindus. Islam is the true religion of "Allah" and as such, its name represents the central principle of Allah's "God's" religion; the total submission to the will of Allah "God". The Arabic word "Islam" means the submission or surrender of one's will to the only true god worthy of worship "Allah" and anyone who does so is termed a "Muslim", The word also implies "peace"
which is the natural consequence of total submission to the will of Allah. Hence, it was not a new religion brought by Prophet Muhammad (PBUH) in Arabia in the seventh century, but only the true religion of Allah re-expressed in its final
form.
Islam is the religion which was given to Adam, the first man and the first prophet of Allah, and it was the religion of all the prophets sent by Allah to mankind. The name of God's religion Islam was not decided upon by later generations of
man. It was chosen by Allah Himself and clearly mentioned in His final revelation to man. In the final book of divine revelation, the Qur'aan, Allah states the following:
"This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion". (Soorah Al-Maa'idah 5:3)
"If anyone desires a religion other than Islam (submission to Allah (God) never will It be accepted of Him" (Soorah Aal'imraan 3:85)
"Abraham was not a Jew nor Christian; but an upright Muslim." (Soorah Aal'imraan 3:67)
Nowhere in the Bible will you find Allah saying to Prophet Moses' people or their descendants that their religion is Judaism, nor to the followers of Christ that their religion is Christianity. In fact, Christ was not even his name, nor was
it Jesus! The name "Christ" comes from the Greek word Christos which means the annointed. That is, Christ is a Greek translation of the Hebrew title "Messiah". The name "Jesus" on the other hand, is a latinized version of the Hebrew name Esau.
For simplicity's sake, I will however continue to refer to Prophet Esau (PBUH) as Jesus. As for his religion, it was what he called his followers to. Like the prophets before him, he called the people to surrender their will to the will of Allah; (which is Islam) and he warned them to stay away from the false gods of human imagination.
According to the New Testament, he taught his followers to pray as follows: "Yours will be done on earth as it is in Heaven".
THE RELIGION OF ISLAM
The first thing that one should know and clearly understand about Islam is what the word "Islam" itself means. The religion of Islam is not named after a person as in the case of Christianity which was named after Jesus Christ, Buddhism after Gotama Buddha, Confucianism after Confucius, and Marxism after Karl Marx. Nor was it named after a tribe like Judaism after the tribe of Judah and Hinduism after the Hindus. Islam is the true religion of "Allah" and as such, its name represents the central principle of Allah's "God's" religion; the total submission to the will of Allah "God". The Arabic word "Islam" means the submission or surrender of one's will to the only true god worthy of worship "Allah" and anyone who does so is termed a "Muslim", The word also implies "peace"
which is the natural consequence of total submission to the will of Allah. Hence, it was not a new religion brought by Prophet Muhammad (PBUH) in Arabia in the seventh century, but only the true religion of Allah re-expressed in its final
form.
Islam is the religion which was given to Adam, the first man and the first prophet of Allah, and it was the religion of all the prophets sent by Allah to mankind. The name of God's religion Islam was not decided upon by later generations of
man. It was chosen by Allah Himself and clearly mentioned in His final revelation to man. In the final book of divine revelation, the Qur'aan, Allah states the following:
"This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion". (Soorah Al-Maa'idah 5:3)
"If anyone desires a religion other than Islam (submission to Allah (God) never will It be accepted of Him" (Soorah Aal'imraan 3:85)
"Abraham was not a Jew nor Christian; but an upright Muslim." (Soorah Aal'imraan 3:67)
Nowhere in the Bible will you find Allah saying to Prophet Moses' people or their descendants that their religion is Judaism, nor to the followers of Christ that their religion is Christianity. In fact, Christ was not even his name, nor was
it Jesus! The name "Christ" comes from the Greek word Christos which means the annointed. That is, Christ is a Greek translation of the Hebrew title "Messiah". The name "Jesus" on the other hand, is a latinized version of the Hebrew name Esau.
For simplicity's sake, I will however continue to refer to Prophet Esau (PBUH) as Jesus. As for his religion, it was what he called his followers to. Like the prophets before him, he called the people to surrender their will to the will of Allah; (which is Islam) and he warned them to stay away from the false gods of human imagination.
According to the New Testament, he taught his followers to pray as follows: "Yours will be done on earth as it is in Heaven".
The True Religion – Part 2
By ABU AMEENAH BILAL PHILIPS
THE MESSAGE OF ISLAM
Since the total submission of one's will to Allah represents the essence of worship, the basic message of Allah's divine religion, Islam is the worship of Allah alone and the avoidance of worship directed to any person, place or thing
other than Allah. Since everything other than Allah, the Creator of all things, is Allah's creation; it may be said that Islam, in essence calls man away from the worship of creation and invites him to worship only its Creator. He is
the only one deserving man's worship as it is only by His will that prayers are answered. If man prays to a tree and his prayers are answered, it was not the tree which answered his prayers but Allah who allowed the circumstances prayed for to
take place. One might say, "That is obvious," however, to tree-worshippers it might not be. Similarly, prayers to Jesus, Buddha, or Krishna, to Saint Christopher, or Saint Jude or even to Muhammad, are not answered by them but are answered by Allah. Jesus did not tell his followers to worship him but to worship Allah. As the Qur'aan states:
"And behold Allah will say: "O Jesus the son of Mary Did you say to men, Worship me and my mother as gods besides Allah He will say-"Glory to you I could never say what I had no right (to say')" (Soorah Al-Maa'idah 5:116).
Nor did he worship himself when he worshipped but rather he worshipped Allah. This basic principle is enshrined in the opening chapter of the Qur'aan, known as Soorah Al-Faatihah, verse 4:
"You alone do we worship and from you alone do we seek help".
Elsewhere, in the final book of revelation, the Qur'aan, Allah also said:
"And your Lord says: "Call on Me and I will answer your(prayer)."(Soorah Mu'min 40:60)
it is worth noting that the basic message of Islam is that Allah and His creation are distinctly different entities. Neither is Allah His creation or a part of it, nor is His creation Him or a part of Him.
This might seem obvious, but, man's worship of creation instead of the Creator is to a large degree based on ignorance of this concept. It is the belief that the essence of Allah is everywhere in His creation or that His divine being is or was present in some aspects of His creation, which has provided justification for the worship of creation though such worship maybe called the worship of Allah through his creation. How ever, the message of Islam as brought by the prophets of Allah is to worship only Allah and to avoid the worship of his creation either directly or indirectly. In the Our'aan Allah clearly states:
"For We assuredly sent amongst every people a prophet, (with the command) worship meand avoid false gods " (Soorah Al-Nahl 16:36)
When the idol worshipper is questioned as to why he or she bows down to idols created by men, the invariable reply is that they are not actually worshipping the stone image, but Allah who is present within it. They claim that the stone idol is only a focal point for Allah's essence and is not in itself Allah! One who has accepted the concept of the presence of God's being within His creation in any way will be obliged to accept this argument of idolatry. Whereas, one who understands the basic message of Islam and its implications would never concede to idolatry no matter how it is rationalized. Those who have claimed divinity for themselves down through the ages have often based their claims on the mistaken belief that Allah is present in man. They merely had to assert that although Allah according to their false beliefs, is in all of
us, He is more present in them than in the rest of us. Hence, they claim, we should submit our will to them and worship them as they are either God in person or God concentrated within the person.
Similarly, those who have asserted the godhood of others after their passing have found fertile ground among those who accept the false belief of God's presence in man. One who has grasped the basic message of Islam and its implications could never agree to worship another human being under any circumstances. God's religion in essence is a clear call to the worship of the Creator and the rejection of creation-worship in any form. This is the meaning of the motto of Islam:
"Laa Elaaha illallaah" (There is no god but Allah)
Its repetition automatically brings one within the fold of Islam and sincere belief in it guarantees one Paradise. Thus, the final Prophet of Islam is reported to have'said, "Any one who says: There is no god but Allah and dies holding that(belief) will enter paradise". (Reported by Abu Dharr and collected by Al-Bukhaaree and Muslim).
It consists in the submission to Allah as one God, yielding to Him by obeying His commandments, and the denial of polytheism and polytheists.
THE MESSAGE OF ISLAM
Since the total submission of one's will to Allah represents the essence of worship, the basic message of Allah's divine religion, Islam is the worship of Allah alone and the avoidance of worship directed to any person, place or thing
other than Allah. Since everything other than Allah, the Creator of all things, is Allah's creation; it may be said that Islam, in essence calls man away from the worship of creation and invites him to worship only its Creator. He is
the only one deserving man's worship as it is only by His will that prayers are answered. If man prays to a tree and his prayers are answered, it was not the tree which answered his prayers but Allah who allowed the circumstances prayed for to
take place. One might say, "That is obvious," however, to tree-worshippers it might not be. Similarly, prayers to Jesus, Buddha, or Krishna, to Saint Christopher, or Saint Jude or even to Muhammad, are not answered by them but are answered by Allah. Jesus did not tell his followers to worship him but to worship Allah. As the Qur'aan states:
"And behold Allah will say: "O Jesus the son of Mary Did you say to men, Worship me and my mother as gods besides Allah He will say-"Glory to you I could never say what I had no right (to say')" (Soorah Al-Maa'idah 5:116).
Nor did he worship himself when he worshipped but rather he worshipped Allah. This basic principle is enshrined in the opening chapter of the Qur'aan, known as Soorah Al-Faatihah, verse 4:
"You alone do we worship and from you alone do we seek help".
Elsewhere, in the final book of revelation, the Qur'aan, Allah also said:
"And your Lord says: "Call on Me and I will answer your(prayer)."(Soorah Mu'min 40:60)
it is worth noting that the basic message of Islam is that Allah and His creation are distinctly different entities. Neither is Allah His creation or a part of it, nor is His creation Him or a part of Him.
This might seem obvious, but, man's worship of creation instead of the Creator is to a large degree based on ignorance of this concept. It is the belief that the essence of Allah is everywhere in His creation or that His divine being is or was present in some aspects of His creation, which has provided justification for the worship of creation though such worship maybe called the worship of Allah through his creation. How ever, the message of Islam as brought by the prophets of Allah is to worship only Allah and to avoid the worship of his creation either directly or indirectly. In the Our'aan Allah clearly states:
"For We assuredly sent amongst every people a prophet, (with the command) worship meand avoid false gods " (Soorah Al-Nahl 16:36)
When the idol worshipper is questioned as to why he or she bows down to idols created by men, the invariable reply is that they are not actually worshipping the stone image, but Allah who is present within it. They claim that the stone idol is only a focal point for Allah's essence and is not in itself Allah! One who has accepted the concept of the presence of God's being within His creation in any way will be obliged to accept this argument of idolatry. Whereas, one who understands the basic message of Islam and its implications would never concede to idolatry no matter how it is rationalized. Those who have claimed divinity for themselves down through the ages have often based their claims on the mistaken belief that Allah is present in man. They merely had to assert that although Allah according to their false beliefs, is in all of
us, He is more present in them than in the rest of us. Hence, they claim, we should submit our will to them and worship them as they are either God in person or God concentrated within the person.
Similarly, those who have asserted the godhood of others after their passing have found fertile ground among those who accept the false belief of God's presence in man. One who has grasped the basic message of Islam and its implications could never agree to worship another human being under any circumstances. God's religion in essence is a clear call to the worship of the Creator and the rejection of creation-worship in any form. This is the meaning of the motto of Islam:
"Laa Elaaha illallaah" (There is no god but Allah)
Its repetition automatically brings one within the fold of Islam and sincere belief in it guarantees one Paradise. Thus, the final Prophet of Islam is reported to have'said, "Any one who says: There is no god but Allah and dies holding that(belief) will enter paradise". (Reported by Abu Dharr and collected by Al-Bukhaaree and Muslim).
It consists in the submission to Allah as one God, yielding to Him by obeying His commandments, and the denial of polytheism and polytheists.
The True Religion – Part 3
By ABU AMEENAH BILAL PHILIPS
THE MESSAGE OF FALSE RELIGION
There are so many sects, cults, religions, philosophies, and movements in the world, all of which claim to be the right way or the only true path to Allah. How can one determine which one is correct or if, in fact, all are correct? The method by which the answer can be found is to clear away the superficial differences in the teachings of the various claimants to the ultimate truth, and identify the central object of worship to which they call, directly or indirectly. False religions all have in common one basic concept with regards to Allah. They either claim that all men are gods or that specific men were Allah or that nature is Allah or that Allah is a figment of man's imagination.
Thus, it may be stated that the basic message of false religion is that Allah may be worshipped in the form of His creation. False religion invites man to the worship of creation by calling the creation or some aspect of it God. For example, prophet Jesus invited his followers to worship Allah but those who claim to be his followers today call people to worship Jesus, claiming that he was Allah!
Buddha was a reformer who introduced a number of humanistic principles to the religion of India. He did not claim to be God nor did he suggest to his followers that he be an object of worship. Yet, today most Buddhists who are to be found
outside of India have taken him to be God and prostrate to idols made in their perception of his likeness.
By using the principle of identifying the object of worship, false religion becomes very obvious and the contrived nature of their origin clear. As God said in the Our'aan:
LA
That which you worship besides Him are only names you and your forefathers have invented for which Allah has sent down no authority: The command belongs only to Allah:
He has commanded that you only worship Him; that is the right religion, but most men do not understand ". (Soorah Yoosuf 12:40)
It may be argued that all religions teach good things so why should it matter which one we follow. The reply is that all false religions teach the greatest evil, the worship of creation. Creation-worship is the greatest sin that man can commit because it contradicts the very purpose of his creation. Man was created to worship Allah alone as Allah has explicitly stated in the Our'aan:
"I have only created jinns and men, that they may worship me" (Soorah Zaareeyaat 51:56)
Consequently, the worship of creation, which is the essence of idolatry, is the only unforgivable sin. One who dies in this state of idolatry has sealed his fate in the next life. This is not an opinion, but a revealed fact stated by Allah in his
final revelation to man:
"Verily Allah will not forgive the joining of partners with Him, but He may forgive (sins) less than that for whomsoever He wishes" (Soorah An- Nisaa 4:48 and 116)
THE MESSAGE OF FALSE RELIGION
There are so many sects, cults, religions, philosophies, and movements in the world, all of which claim to be the right way or the only true path to Allah. How can one determine which one is correct or if, in fact, all are correct? The method by which the answer can be found is to clear away the superficial differences in the teachings of the various claimants to the ultimate truth, and identify the central object of worship to which they call, directly or indirectly. False religions all have in common one basic concept with regards to Allah. They either claim that all men are gods or that specific men were Allah or that nature is Allah or that Allah is a figment of man's imagination.
Thus, it may be stated that the basic message of false religion is that Allah may be worshipped in the form of His creation. False religion invites man to the worship of creation by calling the creation or some aspect of it God. For example, prophet Jesus invited his followers to worship Allah but those who claim to be his followers today call people to worship Jesus, claiming that he was Allah!
Buddha was a reformer who introduced a number of humanistic principles to the religion of India. He did not claim to be God nor did he suggest to his followers that he be an object of worship. Yet, today most Buddhists who are to be found
outside of India have taken him to be God and prostrate to idols made in their perception of his likeness.
By using the principle of identifying the object of worship, false religion becomes very obvious and the contrived nature of their origin clear. As God said in the Our'aan:
LA
That which you worship besides Him are only names you and your forefathers have invented for which Allah has sent down no authority: The command belongs only to Allah:
He has commanded that you only worship Him; that is the right religion, but most men do not understand ". (Soorah Yoosuf 12:40)
It may be argued that all religions teach good things so why should it matter which one we follow. The reply is that all false religions teach the greatest evil, the worship of creation. Creation-worship is the greatest sin that man can commit because it contradicts the very purpose of his creation. Man was created to worship Allah alone as Allah has explicitly stated in the Our'aan:
"I have only created jinns and men, that they may worship me" (Soorah Zaareeyaat 51:56)
Consequently, the worship of creation, which is the essence of idolatry, is the only unforgivable sin. One who dies in this state of idolatry has sealed his fate in the next life. This is not an opinion, but a revealed fact stated by Allah in his
final revelation to man:
"Verily Allah will not forgive the joining of partners with Him, but He may forgive (sins) less than that for whomsoever He wishes" (Soorah An- Nisaa 4:48 and 116)
The True Religion – Part 4
By ABU AMEENAH BILAL PHILIPS
THE UNIVERSALITY OF ISLAM
Since the consequences of false religion are so grave, the true religion of Allah must be universally understandable and attainable, not confined to any people, place or time. There can not be conditions like baptism, belief in a man, as a
saviour etc., for a believer to enter paradise. Within the central principle of Islam and in its definition, (the surrender of one's will to God) lies the roots of Islam's universality. Whenever man comes to the realization that Allah is one and distinct from His creation, and submits himself to Allah, he becomes a Muslim in body and spirit and is eligible for paradise. Thus, anyone at anytime in the most remote region of the world can become a Muslim, a follower of God's religion, Islam, by merely rejecting the worship of creation and by turning to Allah (God) alone. It should be noted however, that the recognition of and submission to Allah requires that one chooses between right and wrong and such a choice implies accountability. Man will be held responsible for his choices, and, as such, he should try his utmost to do good and avoid evil. The ultimate good being the worship of Allah alone and the ultimate evil being the worship of His creation along with or instead of Allah. This fact is expressed in the final revelation as follows:
"Verily those who believe, those who follow the Jewish (Scriptures), the Christians and the Sabians any who believe In Allah and the last day, and work righteousness shall have their reward with their Lord; They will not be overcome by fear nor grief (Soorah Al-Baqarah 2:62).
If only they had stood by the law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course; but many of them follow a course that is evil." (Soorah Al-Maa'idah 5:66)
THE UNIVERSALITY OF ISLAM
Since the consequences of false religion are so grave, the true religion of Allah must be universally understandable and attainable, not confined to any people, place or time. There can not be conditions like baptism, belief in a man, as a
saviour etc., for a believer to enter paradise. Within the central principle of Islam and in its definition, (the surrender of one's will to God) lies the roots of Islam's universality. Whenever man comes to the realization that Allah is one and distinct from His creation, and submits himself to Allah, he becomes a Muslim in body and spirit and is eligible for paradise. Thus, anyone at anytime in the most remote region of the world can become a Muslim, a follower of God's religion, Islam, by merely rejecting the worship of creation and by turning to Allah (God) alone. It should be noted however, that the recognition of and submission to Allah requires that one chooses between right and wrong and such a choice implies accountability. Man will be held responsible for his choices, and, as such, he should try his utmost to do good and avoid evil. The ultimate good being the worship of Allah alone and the ultimate evil being the worship of His creation along with or instead of Allah. This fact is expressed in the final revelation as follows:
"Verily those who believe, those who follow the Jewish (Scriptures), the Christians and the Sabians any who believe In Allah and the last day, and work righteousness shall have their reward with their Lord; They will not be overcome by fear nor grief (Soorah Al-Baqarah 2:62).
If only they had stood by the law, the Gospel, and all the revelation that was sent to them from their Lord, they would have enjoyed happiness from every side. There is from among them a party on the right course; but many of them follow a course that is evil." (Soorah Al-Maa'idah 5:66)
The True Religion – Part 5
By ABU AMEENAH BILAL PHILIPS
RECOGNITION OF ALLAH
The question which arises here is, "How can all people be expected to believe in Allah given their varying backgrounds, societies and cultures? For people to be responsible for worshipping Allah they all have to have access to knowledge of
Allah. The final revelation teaches that all mankind have the recognition of Allah imprinted on their souls, a part of their very nature with which they are created. In Soorah Al-A'raaf, Verses 172-173; Allah explained that when He created Adam, He
caused all of Adam's descendants to come into existence and took a pledge from them saying, Am I not your Lord? To which they all replied, " Yes, we testify to It:' Allah then explained why He had all of mankind bear witness that He is
their creator and only true God worthy of worship. He said, "That was in case you (mankind) should say on the day of Resurrection, "Verily we were unaware of all this." That is to say, we had no idea that You Allah, were our God. No one told
us that we were only supposed to worship You alone. Allah went on to explain That it was also in case you should say, "Certainly It was our ancestors who made partners (With Allah) and we are only their descendants; will You then destroy us
for what those liars did?" Thus, every child is born with a natural belief in Allah and an inborn inclination to worship Him alone called in Arabic the "Fitrah".
If the child were left alone, he would worship Allah in his own way, but all children are affected by those things around them, seen or unseen. The Prophet (PBUH) reported that Allah said, "I created my servants in the right religion but devils made them go astray". The Prophet (PBUH) also said, "Each child is born in a state of "Fitrah", then his parents make him a Jew, Christian or a Zoroastrian, the way an animal gives birth to a normal offspring. Have you noticed any that were born mutilated?" (Collected by Al-Bukhaaree and Muslim). So,
just as the child submits to the physical laws which Allah has put in nature, his soul also submits naturally to the fact that Allah is his Lord and Creator. But, his parents try to make him follow their own way and the child is not strong enough in the early stages of his life to resist or oppose the will of his parents. The religion which the child follows at this stage is one of custom and upbringing and Allah does not hold him to account or punish him for this religion.
Throughout people's lives from childhood until the time they die, signs are shown to them in all regions of the earth and in their own souls, until it becomes clear that there is only one true God (Allah). If the people are honest with
themselves, reject their false gods and seek Allah, the way will be made easy for them but if they continually reject Allah's signs and continue to worship creation, the more difficult it will be for them to escape. For example, in the
South Eastern region of the Amazon jungle in Brazil, South America, a primitive tribe erected a new hut to house their main idol Skwatch, representing the supreme God of all creation. The following day a young man entered the hut to pay
homage to the God, and while he was in prostration to what he had been taught was his Creator and Sustainer, a mangy old flea-ridden dog walked into the hut, The young man looked up in time to seethe dog lift its hind leg and pass urine on the
idol. Outraged, the youth chased the dog out of the temple, but when his rage died down he realized that the idol could not be the Lord of the universe. Allah must be elsewhere. He now had a choice to act on his knowledge and seek Allah, or to dishonestly go along with the false beliefs of his tribe. As strange as it may seem, that was a sign from Allah for that young man. It contained within it divine guidance that what he was worshipping was false.
Prophets were sent, as was earlier mentioned, to every nation and tribe to support man's natural belief in Allah and man's inborn inclination to worship Him as well as to reinforce the divine truth in the daily signs revealed by Allah. Although,
in most cases, much of the prophets' teachings became distorted, portions remained which point out right and wrong. For example, the ten commandments of the Torah, their confirmation in the Gospels and the existence of laws against
murder, stealing and adultery in most societies.
Consequently, every soul will be held to account for its belief in Allah and its acceptance of the religion of Islam; the total submission to the will of Allah.
We pray to Allah, the exalted, to keep us on the right path to which He has guided us, and to bestow on us a blessing from Him, He is indeed the Most Merciful. Praise and gratitude be to Allah, the Lord of the worlds, and peace and blessings be on prophet Muhammed, his Family, his companions, and those who rightly follow them.
Email to: Ayman@pcmail-bld40.uow.edu.au
http://media.isnet.org/off/Islam/Etc/true_rel.html
RECOGNITION OF ALLAH
The question which arises here is, "How can all people be expected to believe in Allah given their varying backgrounds, societies and cultures? For people to be responsible for worshipping Allah they all have to have access to knowledge of
Allah. The final revelation teaches that all mankind have the recognition of Allah imprinted on their souls, a part of their very nature with which they are created. In Soorah Al-A'raaf, Verses 172-173; Allah explained that when He created Adam, He
caused all of Adam's descendants to come into existence and took a pledge from them saying, Am I not your Lord? To which they all replied, " Yes, we testify to It:' Allah then explained why He had all of mankind bear witness that He is
their creator and only true God worthy of worship. He said, "That was in case you (mankind) should say on the day of Resurrection, "Verily we were unaware of all this." That is to say, we had no idea that You Allah, were our God. No one told
us that we were only supposed to worship You alone. Allah went on to explain That it was also in case you should say, "Certainly It was our ancestors who made partners (With Allah) and we are only their descendants; will You then destroy us
for what those liars did?" Thus, every child is born with a natural belief in Allah and an inborn inclination to worship Him alone called in Arabic the "Fitrah".
If the child were left alone, he would worship Allah in his own way, but all children are affected by those things around them, seen or unseen. The Prophet (PBUH) reported that Allah said, "I created my servants in the right religion but devils made them go astray". The Prophet (PBUH) also said, "Each child is born in a state of "Fitrah", then his parents make him a Jew, Christian or a Zoroastrian, the way an animal gives birth to a normal offspring. Have you noticed any that were born mutilated?" (Collected by Al-Bukhaaree and Muslim). So,
just as the child submits to the physical laws which Allah has put in nature, his soul also submits naturally to the fact that Allah is his Lord and Creator. But, his parents try to make him follow their own way and the child is not strong enough in the early stages of his life to resist or oppose the will of his parents. The religion which the child follows at this stage is one of custom and upbringing and Allah does not hold him to account or punish him for this religion.
Throughout people's lives from childhood until the time they die, signs are shown to them in all regions of the earth and in their own souls, until it becomes clear that there is only one true God (Allah). If the people are honest with
themselves, reject their false gods and seek Allah, the way will be made easy for them but if they continually reject Allah's signs and continue to worship creation, the more difficult it will be for them to escape. For example, in the
South Eastern region of the Amazon jungle in Brazil, South America, a primitive tribe erected a new hut to house their main idol Skwatch, representing the supreme God of all creation. The following day a young man entered the hut to pay
homage to the God, and while he was in prostration to what he had been taught was his Creator and Sustainer, a mangy old flea-ridden dog walked into the hut, The young man looked up in time to seethe dog lift its hind leg and pass urine on the
idol. Outraged, the youth chased the dog out of the temple, but when his rage died down he realized that the idol could not be the Lord of the universe. Allah must be elsewhere. He now had a choice to act on his knowledge and seek Allah, or to dishonestly go along with the false beliefs of his tribe. As strange as it may seem, that was a sign from Allah for that young man. It contained within it divine guidance that what he was worshipping was false.
Prophets were sent, as was earlier mentioned, to every nation and tribe to support man's natural belief in Allah and man's inborn inclination to worship Him as well as to reinforce the divine truth in the daily signs revealed by Allah. Although,
in most cases, much of the prophets' teachings became distorted, portions remained which point out right and wrong. For example, the ten commandments of the Torah, their confirmation in the Gospels and the existence of laws against
murder, stealing and adultery in most societies.
Consequently, every soul will be held to account for its belief in Allah and its acceptance of the religion of Islam; the total submission to the will of Allah.
We pray to Allah, the exalted, to keep us on the right path to which He has guided us, and to bestow on us a blessing from Him, He is indeed the Most Merciful. Praise and gratitude be to Allah, the Lord of the worlds, and peace and blessings be on prophet Muhammed, his Family, his companions, and those who rightly follow them.
Email to: Ayman@pcmail-bld40.uow.edu.au
http://media.isnet.org/off/Islam/Etc/true_rel.html
Friday, July 10, 2009
How to Make America an Islamic Nation
by Yahiya Emerick
Congress just passed a bill declaring the consumption of alcohol a felony, punishable by up to 120 days in jail. Although critics said the new law wouldn't work anymore than Prohibition did in the 1920's, supporters of the measure felt confident that it would hold, given the large support from the Muslim America community. Even now, many Islamic organizations are setting up alcohol treatment centers and prevention programs designed to help people kick the dangerous habit. The president, a staunch supporter of moral values, is expected to sign the new bill into law when reaches his desk.
Sound like fiction? It may be fiction now, but the future is like a book of blank, white pages; anything can happen. When I accepted Islam and surrendered my heart to Allah's will, I didn't do it for economic or social reasons. In fact, I suffered in those two areas because of my conversion. Rather, it was a choice on my part to reform my soul, my mind and my understanding of why I was alive and why I would die one day.
I didn't think about living in some town for a few years and making my fortune so my kids could go to Ivy league schools. I wasn't thinking about how to get all my relative a green card nor was I planning to leave and go back home to some far land after my bank account was full enough.
I was born and raised here. This is my land. I'll raise my children here, Insha'allah and probably be buried here as well. I knew that by accepting Islam I was declaring that America needed to do so too. America, my home, would naturally become an Islamic country one day. There is no other way to think if you are a truly conscientious believer in Allah.
In past columns I have raised complaints or alarm bells at the state of some segment of the Muslim community. Now I'm going to offer three suggestions for how we can turn the situation around and become the dominant social and cultural force in a country that needs Islam more than another pop-star, beer-brand or psychic network.
First, we must be reminded of a simple truth: if you believe in Allah, then you must be more than just a praying Muslim; more than just a fasting Muslim. A Christian can go to the masjid and pray side-by-side with us all he wants; a Jew can fast in Ramadan for forty years, but if such a person doesn't surrender their will to Allah, then all those activities won't mean much. Belief in Allah is what makes those actions have merit on Judgment Day.
In the same way, why should we see a praying and fasting Muslim and automatically assume he or she is a true believer ? The blessed Prophet once observed that many are the people who fast but who get nothing from it but hunger and thirst. In a similar vein, Allah said that people who pray for show are those who deny the deen. The intention, the belief, that's what makes our Islam real. That's what builds a foundation for the future of our community here.
Secondly, what's more important than what people see us doing in the masjid, is what they see us doing outside in the society. If people view us as foreigners, it's not because everybody is an evil racist. It's because sometimes we're presenting ourselves that way. We have to look at ourselves with a critical eye!
As a quick note, lest multitudes write and complain: The vast majority of Muslims here have chosen to live in non-Muslim neighborhoods; have chosen to live far from the masjid, have chosen to turn their children into neo-kuffar by letting them be indoctrinated by the public school system and have chosen to have non-Muslims as the primary people they come into contact with. If you choose not to actively practice Islam in your daily life, if you choose not to build and Islamic community, then don't display yourself as an ethnic model and say this is what a Muslim should be.
This leads me to the third factor which will help our faith prosper and grow here. The essential, unifying force we must have is a solid, homogenous community. We must live together. All those people who cry about ghettoizing ourselves need to wake up. Why do the Orthodox Jews live together ? Why do the Amish live together ? Why do the Mormons, the Sikhs, the survivalists and the Koreans live together ? Quite simply, to preserve the unique way of life from the scrourge of assimilation. Are they ghettoized ? No. Are they poor ? No. Their communities tend to be healthier, safer and more prosperous than the general melting pot.
How many Muslims have been lost to Islam in the last fifty years here ? Tens of thousands have been lost. The only reason Islam is still growing here, by large, is because of a steady stream of immigration. But when that dries up, the assimilation will dwindle our community down to nothing. It's like we have a bucket with a hole in the bottom. We keep pouring new immigrants in, but so many are leaking out are lost forever. (And we're hardly making concerted or intelligent efforts at bringing others to the faith.) I used to have contact with a unique community in the heart of Detroit, Michigan. It was originally settled by Yemeni immigrants about ten years ago. Those Muslims could have gone the way of others and lost their Iman. But as you'll see, something quite different occurred.
I still remember my first visit to the area fondly. I was attending a meeting of the newly-formed local ICNA group and had never been exposed to the place before. What I saw amazed me. I was elated, in fact! Children were saying salaams to me on the street and women (in hijab) were walking around and going places leisurely and confidently. I saw Muslims who were Arab, Black and Bengali. But what took the cake for me was when out of nowhere I heard the adhan outdoors over a loudspeaker. They fought the city council and won the right to do adhan five times a day in the community!
Something clicked in the minds of these people. The Yemenis formed a master plan and determined to stay together. They set up a fund and slowly bought one house after another, moving Muslim families in and drug-infested kafirs out, until they literally had thousands of Muslims businesses and stores in the heart of the community and bought a huge Catholic church and made it into a beautiful masjid. They even made a small community health care center!
When we were leaving our meeting and walking to the masjid for salat, it was the most beautiful sight: from all directions, men, women and children, of all races, were going to their masjid as a community. I've never been to Muslim country before, but I'll tell you this much, I felt as if I were in an Islamic country. And this wasn't Egypt or India or Turkey. It was right here - in America.
http://www.jannah.org
Congress just passed a bill declaring the consumption of alcohol a felony, punishable by up to 120 days in jail. Although critics said the new law wouldn't work anymore than Prohibition did in the 1920's, supporters of the measure felt confident that it would hold, given the large support from the Muslim America community. Even now, many Islamic organizations are setting up alcohol treatment centers and prevention programs designed to help people kick the dangerous habit. The president, a staunch supporter of moral values, is expected to sign the new bill into law when reaches his desk.
Sound like fiction? It may be fiction now, but the future is like a book of blank, white pages; anything can happen. When I accepted Islam and surrendered my heart to Allah's will, I didn't do it for economic or social reasons. In fact, I suffered in those two areas because of my conversion. Rather, it was a choice on my part to reform my soul, my mind and my understanding of why I was alive and why I would die one day.
I didn't think about living in some town for a few years and making my fortune so my kids could go to Ivy league schools. I wasn't thinking about how to get all my relative a green card nor was I planning to leave and go back home to some far land after my bank account was full enough.
I was born and raised here. This is my land. I'll raise my children here, Insha'allah and probably be buried here as well. I knew that by accepting Islam I was declaring that America needed to do so too. America, my home, would naturally become an Islamic country one day. There is no other way to think if you are a truly conscientious believer in Allah.
In past columns I have raised complaints or alarm bells at the state of some segment of the Muslim community. Now I'm going to offer three suggestions for how we can turn the situation around and become the dominant social and cultural force in a country that needs Islam more than another pop-star, beer-brand or psychic network.
First, we must be reminded of a simple truth: if you believe in Allah, then you must be more than just a praying Muslim; more than just a fasting Muslim. A Christian can go to the masjid and pray side-by-side with us all he wants; a Jew can fast in Ramadan for forty years, but if such a person doesn't surrender their will to Allah, then all those activities won't mean much. Belief in Allah is what makes those actions have merit on Judgment Day.
In the same way, why should we see a praying and fasting Muslim and automatically assume he or she is a true believer ? The blessed Prophet once observed that many are the people who fast but who get nothing from it but hunger and thirst. In a similar vein, Allah said that people who pray for show are those who deny the deen. The intention, the belief, that's what makes our Islam real. That's what builds a foundation for the future of our community here.
Secondly, what's more important than what people see us doing in the masjid, is what they see us doing outside in the society. If people view us as foreigners, it's not because everybody is an evil racist. It's because sometimes we're presenting ourselves that way. We have to look at ourselves with a critical eye!
As a quick note, lest multitudes write and complain: The vast majority of Muslims here have chosen to live in non-Muslim neighborhoods; have chosen to live far from the masjid, have chosen to turn their children into neo-kuffar by letting them be indoctrinated by the public school system and have chosen to have non-Muslims as the primary people they come into contact with. If you choose not to actively practice Islam in your daily life, if you choose not to build and Islamic community, then don't display yourself as an ethnic model and say this is what a Muslim should be.
This leads me to the third factor which will help our faith prosper and grow here. The essential, unifying force we must have is a solid, homogenous community. We must live together. All those people who cry about ghettoizing ourselves need to wake up. Why do the Orthodox Jews live together ? Why do the Amish live together ? Why do the Mormons, the Sikhs, the survivalists and the Koreans live together ? Quite simply, to preserve the unique way of life from the scrourge of assimilation. Are they ghettoized ? No. Are they poor ? No. Their communities tend to be healthier, safer and more prosperous than the general melting pot.
How many Muslims have been lost to Islam in the last fifty years here ? Tens of thousands have been lost. The only reason Islam is still growing here, by large, is because of a steady stream of immigration. But when that dries up, the assimilation will dwindle our community down to nothing. It's like we have a bucket with a hole in the bottom. We keep pouring new immigrants in, but so many are leaking out are lost forever. (And we're hardly making concerted or intelligent efforts at bringing others to the faith.) I used to have contact with a unique community in the heart of Detroit, Michigan. It was originally settled by Yemeni immigrants about ten years ago. Those Muslims could have gone the way of others and lost their Iman. But as you'll see, something quite different occurred.
I still remember my first visit to the area fondly. I was attending a meeting of the newly-formed local ICNA group and had never been exposed to the place before. What I saw amazed me. I was elated, in fact! Children were saying salaams to me on the street and women (in hijab) were walking around and going places leisurely and confidently. I saw Muslims who were Arab, Black and Bengali. But what took the cake for me was when out of nowhere I heard the adhan outdoors over a loudspeaker. They fought the city council and won the right to do adhan five times a day in the community!
Something clicked in the minds of these people. The Yemenis formed a master plan and determined to stay together. They set up a fund and slowly bought one house after another, moving Muslim families in and drug-infested kafirs out, until they literally had thousands of Muslims businesses and stores in the heart of the community and bought a huge Catholic church and made it into a beautiful masjid. They even made a small community health care center!
When we were leaving our meeting and walking to the masjid for salat, it was the most beautiful sight: from all directions, men, women and children, of all races, were going to their masjid as a community. I've never been to Muslim country before, but I'll tell you this much, I felt as if I were in an Islamic country. And this wasn't Egypt or India or Turkey. It was right here - in America.
http://www.jannah.org
Friday, June 5, 2009
Zakat - Islamic Economy Purpose in Islam - Part 1
The economics of Zakat and its relevance to modern times is a hotly debated issue among both religious and liberal Muslims. This series of articles will attempt to explain the concept of Zakat in the light of only the Quran and the faithful implementation of this concept by our Prophet Muhammad (pbuh). We will see how a similarly implemented system can solve the current economic problems of not just Muslim Countries, but of the World.
Zakat - First Universal Welfare System
Contrary to the beliefs of both religious and secular Muslims, the Prophet Muhammad achievements were based not on ephemeral but on the permanent values of the Quran. He brought about the greatest revolution, even an economic and political miracle in human history (see Michael Hart, THE 100, pages 3-10). In a very short time after the prophet migrated to Medina and implemented the system of salaat and zakat, the economic condition of the people changed.
* (For a detailed discussion about the system of salaat, see a two part article in MONITOR, pages 6-10, September/October 1998, and pages 7-12, December1998/January 1999)
The Prophet Muhammad (pbuh) is reported to have said; If a single person were to sleep hungry in a town, then God's protection is lifted from that town -[Masnad Imam Ahmad]. This hadith emphasizes that no one (Muslims or non Muslims) under this system should go hungry. Thus this zakat system created the first universal welfare system in human history. It also gradually transformed the existing slave based economy to a universal welfare based economy. By the end of the Prophet's period, the entire Arabian Peninsula enjoyed economic as well as political security. This system reached its pinnacle during Khalifa Umar's time (again, see Michael Hart, THE 100, pages 261-265), a time when, history tells us, hardly anyone was in need of charity.
What has occurred then in the intervening years that the Muslims masses are suffering economic deprivation even though they live in areas with plenty of natural resources?
What Happened Then?
Muslims and non Muslims alike ask the question; If the system implemented by our Prophet Muhammad (pbuh) and Sahabaa (r) was so good, why did it not continue? The answer is simple, we changed or abandoned the system implemented by the Prophet Muhammad. Instead of deciding matters with open consultation, as the Quran requires, the Ummayad and Abbasid dynastic rulers created a dictatorship under the guise of " Shari'iah " and " Ijma'a ". This was a ploy to fool the people. The rulers first acquired illegal political authority, and then delegated religious authority to Imams appointed by themselves.
Thus they hijacked the train of Islam from the track of our Prophet (pbuh) and his Sahabba (r) and put it on a new track called " Shari'ah ." Since then, a minority of the rich and powerful has been riding this train and entertaining their friends while exploiting the vast majority of Muslims along the way. Consequently, common Muslims have continued to live in poverty and to suffer intergenerational economic misery. Islam's system of Zakat has had nothing to do with this sad state of affairs.
Zakat & Our Approach
Today, we are taught that zakat is one of the pillars of Islam. Zakat is generally translated as charity or poor due and it is required to be distributed according to the details given in the Shariah. However, the descendents of the Prophet (pbuh), generally known as "Syeds" in the Indian subcontinent are forbidden to take zakat according to this Shariah. No matter how poor, they are considered superior by birth compared to other Muslims due to their supposed relationship with the Prophet (pbuh). Obviously, this is against our Prophet's Sunnah since he proclaimed justice, fairness, and equality for all, regardless of family or blood relationship.
The dispensation of zakat is regulated by different rates (called shar'h ) for different items called (nisaab) whose details are given in books of hadith and Fiqh. Zakat on money is 2.5% of the savings over a period of one year according to the Shari'ah. There are many conditions attached to the giving and receiving of zakat. There is no uniformity even among the Sunnis in the restrictions, rates and even the items of zakat.
In addition, there are different books of Fiqh and Shari'ah for different Muslim sects or schools of thought! Although Islamic scholars know about these differences in zakah among the Muslim sects, they rarely bring them out into the open, since it is in the interest of these scholars to keep the people ignorant.
The differences in zakat among the four Sunni Imams are not as major as among the Sunni and Shi'ia Imams. For example, in Fiqh Jaffariah , there is no zakat on paper currency. So, for the followers of this Fiqh there is no Zakat on bank accounts. When General Zia-ul-Haq, the Pakistani military ruler instituted compulsory zakat in Pakistan, the Shi'ia 'Ulema revolted against it and refused to abide by the government's zakat ordinance. Ultimately the government excluded Shi'ias from the yearly bank account deductions. This led many Sunnis to declare themselves Shi'ias on their bank forms to avoid paying zakat on their bank accounts.
Zakat - Conclusion
Dear sisters and brothers! We must re-turn to the true spirit of the Quran; we must have the courage to follow the Islam of our Prophet Muhammad (pbuh), which requires real sacrifice and a drastic change in our lifestyles. We must go back to the Quran as the primary source, and not to the rulings of Islamic scholars from the time of the Ummayad and Abbasid rulers.
In Part 2 of this article we will look at the real meaning and significance of zakah - the Arabic word zakah with its root z-k-w , which means growth and development, not charity or poor-due. Keeping this meaning in full view, zakat is supposed to ultimately lead to growth and development of all human beings; it is supposed to remove the need for charity or poor-due in the long term. We will see how zakat not only leads to the economic progress of individuals and all human beings but to their spiritual progress as well. We will also note the difference between Sadaqaa and Zakat.
Zakat - First Universal Welfare System
Contrary to the beliefs of both religious and secular Muslims, the Prophet Muhammad achievements were based not on ephemeral but on the permanent values of the Quran. He brought about the greatest revolution, even an economic and political miracle in human history (see Michael Hart, THE 100, pages 3-10). In a very short time after the prophet migrated to Medina and implemented the system of salaat and zakat, the economic condition of the people changed.
* (For a detailed discussion about the system of salaat, see a two part article in MONITOR, pages 6-10, September/October 1998, and pages 7-12, December1998/January 1999)
The Prophet Muhammad (pbuh) is reported to have said; If a single person were to sleep hungry in a town, then God's protection is lifted from that town -[Masnad Imam Ahmad]. This hadith emphasizes that no one (Muslims or non Muslims) under this system should go hungry. Thus this zakat system created the first universal welfare system in human history. It also gradually transformed the existing slave based economy to a universal welfare based economy. By the end of the Prophet's period, the entire Arabian Peninsula enjoyed economic as well as political security. This system reached its pinnacle during Khalifa Umar's time (again, see Michael Hart, THE 100, pages 261-265), a time when, history tells us, hardly anyone was in need of charity.
What has occurred then in the intervening years that the Muslims masses are suffering economic deprivation even though they live in areas with plenty of natural resources?
What Happened Then?
Muslims and non Muslims alike ask the question; If the system implemented by our Prophet Muhammad (pbuh) and Sahabaa (r) was so good, why did it not continue? The answer is simple, we changed or abandoned the system implemented by the Prophet Muhammad. Instead of deciding matters with open consultation, as the Quran requires, the Ummayad and Abbasid dynastic rulers created a dictatorship under the guise of " Shari'iah " and " Ijma'a ". This was a ploy to fool the people. The rulers first acquired illegal political authority, and then delegated religious authority to Imams appointed by themselves.
Thus they hijacked the train of Islam from the track of our Prophet (pbuh) and his Sahabba (r) and put it on a new track called " Shari'ah ." Since then, a minority of the rich and powerful has been riding this train and entertaining their friends while exploiting the vast majority of Muslims along the way. Consequently, common Muslims have continued to live in poverty and to suffer intergenerational economic misery. Islam's system of Zakat has had nothing to do with this sad state of affairs.
Zakat & Our Approach
Today, we are taught that zakat is one of the pillars of Islam. Zakat is generally translated as charity or poor due and it is required to be distributed according to the details given in the Shariah. However, the descendents of the Prophet (pbuh), generally known as "Syeds" in the Indian subcontinent are forbidden to take zakat according to this Shariah. No matter how poor, they are considered superior by birth compared to other Muslims due to their supposed relationship with the Prophet (pbuh). Obviously, this is against our Prophet's Sunnah since he proclaimed justice, fairness, and equality for all, regardless of family or blood relationship.
The dispensation of zakat is regulated by different rates (called shar'h ) for different items called (nisaab) whose details are given in books of hadith and Fiqh. Zakat on money is 2.5% of the savings over a period of one year according to the Shari'ah. There are many conditions attached to the giving and receiving of zakat. There is no uniformity even among the Sunnis in the restrictions, rates and even the items of zakat.
In addition, there are different books of Fiqh and Shari'ah for different Muslim sects or schools of thought! Although Islamic scholars know about these differences in zakah among the Muslim sects, they rarely bring them out into the open, since it is in the interest of these scholars to keep the people ignorant.
The differences in zakat among the four Sunni Imams are not as major as among the Sunni and Shi'ia Imams. For example, in Fiqh Jaffariah , there is no zakat on paper currency. So, for the followers of this Fiqh there is no Zakat on bank accounts. When General Zia-ul-Haq, the Pakistani military ruler instituted compulsory zakat in Pakistan, the Shi'ia 'Ulema revolted against it and refused to abide by the government's zakat ordinance. Ultimately the government excluded Shi'ias from the yearly bank account deductions. This led many Sunnis to declare themselves Shi'ias on their bank forms to avoid paying zakat on their bank accounts.
Zakat - Conclusion
Dear sisters and brothers! We must re-turn to the true spirit of the Quran; we must have the courage to follow the Islam of our Prophet Muhammad (pbuh), which requires real sacrifice and a drastic change in our lifestyles. We must go back to the Quran as the primary source, and not to the rulings of Islamic scholars from the time of the Ummayad and Abbasid rulers.
In Part 2 of this article we will look at the real meaning and significance of zakah - the Arabic word zakah with its root z-k-w , which means growth and development, not charity or poor-due. Keeping this meaning in full view, zakat is supposed to ultimately lead to growth and development of all human beings; it is supposed to remove the need for charity or poor-due in the long term. We will see how zakat not only leads to the economic progress of individuals and all human beings but to their spiritual progress as well. We will also note the difference between Sadaqaa and Zakat.
Zakat - Islamic Economy Purpose in Islam - Part 2
Economics: Concept and Purpose in Islam
In part I of this article, we had examined the prevailing opinions of both religious and secular Muslims, as well as the prevailing system of Zakat in some so-called Muslim countries. We had concluded that the concept and practice of Zakat has been reduced to a lifeless ritual by means of which the rich believe they can gain entry into Heaven in the Hereafter. On the other hand, our Prophet ( pbuh ) acted to establish the Deen of Allah Almighty in Medina by implementing the system of Salaah and Zakat as spelled out in the Quran. In this part we will look closely at this system of Zakat .
If Zakat is one of the pillars of the Deen , it stands to reason that this pillar must stand on a firm foundation. That firm foundation is comprised of each Muslim's unshakable conviction, 100% commitment, utter sincerity, and complete dedication to the belief that the Allah-owned resources on the planet must be made available to all creatures and human beings for their sustenance, nourishment, and growth.
The Arabic word Zakat , with its root Z -K -W means growth and development. A tree is nourished and grows in the presence of Allah-owned resources such as the soil, the rain, the sun, and the air (56:63-72; 80:24-31). Any interference in the flow of any of these resources will retard the growth and development of the tree. Similarly, any individual, group, government, or system which disrupts the natural flow of Allah-owned resources on the planet to all human beings creates an imbalance in society: the rich/poor, the master/slave, the owner/worker. In the West, this awareness is dawning in respect to plants, animal and insect species which are becoming extinct due to this imbalance in nature caused by the actions of human beings.
However, the global economic imbalance continues to grow unchecked because human beings have refused, in their greed, to believe in the basic economic principle of Zakat : unrestricted flow of resources to all human beings (41:10, 50:11, 55:10, 56:73, 79:33, and 80:32).
The capitalist New World Order of the West actively seeks to control the natural resources of weaker nations under the guise of "global economic security." Using the United Nations as a tool, the weak are intimidated into submission either through economic sanctions or military force. Allama Iqbal beautifully captured this mentality of the powerful when he said: "Hai wo sultan ghair ki kheti pe ho jiski nazar." (The master is one who always has an eye on others' lands.) Muslims, too, have abandoned the Quranic Zakat , which is Allah's assured challenge to this naked exploitation of the weak by the strong. Unlike other religions, Islam is a Deen , a system of life, a constitutionally-run, collective life that encompasses the social, economic, political, judicial, and military aspects of a community. The leaders of this community are not priests, or scholars, or the rich, or the strong: they are the most upright who commit to upholding the laws of Allah Almighty in the land, " Amr bil ma'aroof " (enjoining what is right) and " Nahya 'anil munkar " (forbidding what is wrong). They make sure the Quran, the Constitution of Allah, is en acted i.e. put into action.
What then, is the position of the Quran on the Economic World Order that should prevail, in other words, Zakat ? The Quran emphasizes the importance of economics in human life. While describing the life of Heaven, the Quran says there will be no hunger and no misery there.
"There is therein (enough provision) for thee not to go hungry nor to go naked." [Yusuf Ali (20:118)]
Too, the Quran teaches us to work for the good of this life, as well as the hereafter (2:201, 7:156), in contrast to the mindset of those who consider economic prosperity in this life to be an end in itself. According to the Quran, such people live at the animal level:
"Verily Allah Almighty will admit those who believe and do righteous deeds, to Gardens beneath which rivers flow; while those who reject Allah Almighty will enjoy (this world) and eat as cattle eat; and the Fire will be their abode." [Yusuf Ali (47:12)]
Taqwaa (righteous works) includes the use of economic prosperity to achieve a higher and nobler goal (10:63-64, 16:30). Economic prosperity is a means, not an end; it is a source for life, not the end of life; it is a prerequisite for growth and development in life, not the final goal of life. Since economic prosperity is so essential to human growth and development, Allah Almighty has addressed the issue of Zakat in great depth in the Quran.
To begin with, Allah Almighty says He is Rahman and Rahim :
"There is no moving creature on earth but its sustenance dependeth on Allah: He knoweth the time and place of its definite abode and its temporary deposit: All is in a clear Record." [Yusuf Ali (11:6)]
"How many are the creatures that carry not their own sustenance? It is Allah Almighty who feeds (both) them and you: for He hears and knows (all things)." [Yusuf Ali (29:60). Also see verses (6:152) and (17:31)]
Allah, of course, does not personally feed anyone: And when they are told, "Spend ye of (the bounties) with which God has provided you," the Unbelievers say to those who believe: "Shall we then feed those whom, if God had so willed, He would have fed, (Himself)?- Ye are in nothing but manifest error." [Yusuf Ali (36:47)]
Allah Almighty fulfills this promise by creating the resources for the nourishment and growth of all moving creatures. No one, therefore, has the right to own or control the Allah-given natural resources or to restrict their flow to humanity at large (107:7, 17:20). Otherwise, this is tantamount to belying the Deen of Allah Almighty (107:1-6). Any association or partnership with Allah Almighty in this respect is Shirk , an unforgivable sin in the sight of Allah. Allah Almighty says:
"Join not anything as equal with Him; be good to your parents; Kill not your children on a plea of Want- We provide sustenance for you and for them ." [Yusuf Ali 6:151]
Secondly, Allah Almighty is clearly the real owner of the resources He has created. The following verses in the Quran leave no doubt about this:
The earth and all its resources belong to Allah. It is such an obvious fact that no one can deny it (6:12, 10:31, 29:61 &63, 31:25, 34:24, 39:10 &38, 43:9).
· Allah Almighty is the inheritor of the earth (19:40). The earth has been created for the benefit of all (55:10).
It has been created to provide nourishment for all (56:73).
To Him belongs all that is in heavens and the earth, "La hu ma fissamawati fil ardh" (2:116, 2:255, 4:171, 5:40, 14:2, 16:52, 20:6, 22:64).
"Lillahi ma fissamawati fil ardh" (2:284, 3:109, 3:129, 4:131,132, 5:40, 10:55, 10:67, 14:2, 16:52, 20:6, 21:19, 34:1, 42:4, 42:53, 53:21).
"Lillahi miraathus samaawaatti wal ardh" (3:180).
As Owner, then, Allah Almighty has given us these resources as a trust which we are required to disburse according to His Will (the system of Zakat ), which is, to make available to all living creatures according to their needs, without any hindrance or control, the sustenance and provisions of life.
It was the Prophet's ( pbuh ) unshakable conviction, his utter commitment, and total obedience to this system of Zakat that led to the establishment of the basic infrastructure of a universal, welfare-based economic system in Medina, and which reached its pinnacle during Khalifa 'Umar's (R) time when, it is said, hardly anyone was in need of charity. The Prophet ( pbuh ) lived his life true to this principle: he was not an owner of anything, no land, no possessions; he was merely an enforcer of the Will of Allah Almighty - he established the system of Zakat .
Shirk - Associating Other Owners Besides Allah Almighty to the Ownership of the Earth
Since Allah Almighty owns the Earth and its resources, then no one else can be an owner. A simple example illustrates this well: I wish to buy a piece of land. The seller and I sign the papers, and legally, I become the new owner. But if we carry this process back far enough, a point will come where this mutual deal will come to an end. Someone must have acquired that land illegally at first without any mutual agreement. Now, in legal jargon, any illegally acquired property, no matter how many times it is bought and sold thereafter, remains illegal. So, how can I say that "I" am the "legal" owner of that land? In my own defense I may claim that I acquired the land "legally," or that it is not my responsibility to worry about someone else's very first illegal acquisition of that land, or that I bought it from halal earned income, so I "own" it. But it does not change the reality - I am involved in a deal which was Shirk to begin with. And, as long as I believe in "my ownership," I am involved in Shirk .
Brothers and sisters! It is not difficult to understand this kind of Shirk if our hearts and minds are open and sincere. According to the Quran, Muslim believers are required to enter into a contract with Allah Almighty in which they must sell their life and wealth to Him in exchange for Jannah : "Allah Almighty hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise)" [Yusuf Ali 9:111]
But, if we cling to the attitude that we own our life and wealth (in violation of the above ayah) then how can we practice and establish Zakat ? First, this Shirk (having two owners, Allah Almighty and us) has to be slowly and gradually eliminated before the tree of Zakat can take firm root in a land rooted in Tauheed (with Allah Almighty only being the owner of everything including our lives) and not in Shirk (in which others are also owners along with Allah). That is where Sadaqaa or charity comes in.
What is Sadaqaa ?
Our Islamic scholars interpret both Zakat and Sadaqaa as charity. And whatever instruction Allah Almighty has given in the Quran in the following verse for Sadaqaat they attribute it to Zakat .
Alms [Sadaqaat] are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of God; and for the wayfarer: (thus is it) ordained by God, and God is full of knowledge and wisdom. [Yusuf Ali (9:60)]
But, first of all, why would Allah Almighty use two different terms if they mean exactly the same thing? It does not make sense. Secondly, the Arabic language also does not support it. While the root meaning of Zakat comes from Z-K-W , meaning growth and development, the root meaning of Sadaqaa comes from the root S-D-Q , meaning truth and power. Therefore, all the words that are derived from this root will have these two meanings (truth and power) embedded in them. Siddeeq is one who proves his trust and belief by his actions. As-Sadaqatu is anything that is given in the way of Allah Almighty voluntarily to prove one's promise and belief in Him as opposed to Zakat , which is compulsory [Tajul 'Uroos]. Therefore, Sadaqqa has a different purpose in Islam than Zakat and both cannot be equated with each other. How can income tax (a compulsory thing) be equated with charity (a voluntary thing)?.
In part I of this article, we had examined the prevailing opinions of both religious and secular Muslims, as well as the prevailing system of Zakat in some so-called Muslim countries. We had concluded that the concept and practice of Zakat has been reduced to a lifeless ritual by means of which the rich believe they can gain entry into Heaven in the Hereafter. On the other hand, our Prophet ( pbuh ) acted to establish the Deen of Allah Almighty in Medina by implementing the system of Salaah and Zakat as spelled out in the Quran. In this part we will look closely at this system of Zakat .
If Zakat is one of the pillars of the Deen , it stands to reason that this pillar must stand on a firm foundation. That firm foundation is comprised of each Muslim's unshakable conviction, 100% commitment, utter sincerity, and complete dedication to the belief that the Allah-owned resources on the planet must be made available to all creatures and human beings for their sustenance, nourishment, and growth.
The Arabic word Zakat , with its root Z -K -W means growth and development. A tree is nourished and grows in the presence of Allah-owned resources such as the soil, the rain, the sun, and the air (56:63-72; 80:24-31). Any interference in the flow of any of these resources will retard the growth and development of the tree. Similarly, any individual, group, government, or system which disrupts the natural flow of Allah-owned resources on the planet to all human beings creates an imbalance in society: the rich/poor, the master/slave, the owner/worker. In the West, this awareness is dawning in respect to plants, animal and insect species which are becoming extinct due to this imbalance in nature caused by the actions of human beings.
However, the global economic imbalance continues to grow unchecked because human beings have refused, in their greed, to believe in the basic economic principle of Zakat : unrestricted flow of resources to all human beings (41:10, 50:11, 55:10, 56:73, 79:33, and 80:32).
The capitalist New World Order of the West actively seeks to control the natural resources of weaker nations under the guise of "global economic security." Using the United Nations as a tool, the weak are intimidated into submission either through economic sanctions or military force. Allama Iqbal beautifully captured this mentality of the powerful when he said: "Hai wo sultan ghair ki kheti pe ho jiski nazar." (The master is one who always has an eye on others' lands.) Muslims, too, have abandoned the Quranic Zakat , which is Allah's assured challenge to this naked exploitation of the weak by the strong. Unlike other religions, Islam is a Deen , a system of life, a constitutionally-run, collective life that encompasses the social, economic, political, judicial, and military aspects of a community. The leaders of this community are not priests, or scholars, or the rich, or the strong: they are the most upright who commit to upholding the laws of Allah Almighty in the land, " Amr bil ma'aroof " (enjoining what is right) and " Nahya 'anil munkar " (forbidding what is wrong). They make sure the Quran, the Constitution of Allah, is en acted i.e. put into action.
What then, is the position of the Quran on the Economic World Order that should prevail, in other words, Zakat ? The Quran emphasizes the importance of economics in human life. While describing the life of Heaven, the Quran says there will be no hunger and no misery there.
"There is therein (enough provision) for thee not to go hungry nor to go naked." [Yusuf Ali (20:118)]
Too, the Quran teaches us to work for the good of this life, as well as the hereafter (2:201, 7:156), in contrast to the mindset of those who consider economic prosperity in this life to be an end in itself. According to the Quran, such people live at the animal level:
"Verily Allah Almighty will admit those who believe and do righteous deeds, to Gardens beneath which rivers flow; while those who reject Allah Almighty will enjoy (this world) and eat as cattle eat; and the Fire will be their abode." [Yusuf Ali (47:12)]
Taqwaa (righteous works) includes the use of economic prosperity to achieve a higher and nobler goal (10:63-64, 16:30). Economic prosperity is a means, not an end; it is a source for life, not the end of life; it is a prerequisite for growth and development in life, not the final goal of life. Since economic prosperity is so essential to human growth and development, Allah Almighty has addressed the issue of Zakat in great depth in the Quran.
To begin with, Allah Almighty says He is Rahman and Rahim :
"There is no moving creature on earth but its sustenance dependeth on Allah: He knoweth the time and place of its definite abode and its temporary deposit: All is in a clear Record." [Yusuf Ali (11:6)]
"How many are the creatures that carry not their own sustenance? It is Allah Almighty who feeds (both) them and you: for He hears and knows (all things)." [Yusuf Ali (29:60). Also see verses (6:152) and (17:31)]
Allah, of course, does not personally feed anyone: And when they are told, "Spend ye of (the bounties) with which God has provided you," the Unbelievers say to those who believe: "Shall we then feed those whom, if God had so willed, He would have fed, (Himself)?- Ye are in nothing but manifest error." [Yusuf Ali (36:47)]
Allah Almighty fulfills this promise by creating the resources for the nourishment and growth of all moving creatures. No one, therefore, has the right to own or control the Allah-given natural resources or to restrict their flow to humanity at large (107:7, 17:20). Otherwise, this is tantamount to belying the Deen of Allah Almighty (107:1-6). Any association or partnership with Allah Almighty in this respect is Shirk , an unforgivable sin in the sight of Allah. Allah Almighty says:
"Join not anything as equal with Him; be good to your parents; Kill not your children on a plea of Want- We provide sustenance for you and for them ." [Yusuf Ali 6:151]
Secondly, Allah Almighty is clearly the real owner of the resources He has created. The following verses in the Quran leave no doubt about this:
The earth and all its resources belong to Allah. It is such an obvious fact that no one can deny it (6:12, 10:31, 29:61 &63, 31:25, 34:24, 39:10 &38, 43:9).
· Allah Almighty is the inheritor of the earth (19:40). The earth has been created for the benefit of all (55:10).
It has been created to provide nourishment for all (56:73).
To Him belongs all that is in heavens and the earth, "La hu ma fissamawati fil ardh" (2:116, 2:255, 4:171, 5:40, 14:2, 16:52, 20:6, 22:64).
"Lillahi ma fissamawati fil ardh" (2:284, 3:109, 3:129, 4:131,132, 5:40, 10:55, 10:67, 14:2, 16:52, 20:6, 21:19, 34:1, 42:4, 42:53, 53:21).
"Lillahi miraathus samaawaatti wal ardh" (3:180).
As Owner, then, Allah Almighty has given us these resources as a trust which we are required to disburse according to His Will (the system of Zakat ), which is, to make available to all living creatures according to their needs, without any hindrance or control, the sustenance and provisions of life.
It was the Prophet's ( pbuh ) unshakable conviction, his utter commitment, and total obedience to this system of Zakat that led to the establishment of the basic infrastructure of a universal, welfare-based economic system in Medina, and which reached its pinnacle during Khalifa 'Umar's (R) time when, it is said, hardly anyone was in need of charity. The Prophet ( pbuh ) lived his life true to this principle: he was not an owner of anything, no land, no possessions; he was merely an enforcer of the Will of Allah Almighty - he established the system of Zakat .
Shirk - Associating Other Owners Besides Allah Almighty to the Ownership of the Earth
Since Allah Almighty owns the Earth and its resources, then no one else can be an owner. A simple example illustrates this well: I wish to buy a piece of land. The seller and I sign the papers, and legally, I become the new owner. But if we carry this process back far enough, a point will come where this mutual deal will come to an end. Someone must have acquired that land illegally at first without any mutual agreement. Now, in legal jargon, any illegally acquired property, no matter how many times it is bought and sold thereafter, remains illegal. So, how can I say that "I" am the "legal" owner of that land? In my own defense I may claim that I acquired the land "legally," or that it is not my responsibility to worry about someone else's very first illegal acquisition of that land, or that I bought it from halal earned income, so I "own" it. But it does not change the reality - I am involved in a deal which was Shirk to begin with. And, as long as I believe in "my ownership," I am involved in Shirk .
Brothers and sisters! It is not difficult to understand this kind of Shirk if our hearts and minds are open and sincere. According to the Quran, Muslim believers are required to enter into a contract with Allah Almighty in which they must sell their life and wealth to Him in exchange for Jannah : "Allah Almighty hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise)" [Yusuf Ali 9:111]
But, if we cling to the attitude that we own our life and wealth (in violation of the above ayah) then how can we practice and establish Zakat ? First, this Shirk (having two owners, Allah Almighty and us) has to be slowly and gradually eliminated before the tree of Zakat can take firm root in a land rooted in Tauheed (with Allah Almighty only being the owner of everything including our lives) and not in Shirk (in which others are also owners along with Allah). That is where Sadaqaa or charity comes in.
What is Sadaqaa ?
Our Islamic scholars interpret both Zakat and Sadaqaa as charity. And whatever instruction Allah Almighty has given in the Quran in the following verse for Sadaqaat they attribute it to Zakat .
Alms [Sadaqaat] are for the poor and the needy, and those employed to administer the (funds); for those whose hearts have been (recently) reconciled (to Truth); for those in bondage and in debt; in the cause of God; and for the wayfarer: (thus is it) ordained by God, and God is full of knowledge and wisdom. [Yusuf Ali (9:60)]
But, first of all, why would Allah Almighty use two different terms if they mean exactly the same thing? It does not make sense. Secondly, the Arabic language also does not support it. While the root meaning of Zakat comes from Z-K-W , meaning growth and development, the root meaning of Sadaqaa comes from the root S-D-Q , meaning truth and power. Therefore, all the words that are derived from this root will have these two meanings (truth and power) embedded in them. Siddeeq is one who proves his trust and belief by his actions. As-Sadaqatu is anything that is given in the way of Allah Almighty voluntarily to prove one's promise and belief in Him as opposed to Zakat , which is compulsory [Tajul 'Uroos]. Therefore, Sadaqqa has a different purpose in Islam than Zakat and both cannot be equated with each other. How can income tax (a compulsory thing) be equated with charity (a voluntary thing)?.
Zakat - Islamic Economy Purpose in Islam - Part 3
Economics Of Zakah: Quran Economics
Before beginning this final part of our discussion of Zakah, let us briefly summarize the first two parts to maintain focus and continuity. In the first part we showed how our present approach to Zakah has turned into a lifeless ritual leading to differences in Zakah items and Zakah rates among various Sunni sects; major differences between Sunni and Shi'ia sects in this matter; non- uniform policy for collecting Zakah by Muslim governments which can range anywhere from voluntary contribution to compulsory deduction from bank accounts. These certainly were not the ways our Prophet ( PBUH ) and the rightly guided Khalifas practiced Zakah.
In the second part we emphasized that the real system of Zakah must lead to economic growth and development, and that, for this to occur, Zakah needs a strong foundation. Several verses from the Quran were presented which provide the basis of this foundation. Although Muslims continue to give the ritual Zakah, the economic problems continue to get worse. In fact, corruption in the system of Zakah collection and distribution is quite common in many Muslim countries and charitable organizations. We also pointed out that we really cannot talk about a system of Zakah as long as Allah-given resources are under the control of dictators/kings, capitalists, and/or priests whose primary objective is not to serve Allah Almighty or his servants, but to maintain their own power and control. Until Allah's resources are purified from their corruption (the root of Zakah also means purification), we cannot truly hope to implement Zakah. In this final part of the article, we venture to show how the Quranic concept of Zakah, if implemented in its pristine form, will, ultimately, lead to economic growth and development of not only Muslims but of the entire human race. This may sound strange or even impossible under the present system of Zakah being practiced by Muslims. But this situation has to do with Muslims and not Islam. We must differentiate between Muslims and Islam .
No one can argue that we, Muslims, are no longer the Ummah referred to in the Quran. We are divided into sects. We make excuses to justify our sectarian divisions in spite of Allah's stern and clear warnings against it (6:159,30:31,32) . We play with the verses of Allah Almighty and compile books-such as the book of tricks mentioned in Part-I-to circumvent Allah's clear orders about "giving Zakah." According to the Quran, accumulating wealth and looking for ways to multiply it leads to hell (104:2-4).
On the other hand, if we follow in the footsteps of the Prophet (PBUH) and his companions there will be no doubt or skepticism about the universal goal of Zakah. The skeptics (both Muslims and non-Muslims) have to go back to the period of the Prophet (PBUH) and the rightly guided Khalifas-and not to the Umayyad and Abbasi periods-to find a proof of the positive impact that the economics of Zakah created on the society. That society was established and ruled solely on the basis of the universal permanent values of the Quran.
Quranic Zakah: Requires Own Independent State
Because the Quran is a Constitution, it requires its own independent and free state where its unique economic system of Zakah can and should be implemented. The positive output (growth and nourishment at all levels) of this economic system is termed by the Quran "Aata-wuz-Zakaat" or "to give Zakah." The Quran says:
(They are) those who, if We establish them in the land, establish regular prayer and give Zakah " Aata-wuz-Zakaat ", enjoin the right and forbid wrong: with God rests the end (and decision) of (all) affairs. [Al-Hajj 22:41, Translation: Yusuf Ali]
"Establish them in the land," means the establishment of an Islamic state by the momineen or the believers. The beneficial outcome of Zakah must manifest in this world through its own government established along the lines of the Prophet (PBUH) and the Sahaabaa (R) .Therefore, the establishment of this Islamic state is different from the ones established by the proponents of so-called Shariah, from the Ummayah and Abbasids down to the present. How can a so-called Islamic government under the control of kings/dictators, capitalists, and/or priests implement the Quranic economics of Zakah when, in fact, they are the ones who corrupt it? The Quran does not even recognize their existence, let alone allow them to rule in the name of God. In fact, the Quran condemns religious priests who unjustly devour people's hard earned wealth (9:34).
Zakah: Lead to Growth and Development
The term "giving Zakah" means a) making available to all human beings the provisions of growth and development by providing equal opportunity within its jurisdiction and b) purifying a corrupt economic system. This is in contrast to the present situation where the governments " take away (a ritual) Zakah" instead of "giving (the Quranic) Zakah" to the people as instructed by Allah.
In the first place, the duty imposed by Allah Almighty for "giving Zakah," i.e. making available the provisions of growth and development, cannot be fulfilled unless the Quranic government has the capability to discharge this responsibility. The needs of the people determines how much Zakah is taken. Zakah is not a special religious tax or levy that is different from the government tax. In a Quranic state it is not possible for some people to hoard material possessions beyond their needs and indulge in excesses, while the rest are deprived of the basic means and provisions of life. The Quran explains the justification for this.
i. The Earth is the source of all the provisions of life. Like water, air and light, the Earth has been created by Allah Almighty for the benefit of all . Therefore, no one has the right to own it except Allah. We, humans, are only the trustees and beneficiaries. We are not owners. As discussed in the second part of this article, the claim of ownership of any part of the Earth by human beings is shirk in the sight of Allah.
ii. In this system, individuals cannot hold onto surplus wealth.
"They ask thee how much they are to spend; Say: 'What is beyond your needs.'" (2:219).
iii. Surplus wealth should go to the treasury ( Baitul Maal ) of the Islamic government, as was the case during the time of the rightly-guided Khalifas. Therefore, in this system, there is no question of individual, or group investment.
iv. This system will provide all the basic needs of life like housing, hospitalization, and education. No one will need to borrow money with interest for the above; no one will have surplus money to invest with interest.
v. The question of individual business for profit also does not arise in this system. Shops will be cooperative distribution centers, not sources of individual profit. Those who run the centers will receive compensation for their efforts.
[Note: Some may claim that the above advocates Communism. Nothing can be farther from the truth. Contrary to Islam, Communism does not believe in any power higher than itself. While people in a Communist state work for the good of the state in this life, Muslims work for the benefit of all to develop the individual soul for the Afterlife.]
Interest free Economics: According To Quran Laws
The economic system of the Quran must be run on an interest-free basis. While this topic is hotly debated in Islamic circles, the proponents of interest-free Islamic economics mostly seek ways to adapt it to Western capitalism. But the economic system of Zakah, grounded in the Quran, is unique, relying on the desire of individuals to uplift themselves morally and spiritually, not materially. Brothers and sisters! Just as Islam is opposed to Communism for putting the State before God and the "Self"(Soul), it is also opposed to Capitalism for putting money before God and the "Self."
The term Riba in the Quran encompasses more than "interest." Riba is the foundation of an economic system that is so directly opposed to the economic system of the Quran that Allah Almighty asks believers in the Quran to declare that this system is a war against "Allah Almighty and the Prophet (PBUH), " (2:279) and, therefore, to fight it. Ironically, today our Ulema occupy themselves with seeking solutions to the Riba -based economy of an un-Quranic system. Otherwise, what other explanation could there be for Imams (religious leaders) and Fuqahaa (religious jurists) who allow indirect silent partnership in business or land (read investment), a relatively mild form of exploitation compared to Riba ? [Detailed discussion of Riba requires a separate article.]
To recollect, our discussion of Zakah thus far can be summarized as follows:
1) Whatever is collected in the name of Zakah nowadays is really a charity. It has nothing to do with the Quranic Zakah.
2) For Zakah, the existence of an Islamic government based solely on the Quran as its Constitution is essential (22:40). This must replace any man-made economic system (like Capitalism or Communism) or purify any system based on an amalgamation with the divine system like the one based on the so-called "Shariah" developed under the Abbasi rule.
3) It is this government that can truly give (the Quranic) Zakah (" Aatawuz Zakah ") to its people by providing the means of growth and nourishment to everyone equally while demolishing such barriers as wealth, status, race, gender, ethnicity, language, etc.
4) To discharge this responsibility, the entire revenue of this government can be called Zakah. There cannot be a permanent fixed-for-all-time Zakah rate or Zakah items. The government will determine these based on the needs of the time and place. Whatever the Prophet ( PBUH ) fixed was based upon the needs of his time and place and was not meant to be permanent for all times and all places.
5) The charitable contributions to deal with emergency situations are called Sadaqaat (not Zakah) by the Quran.
Incentive for Giving: As we have seen, according to the Quran, it is the responsibility of the Islamic state to provide equal opportunity to all as a basic human right for growth and development. For this purpose, every family returns its surplus wealth to the Islamic state (2:219). Moreover, it is the duty of Muslims to extend this system to include the entire humanity (1:2).
What is the incentive that will drive people to give their surplus wealth to the Islamic system willingly? What benefit will the individual derive who gives his/her surplus wealth to this system?
Without satisfactory answers to the above questions, people will not be motivated to part with their surplus wealth. No one wants to part with his/her hard earned money without receiving some benefits in return. The Quran says: He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away the foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. Thus doth God (by parables) show forth Truth and Vanity. For the scum disappears like froth cast out; while that which is for the good of mankind remains on the earth . Thus doth God set forth parables. [ar-Ra`d 13:17, Translation: Yusufali]
The above verse reveals clearly and beautifully the answer to our questions: only that system will stay forever which is beneficial to all of humanity. This is the fundamental law that decides whether a system or an ideology is capable of being maintained or is transient and will disappear. According to this law, a system which is designed to benefit only a particular group or nation, will disappear sooner or later. The ruins of past empires (including Muslim ones) attest to the effectiveness of this law.
Therefore, when we choose an ideology of life other than what the Quran prescribes, we have to face the consequence of that choice.
Two Alternatives, Two Choices: Individuals tend to work for their own benefit. This is the driving force which motivates people to work. But according to the Quran:
Ø That system in which everyone works for one's own individual benefit does not have the ability to stay-no matter how much tinkering or patch-up job is done to save it. On the contrary,
Ø The system in which everyone works for the benefit of entire humankind will stay forever. It stays on the basis of its own intrinsic strength and power.
In the second system, individual benefits are not ignored. They just do not occur immediately or directly. Rather, they occur indirectly - and in the long run, while, in the first system, everyone gets his/her individual benefit right away. The Quran calls this short-term gain or Mataa'uddunya , while the long-term gain that comes to a person who has shared and circulated his/her worldly benefits with humankind, is called the future benefit or Aakhira . This is also referred to as the life of the future or Ha-yaatul Aakhira which includes the life after death as well (87:16-17).
Thus, according to the Quran, an ideology based on the welfare of the individual is short-sighted and doomed to perish, while the one based on the welfare of the entire humankind is just.
Quran: Tell Us About Universal Welfare
The Quran does not advocate this ideology on the basis of emotion or blind faith. Unlike other religions, the Quran provides objective proof for every claim it makes. So, why is an ideology based on the welfare of an individual or a family, or a race, or a nation wrong while the one based on universal welfare right? The Quran explains it through a practical example and provides an objective proof for this claim.
If human beings lived only at the animal level, then it would have been acceptable to look for one's own self-interest. Eating, drinking, and the pursuit of happiness from material things in life would have been their goal (47:12). But life at the human level is different than at the animal level. Animals do not have a sense of tomorrow or future. This distinguishes human beings from everything else in the universe. The human body in this world, which is a vehicle for the "self," or "soul," is left behind while the soul journeys on to another dimension which the Quran calls Ha-yaatul Aakhira , just as the mother's womb is a vehicle for the fetus which eventually separates and journeys on independently.
It is this sense of a larger future (or future life) that binds a human being with the rest of humanity just as individual members of a family work together for the future success of all the family members. Working for the benefit of humanity's future leads, in turn, to development and growth of the "self," an essential requirement for each individuals' future journey. The Quran says:
Verily, (the ends) ye strive for are diverse. So he who gives and fears [Wattaqa], And (in all sincerity) testifies to the best,- We will indeed make smooth for him the path to Bliss . But he who is a greedy miser and thinks himself self-sufficient, And gives the lie to the best,- We will indeed make smooth for him the path to Misery; Nor will his wealth profit him when he falls headlong (into the Pit). Verily We take upon Ourselves to guide, And verily unto Us (belong) the End and the Beginning. Therefore do I warn you of a Fire blazing fiercely; None shall reach it but those most unfortunate ones Who give the lie to Truth and turn their backs. But those most devoted to God shall be removed far from it,- Those who spend their wealth for increase in self-purification, [Surah Al-Layl 92:4-18, Translation: Yusufali.]
Human efforts are spent in different directions. But the one who "gives" (Muttaqi) saves himself/herself from dangers. (The root of Taqwa is: protection from dangers, therefore Muttaqi is one who is protected).
The above verses also provide the motivation for why one should "give." "Giving" achieves two things. First, it provides a source of nourishment, growth and development at the physical level. This is so obvious that it does not require further elaboration. Second, what is not so obvious is how it affects the non-physical or "human" aspect of life. In the interest of simplicity and brevity it is said that "giving" leads to spiritual growth. But what is this spiritual growth and how does it occur?
Human Activity Is Subject to Higher Law : The Quran explains in concrete terms that "spiritual growth" is not something imaginary or metaphysical. It says there is a higher law that operates on the "self" just as the physical law operates on the body. This higher law is that the "self" grows by giving whereas the body grows by "taking." Let us see a rational explanation for this law.
When human beings employ intelligence as a tool, human emotion tries to fulfill its ambitions and desires to excel by competition. Since human intelligence knows no other world than its own, it guides human beings to compete for this world. This is the material concept of life in which people try to outwit each other in conflict situations using every means, primarily power, money, influence. This is amplified several folds (in terms of its influence and impact) at the national and international levels. The Quran says that this way of life is transient, leads to waste of human potential, and ultimately to human catastrophe.
Human Desire: To Compete Cannot Be Crushed
Thus, according to the above verse, the Quran recognizes the very real existence of the human emotion to compete. But it also warns that the end result of the competition for material things is short-lived. The race for material things weakens rather than strengthens the human "self" and character. Instead, the Quran tells us to compete in a different arena, one which will not only strengthen our character and "self", but the results of which will encompass both this world and the hereafter:
Race one with another for forgiveness from your Lord [Rab or Nourisher] and a Garden whereof the breadth is as the breadth of the heavens and the earth, which is in store for those who believe in Allah Almighty and His messengers. Such is the bounty of Allah, which He bestoweth upon whom He will, and Allah Almighty is of Infinite Bounty. [Sura Al-Hadid 57:21, Translation: Pickthall]
This competition leads to a system in which Allah's bounty flows like a continuous river - a river that covers the breadth of the heavens and the earth-satisfying everyone's needs in this life and extending to the other. No one, in this system, erects any barriers in this free flowing economic bounty (garden) of life. Rather, everyone seeks forgiveness from Allah Almighty from such acts so that this bounty remains freely available for nourishment and growth for all, as Allah Almighty has promised (1:2, 17:31).
Before beginning this final part of our discussion of Zakah, let us briefly summarize the first two parts to maintain focus and continuity. In the first part we showed how our present approach to Zakah has turned into a lifeless ritual leading to differences in Zakah items and Zakah rates among various Sunni sects; major differences between Sunni and Shi'ia sects in this matter; non- uniform policy for collecting Zakah by Muslim governments which can range anywhere from voluntary contribution to compulsory deduction from bank accounts. These certainly were not the ways our Prophet ( PBUH ) and the rightly guided Khalifas practiced Zakah.
In the second part we emphasized that the real system of Zakah must lead to economic growth and development, and that, for this to occur, Zakah needs a strong foundation. Several verses from the Quran were presented which provide the basis of this foundation. Although Muslims continue to give the ritual Zakah, the economic problems continue to get worse. In fact, corruption in the system of Zakah collection and distribution is quite common in many Muslim countries and charitable organizations. We also pointed out that we really cannot talk about a system of Zakah as long as Allah-given resources are under the control of dictators/kings, capitalists, and/or priests whose primary objective is not to serve Allah Almighty or his servants, but to maintain their own power and control. Until Allah's resources are purified from their corruption (the root of Zakah also means purification), we cannot truly hope to implement Zakah. In this final part of the article, we venture to show how the Quranic concept of Zakah, if implemented in its pristine form, will, ultimately, lead to economic growth and development of not only Muslims but of the entire human race. This may sound strange or even impossible under the present system of Zakah being practiced by Muslims. But this situation has to do with Muslims and not Islam. We must differentiate between Muslims and Islam .
No one can argue that we, Muslims, are no longer the Ummah referred to in the Quran. We are divided into sects. We make excuses to justify our sectarian divisions in spite of Allah's stern and clear warnings against it (6:159,30:31,32) . We play with the verses of Allah Almighty and compile books-such as the book of tricks mentioned in Part-I-to circumvent Allah's clear orders about "giving Zakah." According to the Quran, accumulating wealth and looking for ways to multiply it leads to hell (104:2-4).
On the other hand, if we follow in the footsteps of the Prophet (PBUH) and his companions there will be no doubt or skepticism about the universal goal of Zakah. The skeptics (both Muslims and non-Muslims) have to go back to the period of the Prophet (PBUH) and the rightly guided Khalifas-and not to the Umayyad and Abbasi periods-to find a proof of the positive impact that the economics of Zakah created on the society. That society was established and ruled solely on the basis of the universal permanent values of the Quran.
Quranic Zakah: Requires Own Independent State
Because the Quran is a Constitution, it requires its own independent and free state where its unique economic system of Zakah can and should be implemented. The positive output (growth and nourishment at all levels) of this economic system is termed by the Quran "Aata-wuz-Zakaat" or "to give Zakah." The Quran says:
(They are) those who, if We establish them in the land, establish regular prayer and give Zakah " Aata-wuz-Zakaat ", enjoin the right and forbid wrong: with God rests the end (and decision) of (all) affairs. [Al-Hajj 22:41, Translation: Yusuf Ali]
"Establish them in the land," means the establishment of an Islamic state by the momineen or the believers. The beneficial outcome of Zakah must manifest in this world through its own government established along the lines of the Prophet (PBUH) and the Sahaabaa (R) .Therefore, the establishment of this Islamic state is different from the ones established by the proponents of so-called Shariah, from the Ummayah and Abbasids down to the present. How can a so-called Islamic government under the control of kings/dictators, capitalists, and/or priests implement the Quranic economics of Zakah when, in fact, they are the ones who corrupt it? The Quran does not even recognize their existence, let alone allow them to rule in the name of God. In fact, the Quran condemns religious priests who unjustly devour people's hard earned wealth (9:34).
Zakah: Lead to Growth and Development
The term "giving Zakah" means a) making available to all human beings the provisions of growth and development by providing equal opportunity within its jurisdiction and b) purifying a corrupt economic system. This is in contrast to the present situation where the governments " take away (a ritual) Zakah" instead of "giving (the Quranic) Zakah" to the people as instructed by Allah.
In the first place, the duty imposed by Allah Almighty for "giving Zakah," i.e. making available the provisions of growth and development, cannot be fulfilled unless the Quranic government has the capability to discharge this responsibility. The needs of the people determines how much Zakah is taken. Zakah is not a special religious tax or levy that is different from the government tax. In a Quranic state it is not possible for some people to hoard material possessions beyond their needs and indulge in excesses, while the rest are deprived of the basic means and provisions of life. The Quran explains the justification for this.
i. The Earth is the source of all the provisions of life. Like water, air and light, the Earth has been created by Allah Almighty for the benefit of all . Therefore, no one has the right to own it except Allah. We, humans, are only the trustees and beneficiaries. We are not owners. As discussed in the second part of this article, the claim of ownership of any part of the Earth by human beings is shirk in the sight of Allah.
ii. In this system, individuals cannot hold onto surplus wealth.
"They ask thee how much they are to spend; Say: 'What is beyond your needs.'" (2:219).
iii. Surplus wealth should go to the treasury ( Baitul Maal ) of the Islamic government, as was the case during the time of the rightly-guided Khalifas. Therefore, in this system, there is no question of individual, or group investment.
iv. This system will provide all the basic needs of life like housing, hospitalization, and education. No one will need to borrow money with interest for the above; no one will have surplus money to invest with interest.
v. The question of individual business for profit also does not arise in this system. Shops will be cooperative distribution centers, not sources of individual profit. Those who run the centers will receive compensation for their efforts.
[Note: Some may claim that the above advocates Communism. Nothing can be farther from the truth. Contrary to Islam, Communism does not believe in any power higher than itself. While people in a Communist state work for the good of the state in this life, Muslims work for the benefit of all to develop the individual soul for the Afterlife.]
Interest free Economics: According To Quran Laws
The economic system of the Quran must be run on an interest-free basis. While this topic is hotly debated in Islamic circles, the proponents of interest-free Islamic economics mostly seek ways to adapt it to Western capitalism. But the economic system of Zakah, grounded in the Quran, is unique, relying on the desire of individuals to uplift themselves morally and spiritually, not materially. Brothers and sisters! Just as Islam is opposed to Communism for putting the State before God and the "Self"(Soul), it is also opposed to Capitalism for putting money before God and the "Self."
The term Riba in the Quran encompasses more than "interest." Riba is the foundation of an economic system that is so directly opposed to the economic system of the Quran that Allah Almighty asks believers in the Quran to declare that this system is a war against "Allah Almighty and the Prophet (PBUH), " (2:279) and, therefore, to fight it. Ironically, today our Ulema occupy themselves with seeking solutions to the Riba -based economy of an un-Quranic system. Otherwise, what other explanation could there be for Imams (religious leaders) and Fuqahaa (religious jurists) who allow indirect silent partnership in business or land (read investment), a relatively mild form of exploitation compared to Riba ? [Detailed discussion of Riba requires a separate article.]
To recollect, our discussion of Zakah thus far can be summarized as follows:
1) Whatever is collected in the name of Zakah nowadays is really a charity. It has nothing to do with the Quranic Zakah.
2) For Zakah, the existence of an Islamic government based solely on the Quran as its Constitution is essential (22:40). This must replace any man-made economic system (like Capitalism or Communism) or purify any system based on an amalgamation with the divine system like the one based on the so-called "Shariah" developed under the Abbasi rule.
3) It is this government that can truly give (the Quranic) Zakah (" Aatawuz Zakah ") to its people by providing the means of growth and nourishment to everyone equally while demolishing such barriers as wealth, status, race, gender, ethnicity, language, etc.
4) To discharge this responsibility, the entire revenue of this government can be called Zakah. There cannot be a permanent fixed-for-all-time Zakah rate or Zakah items. The government will determine these based on the needs of the time and place. Whatever the Prophet ( PBUH ) fixed was based upon the needs of his time and place and was not meant to be permanent for all times and all places.
5) The charitable contributions to deal with emergency situations are called Sadaqaat (not Zakah) by the Quran.
Incentive for Giving: As we have seen, according to the Quran, it is the responsibility of the Islamic state to provide equal opportunity to all as a basic human right for growth and development. For this purpose, every family returns its surplus wealth to the Islamic state (2:219). Moreover, it is the duty of Muslims to extend this system to include the entire humanity (1:2).
What is the incentive that will drive people to give their surplus wealth to the Islamic system willingly? What benefit will the individual derive who gives his/her surplus wealth to this system?
Without satisfactory answers to the above questions, people will not be motivated to part with their surplus wealth. No one wants to part with his/her hard earned money without receiving some benefits in return. The Quran says: He sends down water from the skies, and the channels flow, each according to its measure: But the torrent bears away the foam that mounts up to the surface. Even so, from that (ore) which they heat in the fire, to make ornaments or utensils therewith, there is a scum likewise. Thus doth God (by parables) show forth Truth and Vanity. For the scum disappears like froth cast out; while that which is for the good of mankind remains on the earth . Thus doth God set forth parables. [ar-Ra`d 13:17, Translation: Yusufali]
The above verse reveals clearly and beautifully the answer to our questions: only that system will stay forever which is beneficial to all of humanity. This is the fundamental law that decides whether a system or an ideology is capable of being maintained or is transient and will disappear. According to this law, a system which is designed to benefit only a particular group or nation, will disappear sooner or later. The ruins of past empires (including Muslim ones) attest to the effectiveness of this law.
Therefore, when we choose an ideology of life other than what the Quran prescribes, we have to face the consequence of that choice.
Two Alternatives, Two Choices: Individuals tend to work for their own benefit. This is the driving force which motivates people to work. But according to the Quran:
Ø That system in which everyone works for one's own individual benefit does not have the ability to stay-no matter how much tinkering or patch-up job is done to save it. On the contrary,
Ø The system in which everyone works for the benefit of entire humankind will stay forever. It stays on the basis of its own intrinsic strength and power.
In the second system, individual benefits are not ignored. They just do not occur immediately or directly. Rather, they occur indirectly - and in the long run, while, in the first system, everyone gets his/her individual benefit right away. The Quran calls this short-term gain or Mataa'uddunya , while the long-term gain that comes to a person who has shared and circulated his/her worldly benefits with humankind, is called the future benefit or Aakhira . This is also referred to as the life of the future or Ha-yaatul Aakhira which includes the life after death as well (87:16-17).
Thus, according to the Quran, an ideology based on the welfare of the individual is short-sighted and doomed to perish, while the one based on the welfare of the entire humankind is just.
Quran: Tell Us About Universal Welfare
The Quran does not advocate this ideology on the basis of emotion or blind faith. Unlike other religions, the Quran provides objective proof for every claim it makes. So, why is an ideology based on the welfare of an individual or a family, or a race, or a nation wrong while the one based on universal welfare right? The Quran explains it through a practical example and provides an objective proof for this claim.
If human beings lived only at the animal level, then it would have been acceptable to look for one's own self-interest. Eating, drinking, and the pursuit of happiness from material things in life would have been their goal (47:12). But life at the human level is different than at the animal level. Animals do not have a sense of tomorrow or future. This distinguishes human beings from everything else in the universe. The human body in this world, which is a vehicle for the "self," or "soul," is left behind while the soul journeys on to another dimension which the Quran calls Ha-yaatul Aakhira , just as the mother's womb is a vehicle for the fetus which eventually separates and journeys on independently.
It is this sense of a larger future (or future life) that binds a human being with the rest of humanity just as individual members of a family work together for the future success of all the family members. Working for the benefit of humanity's future leads, in turn, to development and growth of the "self," an essential requirement for each individuals' future journey. The Quran says:
Verily, (the ends) ye strive for are diverse. So he who gives and fears [Wattaqa], And (in all sincerity) testifies to the best,- We will indeed make smooth for him the path to Bliss . But he who is a greedy miser and thinks himself self-sufficient, And gives the lie to the best,- We will indeed make smooth for him the path to Misery; Nor will his wealth profit him when he falls headlong (into the Pit). Verily We take upon Ourselves to guide, And verily unto Us (belong) the End and the Beginning. Therefore do I warn you of a Fire blazing fiercely; None shall reach it but those most unfortunate ones Who give the lie to Truth and turn their backs. But those most devoted to God shall be removed far from it,- Those who spend their wealth for increase in self-purification, [Surah Al-Layl 92:4-18, Translation: Yusufali.]
Human efforts are spent in different directions. But the one who "gives" (Muttaqi) saves himself/herself from dangers. (The root of Taqwa is: protection from dangers, therefore Muttaqi is one who is protected).
The above verses also provide the motivation for why one should "give." "Giving" achieves two things. First, it provides a source of nourishment, growth and development at the physical level. This is so obvious that it does not require further elaboration. Second, what is not so obvious is how it affects the non-physical or "human" aspect of life. In the interest of simplicity and brevity it is said that "giving" leads to spiritual growth. But what is this spiritual growth and how does it occur?
Human Activity Is Subject to Higher Law : The Quran explains in concrete terms that "spiritual growth" is not something imaginary or metaphysical. It says there is a higher law that operates on the "self" just as the physical law operates on the body. This higher law is that the "self" grows by giving whereas the body grows by "taking." Let us see a rational explanation for this law.
When human beings employ intelligence as a tool, human emotion tries to fulfill its ambitions and desires to excel by competition. Since human intelligence knows no other world than its own, it guides human beings to compete for this world. This is the material concept of life in which people try to outwit each other in conflict situations using every means, primarily power, money, influence. This is amplified several folds (in terms of its influence and impact) at the national and international levels. The Quran says that this way of life is transient, leads to waste of human potential, and ultimately to human catastrophe.
Human Desire: To Compete Cannot Be Crushed
Thus, according to the above verse, the Quran recognizes the very real existence of the human emotion to compete. But it also warns that the end result of the competition for material things is short-lived. The race for material things weakens rather than strengthens the human "self" and character. Instead, the Quran tells us to compete in a different arena, one which will not only strengthen our character and "self", but the results of which will encompass both this world and the hereafter:
Race one with another for forgiveness from your Lord [Rab or Nourisher] and a Garden whereof the breadth is as the breadth of the heavens and the earth, which is in store for those who believe in Allah Almighty and His messengers. Such is the bounty of Allah, which He bestoweth upon whom He will, and Allah Almighty is of Infinite Bounty. [Sura Al-Hadid 57:21, Translation: Pickthall]
This competition leads to a system in which Allah's bounty flows like a continuous river - a river that covers the breadth of the heavens and the earth-satisfying everyone's needs in this life and extending to the other. No one, in this system, erects any barriers in this free flowing economic bounty (garden) of life. Rather, everyone seeks forgiveness from Allah Almighty from such acts so that this bounty remains freely available for nourishment and growth for all, as Allah Almighty has promised (1:2, 17:31).
Wednesday, May 27, 2009
A Principle Central to the Islamic Social System
Abdullah ibn Abbas, the Prophet’s (peace be upon him) cousin and learned companion reports: “The Prophet was seated at the front of his house in Makkah when Uthman ibn Mathoon passed by and smiled at the Prophet. The Prophet said to him: ‘Would you like to sit with me?’ He said: ‘Yes.’ As he faced him and was talking to him, the Prophet looked up to the sky with his eyes fixed... Then he told him: ‘The messenger God sends me came to me now while you are sitting with me.’ He asked: ‘What did he say to you?’ He replied: ‘God enjoins justice, kindness, and generosity to one’s kindred; and He forbids all that is shameful, and reprehensible conduct, and all transgression. He admonishes you so that you may take heed.’ (16: 90) Uthman says: ‘It was then that I felt faith taking hold of my heart and I loved Muhammad.’” (Related by Al-Bukhari in Al-Adab Al-Mufrad and Ahmad).
Perhaps we should say a word about the man at the center of this Hadith, Uthman ibn Mathoon. Apparently this was in the very early days of Islam, because Uthman was the fourteenth person to accept Islam. He says that he only accepted Islam because he was too shy to refuse, after the Prophet had spoken to him about it several times. But only when this verse was revealed that he felt a strong desire to become a Muslim. He also says that he read this verse to Al-Waleed ibn Al-Mugheerah, one of the Quraysh elders, and he commented on the Qur’an, saying: “It is certainly beautiful; it flows so easily. It is like a tree with fruit at the top and goodness at the bottom, and it is in no way the speech of human beings.” Abu Jahl also said: “God certainly enjoins the best of principles.”
The fact that the Prophet spoke to Uthman ibn Mathoon more than once, inviting him to become a Muslim, suggests that the Prophet recognized in him some very fine qualities. In fact his companionship with the Prophet bears that well. He remained very close to the Prophet who valued his companionship highly. Uthman emigrated to Madinah with the Prophet and he was the first of the Muhajireen, i.e. the Muslims of Makkah, to die in Madinah. As he was lying before his burial, the Prophet kissed his forehead and his eyes were tearful. Indeed when Ibraheem, the Prophet’s son, died in his childhood, the Prophet said to him: “Join our good early companion, Uthman ibn Mathoon.”
There is no doubt that Uthman ibn Mathoon was a man of fine character and good qualities. This is why the Prophet was keen that he should accept Islam. The fact that this verse was the immediate cause of his belief testifies to his good character. Let us now look at this verse and the message it gives. Commenting on it, Sayyid Qutb writes:
This book, the Qur’an, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for all mankind, which does not allow any special allegiance to a tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups and nations, as well as complete trust that governs all transactions, pledges and promises.
It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favoritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws.
Along with justice, the Qur’an urges kindness, which mitigates the strictness of absolute justice. It lays the door open for anyone who wishes to win the heart of an opponent to forgo part of what is rightfully his. This means that the chance is available to all to go beyond strict justice, which is both a right and a duty, to show kindness in order to allow wounds to heal or to win favor.
Kindness has an even broader sense. Every good action is a kindness. The command enjoining kindness includes every type of action and transaction. It thus covers every aspect of life, including a person’s relationships with his Lord, family, community and with the rest of mankind.
Perhaps we should add here that some commentators on the Qur’an say that “justice” is the obligatory part, while “kindness” is voluntary, but highly encouraged, particularly in as far as matters of worship are concerned. They say that this verse is part of the revelations received by the Prophet in Makkah, when the legal provisions had not yet been outlined. But the way the verse is phrased uses both justice and kindness in their broadest sense. Moreover, from a purely ethical point of view, both are generally applicable principles, not mere legal provisions.
One aspect of kindness is “generosity to one’s kindred”, but it is specially mentioned here in order to emphasize its importance. From the Islamic point of view, this is not based on narrow family loyalty, but on the Islamic principle of common solidarity that moves from the smaller, local circle to the larger social context. The principle is central to the implementation of the Islamic social system.
The verse proceeds to outline three prohibitions in contrast with the three orders with which it begins, stating that God “forbids all that is shameful, and reprehensible conduct, and all transgression.” Under shameful conduct everything that goes beyond the limits of propriety is included, but the term is often used to denote dishonorable assault and indecency. Thus it combines both aggression and transgression. Hence it has become synonymous with shamefulness.
“Reprehensible conduct” refers to any action of which pure, undistorted human nature disapproves. Islam also disapproves of any such conduct because it is the religion of pure and sound human nature. Yet human nature may become distorted, but Islamic law remains constant, pointing to what human nature has been like before distortion creeps into it.
“Transgression” in this context denotes injustice as well as any excess that goes beyond what is right and fair.
No community may survive when it is based on the spread of shameful, reprehensible conduct and transgression. No community allows shameful conduct in all its connotations, and reprehensible actions of all sorts, and transgression with all its consequences and then hopes to flourish. Hence human nature is bound to rebel against these whenever they are allowed to spread in society.
By : Adil Salahi.
http://www.arabnews.com/?page=5§ion=0&article=66227&d=13&m=7&y=2005
Perhaps we should say a word about the man at the center of this Hadith, Uthman ibn Mathoon. Apparently this was in the very early days of Islam, because Uthman was the fourteenth person to accept Islam. He says that he only accepted Islam because he was too shy to refuse, after the Prophet had spoken to him about it several times. But only when this verse was revealed that he felt a strong desire to become a Muslim. He also says that he read this verse to Al-Waleed ibn Al-Mugheerah, one of the Quraysh elders, and he commented on the Qur’an, saying: “It is certainly beautiful; it flows so easily. It is like a tree with fruit at the top and goodness at the bottom, and it is in no way the speech of human beings.” Abu Jahl also said: “God certainly enjoins the best of principles.”
The fact that the Prophet spoke to Uthman ibn Mathoon more than once, inviting him to become a Muslim, suggests that the Prophet recognized in him some very fine qualities. In fact his companionship with the Prophet bears that well. He remained very close to the Prophet who valued his companionship highly. Uthman emigrated to Madinah with the Prophet and he was the first of the Muhajireen, i.e. the Muslims of Makkah, to die in Madinah. As he was lying before his burial, the Prophet kissed his forehead and his eyes were tearful. Indeed when Ibraheem, the Prophet’s son, died in his childhood, the Prophet said to him: “Join our good early companion, Uthman ibn Mathoon.”
There is no doubt that Uthman ibn Mathoon was a man of fine character and good qualities. This is why the Prophet was keen that he should accept Islam. The fact that this verse was the immediate cause of his belief testifies to his good character. Let us now look at this verse and the message it gives. Commenting on it, Sayyid Qutb writes:
This book, the Qur’an, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for all mankind, which does not allow any special allegiance to a tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups and nations, as well as complete trust that governs all transactions, pledges and promises.
It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favoritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws.
Along with justice, the Qur’an urges kindness, which mitigates the strictness of absolute justice. It lays the door open for anyone who wishes to win the heart of an opponent to forgo part of what is rightfully his. This means that the chance is available to all to go beyond strict justice, which is both a right and a duty, to show kindness in order to allow wounds to heal or to win favor.
Kindness has an even broader sense. Every good action is a kindness. The command enjoining kindness includes every type of action and transaction. It thus covers every aspect of life, including a person’s relationships with his Lord, family, community and with the rest of mankind.
Perhaps we should add here that some commentators on the Qur’an say that “justice” is the obligatory part, while “kindness” is voluntary, but highly encouraged, particularly in as far as matters of worship are concerned. They say that this verse is part of the revelations received by the Prophet in Makkah, when the legal provisions had not yet been outlined. But the way the verse is phrased uses both justice and kindness in their broadest sense. Moreover, from a purely ethical point of view, both are generally applicable principles, not mere legal provisions.
One aspect of kindness is “generosity to one’s kindred”, but it is specially mentioned here in order to emphasize its importance. From the Islamic point of view, this is not based on narrow family loyalty, but on the Islamic principle of common solidarity that moves from the smaller, local circle to the larger social context. The principle is central to the implementation of the Islamic social system.
The verse proceeds to outline three prohibitions in contrast with the three orders with which it begins, stating that God “forbids all that is shameful, and reprehensible conduct, and all transgression.” Under shameful conduct everything that goes beyond the limits of propriety is included, but the term is often used to denote dishonorable assault and indecency. Thus it combines both aggression and transgression. Hence it has become synonymous with shamefulness.
“Reprehensible conduct” refers to any action of which pure, undistorted human nature disapproves. Islam also disapproves of any such conduct because it is the religion of pure and sound human nature. Yet human nature may become distorted, but Islamic law remains constant, pointing to what human nature has been like before distortion creeps into it.
“Transgression” in this context denotes injustice as well as any excess that goes beyond what is right and fair.
No community may survive when it is based on the spread of shameful, reprehensible conduct and transgression. No community allows shameful conduct in all its connotations, and reprehensible actions of all sorts, and transgression with all its consequences and then hopes to flourish. Hence human nature is bound to rebel against these whenever they are allowed to spread in society.
By : Adil Salahi.
http://www.arabnews.com/?page=5§ion=0&article=66227&d=13&m=7&y=2005
Thursday, March 19, 2009
Kronologis dan Fakta di Balik Agresi Israel di Jalur Gaza
Agresi Israel terhadap Jalur Gaza yang dimulai 27 Desember 2008 dan berakhir setelah hampir satu bulan ternyata merupakan sebuah akumulasi rencana Israel terhadap rakyat Palestina. Berbagai perkembangan yang terjadi di Palestina, khususnya di Gaza membuat Israel melakukan manuver-manuver yang tak mereka duga. Inilah perjalanan agresi Israel di Jalur Gaza dengan beberapa fakta di baliknya.
1.) Tahun 2005, Isarel memerintahkan semua orang Yahudi yang masih ada di Jalur Gaza untuk pindah dan mengonsentrasikan diri ke Tepi Barat. Salah satu dari penarikan besar-besaran ini adalah untuk mengetahui seberapa besar kekuatan Hamas.
2.) Tahun 2006, Hamas memenangi pemilu dengan telak, sesuatu yang tak diduga-duga oleh Israel dan pihak manapun. Mereka tadinya sudah menginstalasi Fatah sebagai institusi resmi Palestina, namun betapa shocked dan ngerinya Israel ketika realitas yang ada ternyata menunjukan rakyat memilih Palestina.
3.) Sekitar 70% Hamas adalah anggota Ikhwan. Ini seperti dikatakan oleh salah seorang anggota Hamas yang tak ingin identitasnya diketahui banyak orang. Imam Hasan Al-Bana mempunyai ikatan sejarah yang kuat dengan Hamas dan Palestina. Ikhwan mempunyai kewajiban untuk terlibat langsung dalam perlawanan rakyat Palestina terhadap penjajahan Israel. Usai kemenangan Hamas dalam pemilu 2006 itu, Israel mulai menyadari jika inti perlawanan Palestina adalah Hamas.
4.) Tiga bulan setelah kemenangan Hamas, Israel mengajak semua negara Barat dan juga AS untuk memboikot hasil pemilu itu. Salah satu bentuk kongkret boikot Israel adalah dengan cara menutup Gaza dari dunia luar. Mengapa Jalur Gaza dan tidak daerah Palestina lainnya? Bisa dikatakan daerah lainnya sudah berada dalam kekuasaan Israel melalui otoritas Fatah. Kedua, Gaza menjadi semacam base-camp Hamas dan rakyat Palestina yang tak akan pernah mundur dari penjajahan Israel. Pada periode ini, Gaza hanya ditutup dari akses dunia luar saja. Isolasi pada tiga bulan pertama ini dimaksudkan agar rakyat Palestina menyalahkan Hamas—dengan Hamas memenangi pemilu, maka dunia menutup Gaza.
5.) Setelah tiga bulan pertama tersebut, kenyataannya, warga Gaza khususnya, dan rakyat Palestina umumnya, semakin komit dan percaya terhadap Hamas. Mereka semakin yakin bahwa bersama Hamas, Palestina akan mempertahankan tanahnya dan merebut apa yang telah dirampas oleh Yahudi.
6.) Israel makin pening menghadapi bukti seperti itu. Mereka kemudian mencabut listrik dan air di Jalur Gaza untuk tiga bulan berikutnya. Israel berharap dengan melakukan tindakan seperti ini, warga Gaza akan mulai menunjukan kebencian terhadap Hamas. Seperti yang diketahui oleh dunia, Gaza tetap bisa survive dan seperti asyik menyiapkan banyak hal di tengah kepungan Israel itu.
7.) Tiga bulan berikutnya (berarti sudah hampir 1 tahun sejak pemilu 2006), Israel benar-benar menutup semua kebutuhan hidup untuk Gaza. Mulai dari obat-obatan, listrik, air, sampai juga tidak ada jalur keluar dan masuk bagi rakyat Gaza untuk keluar dari daerahnya.
8.) Menjelang akhir 2008, bertepatan dengan akan segera lengsernya George Bush dan dilantiknya Barack Hussein Obama di AS, Israel menggempur Gaza. Mereka menargetkan penyerangan ini hanya untuk beberapa hari, namun kenyataannya setelah hampir satu bulan, mereka tidak berhasil menaklukan Gaza. Walaupun Gaza lebur dan lebih dari 1000 orang tewas, tidak ada satupun misi Israel yang tercapai. Sekitar hari ke-10 masa agresi, banyak tentara Israel yang stress dan minta dipulangkan, karena takut menghadapai perlawanan Hamas dan rakyat Palestina secara langsung.
9.) Selama agresi berlangsung, kurang lebih sebulan, sekitar 500 anak Palestina tewas. Namun pada saat yang sama, banyak terjadi kelahiran di Gaza, dan yang menghebohkan adalah kelahiran itu hampir rata-rata kembar, paling sedikit 2 bayi. Sekarang diperkirakan ada 5000 bayi baru di Gaza yang lahir selama agresi Israel berlangsung.
10.) Di seantreo dunia, dukungan paling besar yang datang untuk Palestina berasal dari Indonesia. Lebih dari Rp. 50 milyar disumbangkan oleh Indonesia hanya dalam kurun waktu kurang 1 bulan saja, baik dari pribadi yang dikumpulkan secara kolektif ataupun institusi, dan ini melebihi sumbangan rakyat manapun di semua negara yang konsern terhadap Palestina. Rakyat Palestina terharu dan tak akan pernah melupakan rakyat Indonesia. Jika kebetulan kita berbincang dengan rakyat Palestina, baik melaui on-line ataupun secara langsung, niscaya kita akan merasakan langsung pengakuan dan penghormatan dari mereka akan hal ini.
11.) Gaza hanya dijadikan sebagai sasaran antara saja. Tujuan Israel tetap walau bagaimanapun adalah menguasai Masjidil Aqsa. Gaza hanya dijadikan sebagai pengalih perhatian umat muslim agar lupa pada Masjidil Aqsa.
1.) Tahun 2005, Isarel memerintahkan semua orang Yahudi yang masih ada di Jalur Gaza untuk pindah dan mengonsentrasikan diri ke Tepi Barat. Salah satu dari penarikan besar-besaran ini adalah untuk mengetahui seberapa besar kekuatan Hamas.
2.) Tahun 2006, Hamas memenangi pemilu dengan telak, sesuatu yang tak diduga-duga oleh Israel dan pihak manapun. Mereka tadinya sudah menginstalasi Fatah sebagai institusi resmi Palestina, namun betapa shocked dan ngerinya Israel ketika realitas yang ada ternyata menunjukan rakyat memilih Palestina.
3.) Sekitar 70% Hamas adalah anggota Ikhwan. Ini seperti dikatakan oleh salah seorang anggota Hamas yang tak ingin identitasnya diketahui banyak orang. Imam Hasan Al-Bana mempunyai ikatan sejarah yang kuat dengan Hamas dan Palestina. Ikhwan mempunyai kewajiban untuk terlibat langsung dalam perlawanan rakyat Palestina terhadap penjajahan Israel. Usai kemenangan Hamas dalam pemilu 2006 itu, Israel mulai menyadari jika inti perlawanan Palestina adalah Hamas.
4.) Tiga bulan setelah kemenangan Hamas, Israel mengajak semua negara Barat dan juga AS untuk memboikot hasil pemilu itu. Salah satu bentuk kongkret boikot Israel adalah dengan cara menutup Gaza dari dunia luar. Mengapa Jalur Gaza dan tidak daerah Palestina lainnya? Bisa dikatakan daerah lainnya sudah berada dalam kekuasaan Israel melalui otoritas Fatah. Kedua, Gaza menjadi semacam base-camp Hamas dan rakyat Palestina yang tak akan pernah mundur dari penjajahan Israel. Pada periode ini, Gaza hanya ditutup dari akses dunia luar saja. Isolasi pada tiga bulan pertama ini dimaksudkan agar rakyat Palestina menyalahkan Hamas—dengan Hamas memenangi pemilu, maka dunia menutup Gaza.
5.) Setelah tiga bulan pertama tersebut, kenyataannya, warga Gaza khususnya, dan rakyat Palestina umumnya, semakin komit dan percaya terhadap Hamas. Mereka semakin yakin bahwa bersama Hamas, Palestina akan mempertahankan tanahnya dan merebut apa yang telah dirampas oleh Yahudi.
6.) Israel makin pening menghadapi bukti seperti itu. Mereka kemudian mencabut listrik dan air di Jalur Gaza untuk tiga bulan berikutnya. Israel berharap dengan melakukan tindakan seperti ini, warga Gaza akan mulai menunjukan kebencian terhadap Hamas. Seperti yang diketahui oleh dunia, Gaza tetap bisa survive dan seperti asyik menyiapkan banyak hal di tengah kepungan Israel itu.
7.) Tiga bulan berikutnya (berarti sudah hampir 1 tahun sejak pemilu 2006), Israel benar-benar menutup semua kebutuhan hidup untuk Gaza. Mulai dari obat-obatan, listrik, air, sampai juga tidak ada jalur keluar dan masuk bagi rakyat Gaza untuk keluar dari daerahnya.
8.) Menjelang akhir 2008, bertepatan dengan akan segera lengsernya George Bush dan dilantiknya Barack Hussein Obama di AS, Israel menggempur Gaza. Mereka menargetkan penyerangan ini hanya untuk beberapa hari, namun kenyataannya setelah hampir satu bulan, mereka tidak berhasil menaklukan Gaza. Walaupun Gaza lebur dan lebih dari 1000 orang tewas, tidak ada satupun misi Israel yang tercapai. Sekitar hari ke-10 masa agresi, banyak tentara Israel yang stress dan minta dipulangkan, karena takut menghadapai perlawanan Hamas dan rakyat Palestina secara langsung.
9.) Selama agresi berlangsung, kurang lebih sebulan, sekitar 500 anak Palestina tewas. Namun pada saat yang sama, banyak terjadi kelahiran di Gaza, dan yang menghebohkan adalah kelahiran itu hampir rata-rata kembar, paling sedikit 2 bayi. Sekarang diperkirakan ada 5000 bayi baru di Gaza yang lahir selama agresi Israel berlangsung.
10.) Di seantreo dunia, dukungan paling besar yang datang untuk Palestina berasal dari Indonesia. Lebih dari Rp. 50 milyar disumbangkan oleh Indonesia hanya dalam kurun waktu kurang 1 bulan saja, baik dari pribadi yang dikumpulkan secara kolektif ataupun institusi, dan ini melebihi sumbangan rakyat manapun di semua negara yang konsern terhadap Palestina. Rakyat Palestina terharu dan tak akan pernah melupakan rakyat Indonesia. Jika kebetulan kita berbincang dengan rakyat Palestina, baik melaui on-line ataupun secara langsung, niscaya kita akan merasakan langsung pengakuan dan penghormatan dari mereka akan hal ini.
11.) Gaza hanya dijadikan sebagai sasaran antara saja. Tujuan Israel tetap walau bagaimanapun adalah menguasai Masjidil Aqsa. Gaza hanya dijadikan sebagai pengalih perhatian umat muslim agar lupa pada Masjidil Aqsa.
Subscribe to:
Posts (Atom)
Join Us
