Here are some common Questions and Answers regarding this topic:

Tahajjud Q & A

According to a report in Musnad Ahmed collection of Ahadith, Prophet Muhammad, Sall-Allahu alayhi wa sallam, said: “From Adam to me, Allah sent a hundred and twenty-four thousand Prophets, of whom three hundred and fifteen were entrusted with a Book.” The question is why were there so many more Prophets than Books? To reflect on this is to gain an understanding about the very institution of Prophethood. If the role of a Prophet were simply to deliver the Book, as some mis-guided people in our time try to argue, there should have been as many Books as Prophets. But the very fact that there have been many Prophets without a new Book, firmly establishes the need for the Prophets as a source of guidance in its own rights.

It had to be so because life emulates life. We need live human beings to inspire us; to show right from wrong in every day struggles of life; to confront us and pose questions; to answer questions; to clarify misconceptions; to hold our hand; to be the model. We certainly need principles to guide our thoughts and actions. But we also need real life examples to relate the principles to real life situations. For most of our living experience involves judgment calls. Politeness is a desirable moral value. But when does politeness turn into weakness? Firmness is also a desirable attribute. But when does it turn into arrogance? How do we balance our duties towards Allah with those towards other human beings? How do we balance both with duties towards ourselves? We are constantly faced with conflicting claims on our resources, energies, and attention. How do we resolve those conflicts, without doing any injustice? These are real life questions that require real life answers.

This point is beautifully established in the Opening Chapter (Surah Fatiha) of Qur’an. It is a short surah, consisting of only seven verses, and it consists of a prayer for guidance: O’ Allah! Show us the Straight Path. Yet two of the seven verses are used to describe the Straight Path in terms of people. “The path of those on whom Thou has bestowed Thy Grace. Not the path of those who earn Thine wrath nor of those who go astray.”

It would have been simpler to just refer to the Straight path as the Path of the Qur’an. But the longer description has been used to emphasis the fact that human beings need a human model to provide complete guidance.

Of course Prophets were sent to provide the needed guidance. It is also obvious that whatever a Prophet declares is binding on all his followers. “To accept a person as a Prophet of God and then to refuse to accept his commands, is so ridiculous that I would not have believed any sensible person would ever offer this proposition,” says prominent Hadith scholar Maulana Manzoor Naumani. But this most irrational of ideas has been promulgated by a segment of Western educated Muslims. They say, without a sense of irony, that we accept the Qur’an but not the Hadith.

Anyone who says that he accepts the Qur’an but rejects the hadith cannot be serious. Or he has not read the Qur’an either. For the Qur’an says:

“And We have sent down unto you the Message so that you may explain clearly to the people what is sent for them and so that they may give thought.” (Al-Nahal 16:44).

It also declares:

“Allah did confer a great favor on the believers when He sent among them a Messenger from among themselves, rehearsing unto them the Signs of Allah, purifying them, and instructing them in Scripture and Wisdom, while before that they had been in manifest error.” (Aale Imran 3:164).

So it is the job of the Prophet, Sall-Allahu alayhi wa sallam, to explain the Qur’an. And it is the job of the believers to obey him.

“He who obeys the Messenger obeys Allah indeed” (Nisa 4:80).

And even more emphatically it says:

“And obey Allah and obey His Messenger.”( Al-Taghabun 64:12).

It is to be noted that here the Qur’an did not say “Obey Allah and His Messenger.” By using the command “obey” independently the fact has been firmly established that the status of an order given by the Prophet, Sall-Allahu alayhi wa sallam, is the same as that given by Allah.

Even a casual reader of the Qur’an can notice that it gives commands without giving many details. For example it refers to salat (ritual prayers) 67 times. But it never explains how the salat has to be performed. The question is not just how a follower of the Qur’an is to follow that command, but the bigger question is: why the omission in the first place? Is it an oversight, in which case one cannot consider it to be the Book of Allah, or is it simply because another source for those details had been provided? Similarly the Qur’an approvingly mentions many other practices, like the call to prayer (adhan) and the Friday prayer, but never gives commands about them. Again, why? Is there any other explanation possible except for the obvious one that there is a parallel source of instruction in the person of the Prophet, Sall-Allahu alayhi wa sallam?

Actually in the form of Hadith, Muslims have an unprecedented branch of knowledge. Just a list of all the books written on the subject would take several thousand pages, says prominent hadith scholar Habib-ur-Rahman Azami. Other religions also claim to possess revealed scriptures. But no other religion has an example corresponding to Hadith. “Hadith is a branch of knowledge whose equivalent is not to be found in other religions,” says Dr. Hamidullah.

For the design-your-own-religion crowd, that may be a problem, But for the sincere follower, it is a great favor and blessing of Allah. We have been entrusted with a unique treasure trove of guidance. An appreciation of that favor is the first step towards benefiting from that treasure.

Source: https://albalagh.net/prophethood/rasool.shtml

Here are some common Questions and Answers regarding this topic:

Shawwal Q&A

Here are some common Questions and Answers regarding this topic:

Salat Q&A

– By Khalid Baig

The alert letters keep coming. Beware here is the latest anti-Islamic site. Then a URL so you can verify that it is indeed as described. Then a passionate request to tell all the Muslims in the world about it.

Sincere. Misguided. Counter-productive.

Little do the senders realize that they are actually helping the very sites they are trying to fight.

The failure is in realizing that the Internet is a very different medium and the rules that applied to the previous media do not always apply here. If there is a bad magazine or book out there, you can tell others about it. We can be sure that nobody will rush to the closest bookseller to buy it. The warning may be useful, if there was a chance that some people could have bought the book out of ignorance.

In the click-click world of the Internet, the first thing most people will do is to click on the URL, thereby increasing the hit counts and boasting the morale of the site owners. Second, it will help it with search engine placement, as some of them will use the increased curiosity traffic as a sign of popularity. You just helped create the monster you wanted to fight!

It is common sense. If you don’t want people to visit a site, just don’t tell them about it.

It is very easy to setup a page on the Internet. It is very difficult to draw traffic to it. The most anti-Islamic site will die if it faces a frozen counter. That would happen if you just leave it alone. But if you are out there telling everyone about it and asking them to do the same, you are in effect volunteering as their publicity department. That is exactly what they need.

If there is a well-established site (like CNN) it makes sense to launch a protest campaign. But for most of the sites the prudent course is just the opposite. Leave it alone. Let it die of neglect. A natural death. The greater the lack of attention, the faster will be the death of this would be monster.

So the next time you receive an alert letter about an anti-Islamic site, just delete it. If you respond to the sender, do not include the original text of his alert email, because even that may help some search engine ranking.

There were dozens of anti-Islamic sites that sprang up recently but died soon after because, luckily, our enthusiasts had not noticed them and had not publicized them through their alert letters. The ones that receive the alert letter mention will, unfortunately, survive and may thrive.

On the Internet, the best use of your energies is to promote the good Islamic sites. Let the good drive out the evil.

Now, may we request that you send this article to all your friends?

Source: https://www.albalagh.net/general/anti_islamic_site.shtml

(Author’s Request: Please turn off your television set as you read this article.)

Television has spread like a wild fire in the world, including the Muslim world. It seems to have overcome the limitations of space and time.

Consider place. In Saudi Arabia, one can find the imprints of Hollywood only a few yards away from the Haram, the most sacred of all sanctuaries of Islam. Videocassettes are easily available at stores. A hotel attendant, at a walking distance from the Haram al-Sharif in Makkah can be found busy watching English movies on the television in his office even as the prayers are going on. At the Jeddah airport, the Umrah pilgrims can watch a European beauty contest courtesy of an Egyptian TV channel being broadcast to the airport television sets.

Consider time. Ramadan is the most sacred month in the Islamic calendar, a period of time that is to be devoted to direct acts of worship of Allah. Yet, during Ramadan, believers around the world can be found glued to their television sets when they should be busy making dua, doing dhikr and tilawa or offering nafl prayers.

Or consider the time of suffering. Hardly a day goes by when we do not get the news of pain and suffering from Palestine, Kashmir, Iraq, Chechnya, Afghanistan, or a dozen other hot spots around the globe. Yet, between all the suffering and grieving that accompanies the tragedy, the dish antennas on the rooftops have been flourishing. In the past at times of catastrophes people would turn to Allah, would stop going to the cinema houses, and would repent from sins, even though temporarily. Today, there is an ever-increasing appetite for the television fun. This is also true in the lands closest to the areas of suffering. On days when a strike is called to protest Indian atrocities in Kashmir, the video stores in Karachi run out of videos of Indian movies.

Throughout the world religious, moral and social values have been drastically undermined by this great “technological gift” of the century. And entire nations seem to be helplessly “enjoying” the invasion. When people are doing nothing, they watch television. When they are doing something else, they still have television in the background. The device has contributed to the addition of a new space in the architecture of the private home: the TV lounge. It is a space where perfect strangers come to pedal nudity, immorality, and hedonism. This is the space, which increasingly controls the entire house.

It is fashionable to complain about “excessive” sex and violence on television. Even those who make money from this enterprise willingly do that. CNN tycoon Ted Turner said in July 93 before a U.S Congressional subcommittee: “I don’t need experts to tell me that the amount of violence on television today and its increasingly graphic portrayal can be harmful to children. Television violence is the single most significant factor contributing to violence in America.” And a poll released in February 95 in the U.S. by Children Now, whose directors include TV producers and Warner Brothers Chairman, reported that most children believe that what they see on television encourages fornication, disrespect for parents, telling lies, and aggressive behavior.

The most significant thing here is that what the TV industry wants us to discuss (and we willingly follow) is what is ON television, not television itself. Everyone will wholeheartedly agree with the problems with TV programs and offer all kinds of advice. (Watch the programs with your children. Tell them what is wrong. Be critical. Be creative.) Irrational and meaningless as it is, this exercise will nonetheless soothe your irritation. In the meantime, keep on watching. It is fun. It is also unavoidable.

In about two decades, this “wonderful” technical development has played havoc with societies around the globe. But what is even more unprecedented is the ambivalence with which these societies face this greatest of all invasions. Underlying this is a strongly held belief that television is a neutral tool that can be used with equal facility for good or evil. Unfortunately, this position has been taken without any critical examination of the facts. It is about time that we approached the subject with an open mind.

Neutral Tool?

Is technology ever neutral? “[Every technology] has within its physical form a predisposition toward being used in certain ways and not others,” writes Niel Postman, chair of the department of Communication Arts at New York University. “Only those who know nothing of the history of technology believe that a technology is entirely neutral.” (Amusing Ourselves to Death, 1985).

What about television? It reflects the idea that serious discourse can be carried out through pictures instead of words. As Postman explains: “The single most important fact about television is that people watch it, which is why it is called ‘television.’ And what they watch, and like to watch, are moving pictures__ millions of them, of short duration and dynamic variety. It is in the nature of the medium that it must suppress the content of ideas in order to accommodate the requirements of visual interest.”

Words and pictures do not occupy the same universe of discourse. A piece of writing requires one to go beyond the shape of the letters to read them. It requires thought to understand what is being said. Television does not require reflection, in fact it does not even permit it. That is why little children can spend hours in front of the mini screen. Television can titillate, it cannot teach. It can bring images into our heart, not ideas into our mind. It appeals to the emotions, not the intellect.

But isn’t a picture worth a thousand words? Is it? It is important to note that this claim itself is made in words. A picture cannot make any claims. For reason, arguments, claims, and judgment belong in the universe of words not pictures. That is why advertisers love pictures. Consider an ad for, say, Coca-Cola, that just shows young people singing, dancing, having fun, and enjoying the drink. The audiences make the connection between happiness and Coke. This ad cannot be refuted. It makes no claim, so there is nothing to refute.

Medium Is The Message

The above explains Marshal McLuhan’s famous aphorism. The inherent, built in biases of a medium allow certain types of messages and not others. The communication is conditioned by the medium. It is enhanced or distorted by it. The medium is the message. And when the medium is TV, the message is Entertainment. As Postman notes: “Entertainment is the supra ideology of all discourse on television.” Whether it is news, science, religion, or education, if it is happening on TV, it must follow the dictates of entertainment.

In fact, a new term has been coined indicating a blend of education and entertainment: Edutainment. It smells like the language problem of a TV baby. But remember that it is already being used by the serious press. Which suggests that edutainment will produce even more edutainment!

Like A Drug

Actually, TV is not just another kind of entertainment either. As a project by the National Institute of Mental Health in the U.S. involving 1200 subjects in nine studies over a 13 year period found in 1990, television is like a drug. The researchers asked the subjects, ages 10 to 82, to note down their activities and moods every time a beeper was activated, which was done randomly. The researchers found that when people sit down to watch TV, particularly for long periods, they tend to be in low moods. The longer they watch, the less able they are to concentrate. As time goes on, they grow sadder, lonelier, more irritable, and more hostile. Although people are relaxed when the television set is on, when they turn it off, they are less relaxed than before they began, “much like a drug that makes people feel better while they are doing it but worse afterward.” And just like a drug the weaker segments of the society are its greatest target. Thus in the U.S. blacks tend to watch more TV than whites. And now thanks to satellite TV transmissions over which the poor countries have no control, the rest of the world is being turned into the U.S. black under class.

Islamic Work And Television

Can this dangerous drug be somehow converted into a medicine? Not too long ago, a young professional in the U.S. approached prominent Muslim scholar and Deputy Cairman of the Jeddah based Islamic Fiqh Council of the Organization of Islamic Conference (OIC), Justice Taqi Usmani to inquire about his profession. He produced computer graphics for the television and motion picture industry. This is the age of the media, and the only effective way to spread Islam today is through television and movies, he argued. If we do not learn the trade how shall we be able to produce such programs and if we don’t who will, he inquired. Yet, some people had told him that it was not a good profession.

“I have given a lot of anxious thought to this issue,” replied Justice Usmani in his characteristic measured tone, weighing every word. “And I have reached the conclusion that the cause of Islam cannot be served through television, especially under the current circumstances. You should seek another line of work.”

Frankly, there are lot of enthusiasts who may be totally bewildered by this answer for it challenges both conventional wisdom as well as some dearly held dreams. They may even consider anyone making this suggestion as belonging to the Flat Earth Society: backward, anti-progress, ignorant of today’s realities. Let us grant them their day in court and look at their case objectively.

The enthusiasts have shown interest in three primary areas. The first deals with propagation of Islam. There are lots of sincere Muslims putting lot of hope in a yet-to-be-released video that will attract the people of the world to Islam by the thousands. They are simply confusing Dawah with propaganda! Dawah means inviting people to the Straight Path by relaying the True Message to them without any distortion. It is a very serious message and requires a serious medium to deliver it. The message is for their own benefit and what they do with it is their own business. Our job is done once we have communicated the message correctly. Our job is not to manipulate people into submission to Allah any more than it is to coerce them into it. A Dawah worker is a teacher, a propagandist is a manipulator. Television is a good tool for manipulating, not for teaching.

The second area deals with the education (“edutainment”) of children. Many videos have already been produced for this purpose. In one program from a popular series of such videos, a puppet named Adam drives a skateboard to the mosque. Scenes of Adam doing his antics are mixed with the videos of real children praying. But there is no doubt that Adam is the hero of this story. Here is a clear case of the medium distorting the message. The children who learn to pray this way may learn the mechanics of Salat, but they would have paid a terrible price for it. The idea of Salat will be associated in their mind with the images of puppets, skateboards, and the idea of fun. Missing will be the spiritual dimension of prayer, the solemnness and grace of this pillar of Islam. Such videos are very popular as they help assuage the guilt feelings of parents over their failure to control the TV in the first place.

To be fair there is a useful role for these videos but it is not normally perceived. Doctors use nicotine patches to help their patients stop smoking. Nicotine is not a medicine, but it becomes therapeutic under the circumstances. Similarly, the TV addicts may be helped by such videos to get over their addiction. It might work if that is the goal. But this is very different from the view that here is a Brave New Way of teaching Islam. The children and their parents must realize that ultimately they have to learn their religion the old fashioned way: read books, listen to lectures, work hard.

The third type of videos are used by relief organizations showing the terrible situation of Muslims in Kashmir, Bosnia, Palestine and elsewhere. The intentions are noble, the results look great. But someone must ask the hard question: Why should the Muslims need disaster pornography before they can come to the help of their brothers and sisters? What are the implications of this practice for both present and future?

There are, of course, cases where the TV is being used against its grain, where the only video is that of a talking head. Such Islamic programs in Egypt or Saudi Arabia, as elsewhere, may not contain all the dangers cited above, solely because there the TV is being used just as an expensive radio. The problem is such programs will not be able to withstand the onslaught of CNN or MTV, of dazzling colors and dynamic pictures. The question remains how long can you use a tool against its grain?

The simple fact is that no one buys a TV and VCR because they desperately wanted to learn about Islam and it was the best way of doing it. The TV lounge is not a study room and all the Islamic videos in the world are not going to make it one. It is a peace of Hollywood. The rest is camouflage or self-deception. The earlier we get out of it, the better.

What Can Be Done?

Television is powerful. It is everywhere. Is there anything that us mortals can do about it? The answer is yes. Things can be done at individual, as well as collective levels. At the individual level, try using the ON/OFF switch. It takes some effort and will power, but the device can be turned off. The key is to involve the entire family. Those nervous about the idea may rest assured that there is no known disease linked to lack of exposure to TV! Also those who have tried it know that it becomes easier with time. Community Organizations and Islamic Schools can help by educating the people about the perils of watching TV, countering the social pressures, and providing healthy alternatives.

Ramadan: The TV Free Month. Our best chance of kicking the television habit comes in Ramadan every year. It is the time of year when every Muslim who has any trace of Iman in his or her heart, is naturally inclined toward doing good and staying away from evil. And it should be like that. Did not the Prophet, Sall-Allahu alayhi wa sallam, curse the Muslim who finds Ramadan but does not use it to seek forgiveness for his previous sins? If we cannot leave sins or vain activities during Ramadan, when can we? We not only have the strongest moral and religious reasons to do so, it is also easy because the regular activities of Ramadan leave little time to be wasted in front of television.

Muslim organizations and communities will do a great service by launching a campaign to declare Ramadan as the TV free month. Urge all the Muslims in your community to turn it off for at least one month. And who knows, after one month many may decide to stay away from it because of the personal insights they got through the experience.

Of course, if you are convinced, do not wait until the next Ramadan. Start today.

Source: https://www.albalagh.net/general/tv.shtml

Islam’s message is plain and profound. It starts as a seed and blossoms into a garden. Seven years after Muhammad had been charged with the duty to convey the message, the Makkans banished and confined him and and his kith and kin of the Banu Hashim clan to the Valley of Abi Talib. The message had been spreading, despite all opposition and oppression, and, therefore, the oligarchs of Makkah had decided on a policy of boycott and isolation. It was assumed that while the people outside would hear no more of Islam, those under siege would recant. In any case, they hoped, the message would die a natural death.

The besieged had to subsist by eating leaves and roots of desert plants or boiled or roasted hide. The wail of hungry infants could be heard outside the Valley, but the sanction-keepers were unmoved. The blockade lasted around three years. However, if anyone happened to stray by, Muhammad would say to him, ‘Qul La Ilaha, tuflahu!’ – Say there is no deity (but Allah, and) prosper! These were four few words, but their meaning was clear and complete.

The success and prosperity, Muhammad was inviting them to were not so visible but seemed implicit and inevitable. The Arabs were by now so well familiar with the Kalima, the basic statement of Islam, that the listener had no difficulty in relating the two words La Ilaha to its complete form – There is no deity but Allah, Muhammad is the Messenger of Allah!

There cannot be a Kind and Just God Who creates a whole humanity and a complex environment around it, but does not provide it with rules and guidance and leaves it in a state of total anarchy. The belief about God and messengership has, therefore, always gone together. The first man on this planet, Adam, was a vicegerent and messenger of God. So were Noah, Abraham, David, Solomon, Moses, Jesus, Muhammad and thousands of others whom we do not know of today, alayhimu salam. They all spoke of One God.

How Do we Know God?

First there is subjective evidence within ourselves. Since we all come from God, there is within all of us a fine sense of awareness that there is God. There is more evidence outside. You try a ‘null hypothesis’, that there is no God, and you can’t think of a perfectly designed and perfectly ordered Universe and everything contained therein without everything made according to a plan, behaving according to an integrated system of rules and laws, all without a Master and Creator. It would be absurd to conceptualise anything otherwise.

But if there is God, and there surely is God, then what does He mean to us? Just Someone merely out there somewhere without any continuing relationship between Creator and the created? It is easy to be aware of God, but you cannot determine simply on the basis of your subjective cognition of what that relationship requires of you. Hence all that long line of messengers from God, from the first one, Adam, to the last one, Muhammad . Otherwise we would have no certain means of knowing God and knowing what He wants of us.

The Qur’an tells us that God is Kind and Beneficent, Just and Merciful, Lord and Provider, Sovereign and Law-Giver, Wise and True. He is Original. He is Eternal. He does not retire or sleep. He has no partners or kin. He is All-Knowing and All-Seeing. No one can escape His reckoning and He will punish or reward each one according to his deeds. His justice is blended with mercy. His mercy is blended with justice.

Every child that is born, is born a Muslim, with a clean slate. It is not condemned at birth. Muslim means one who submits, submits to God, of his own volition. The test, therefore, lies in the future, when the child has grown up and has the ability to act any way he or she likes, to obey or not to obey. God does not impose Himself. People are free to believe or not to believe. And many do not. They invent their own deities and worship their own desires. Naturally there are consequences to both belief and unbelief. No system of law or discipline treats those who abide by the law and those who do not in the same manner. It cannot be otherwise.

There is, therefore, the Akhirah, the Hereafter. Nothing is as sure as death, and it is only logical that people are judged at the end of the Day and rewarded or punished accordingly. The best reward is the Pleasure of Allah and the worst punishment is His Displeasure. But Humans are also very much bone and flesh. The rewards and punishment are, therefore, tangible too: Heaven and Hell.

It is a long journey from Here to the Hereafter. You have to have your bearings right, the right sense of destination, the right navigational equipment, and an inbuilt system of correcting the course and raising an alarm, in case one begins to go dangerously astray. You need to have your limits (Hudood) defined which you may transgress only at your peril, because otherwise you may be endangering the whole society. You need a very powerful social vehicle to carry you through a long, arduous and not unoften hazardous journey.

A powerful vehicle needs a very powerful brake too.

Islam is, therefore, not just maxims and precepts, about being nice and good; it is also about social and personal discipline, a system of law and punishment without which maxims and precepts could become meaningless outside a small and limited area of individual morality.

But an Islamic society is not governed by laws alone. Just as the lock on the door is fixed only for the thief or someone who may otherwise feel encouraged to steal, laws in Islam are directed at the wicked fringe, or the weaker ones who may feel tempted to break the law and once having done so with impunity, may find it difficult to get out of the vicious circle. The aim is to keep the wicked fringe as much narrowed down as possible, to punish the actual guilty, deter the potential breakers of law, and protect society and its economic, social and moral fibre.

One knows what happens otherwise: a geometric progression of crime, which neither the courts and nor the prisons are able to cope with. We also need to reckon the sheer economic cost of laissez faire morality!

The contemporary focus on the Islamic state, by Muslims who want to regain their lost freedom and by those who are somehow afraid of Islamic state and Islamic Shari’ah, tends to convey a fallacious impression of a polity that is saddled with a plethora of laws. It is not true. The number of laws that would govern an Islamic state are very very few as compared to those hundreds and thousands we find otherwise. It would be an instructive exercise if someone was to count the number of Islamic laws that used to govern the former Ottoman caliphate and compare them, for example, with the number of laws on the statute book of the then British Empire.

Islamic laws are based on conscience and conviction and not on legislation and imposition and there is little scope for conflict between the interest of the individual and the state. No one is above the law and everyone is governed by the same law.

The Islamic society is a self-regulating society. You don’t have to abide by a law because someone is watching and you don’t mind breaking it if you feel you can do so with impunity. An individual is answerable in his own cognition. Whether under watch or not, the person knows for sure that he or she is answerable before God. There is no way one can escape His notice, His Pleasure or Displeasure.

Yet one is human. A person may forget or relax. A Muslim, therefore, takes time off from the necessary routines of life to bow his or her head in prayer before God, five times in a day. These prayers are as much a continuous reminder of one’s close relationship with God, with His Grace and His Mercies as with the sense of inescapable accountability before Him. It is also an act of thankfulness.

Worship in Islam – praying five times a day, fasting in the month of Ramadan, giving one-fortieth of your wealth every year in Zakah, Hajj once in a lifetime, if you can afford it – are all meant to keep fresh and active one’s consciousness of God. The implications of this consciousness are as much personal as social.

The ability to relate directly, without any intermediary, to God while in prayer, the joys of month-long hunger, the life-long sacrifice of a part of one’s wealth every year, and the physical hardships, monetary costs and emotional discipline involved in Hajj, bring both personal fulfilment and social enrichment. You come to know the taste of hunger. You find you become richer by giving. And how pleasant it is to discover that no matter the color of your skin, the land of your birth, rich or poor, you are an equal member of the human fraternity. This equality does not diminish, it elevates you.

Islam also has its own economic “equation.” Giving Zakah adds to prosperity, taking interest makes everyone poor. By banning interest absolutely, Islam denies money any right to grow by itself and puts a true premium on labour and production. It is intriguing that during all this past century or so characterised by talks of socialism, whether democratic, Marxist or Christian, of all the rhetoric against capitalism and monopoly, no one has cared to bother about the worst of all monopolies: the wealth of the nations entrusted to banks for growth and safe-keeping.

How can a piece of metal or paper grow by itself except by taking someone else’s money, by siphoning into the wealth produced by others, by manipulating the market, by offering – other people’s capital – to borrowers of their choice irrespective of its wider social implications, by imposing its control of money over the needs of others, and by creating false money simply by giving borrowers the right to draw money which in most cases meant no more than a paper transaction between the various branches of the lending bank or banks? The monetary system allows a few dozen money holders to do all this and leaves us to complain about an uncontrollable spiral of inflation. Governments may come and go, inflation goes on.

The Qur’an calls taking or giving interest as tantamount to war against God and His Messenger. However, it is doubtful if such an economic law would appeal to anyone who thinks of God as Someone of even less authority and interest in the affairs of His subjects than a constitutional monarch, and who does not think that God is All-Knowing and All-Wise, Just and Merciful, Sovereign and Law-Giver.

Islam also sets a real challenge by providing us with an enemy, a real one, so that one doesn’t have to create or invent one. The enemy is Satan! It has no powers over humans, but it has been given the ability and freedom to confuse and to seduce. The humans too have their freedom to succumb or to spurn. A real drama requires a real villain, and you cannot prove your love without being able to reject the seductions of the villain.

Islam invites us all to face our common and real foe, the foe that cannot be wished away. All our future depends on how we deal with the real enemy.

source: https://www.albalagh.net/general/islam_friend.shtml

M H Faruqi is editor of the Muslim newsmagazine, Impact Internation, London. This article appears in the November 2001 issue of Impact International, London.

The pathetic and disastrous condition of the Muslim Ummah throughout the world is due to its abandoning of the Holy Qur’an. The constant attitude of indifference, along with our hypocritical lip-service, is tantamount to ridiculing the last of Allah’s (SWT) revelations. Instead, we must clearly understand our responsibilities towards the Holy Qur’an and try our very best to fulfill them. We can neither expect any improvement in our worldly state of affairs, nor hope for salvation in the Hereafter, unless we carry out all the obligations that we owe to the Qur’an.

The five demands that the Qur’an makes on every Muslim are as follows:

1. A Muslim is required to believe in the Qur’an.
2. He is required to read it.
3. He is required to understand it.
4. He is required to act upon its teachings.
5. He is required to convey its teachings to others.

Our First Obligation

The first obligation is to have faith (Iman) in the Divine origin of the Qur’an. Iman has two phases: verbal profession (Iqrar bil-lisan), and heart-felt conviction (tasdeeq bil-qalb). To have faith in the Qur’an means that we should verbally profess that the Qur’an is the Word of Almighty Allah (SWT) that was revealed by Him through His angel Jibrael (AS) to the last of His messengers, Prophet Muhammad, Sall-Allahu alayhi wa sallam. This is a legal requirement for the acceptance of a person as a member of the Muslim society.

Having done that, however, we also need to develop a deeply felt certitude in the Qur’an. It is only when we have real conviction in this verbal declaration, that our hearts and minds would come under its spell, leading us towards genuine devotion and veneration of the Holy Book. Its absence is the reason why we neither find any reverence for the Qur’an in our hearts, nor feel inclined to study it, nor evince any interest in pondering over its meanings, nor ever think of seeking its guidance in conducting our lives.

It might be asked as to how we can acquire true faith. The answer is that the source of Iman is the Holy Qur’an itself. If the Book is studied and its meanings are pondered upon in an authentic quest for truth, all the veils of darkness shall be lifted from our heart, and the inner self – the soul – will get illuminated by the light of true faith. Note that faith is not something that can be planted in us from the outside. It is an embodiment of fundamental truths that already exist inside us; the practice of pondering over the ayahs of the Qur’an serves to bring them to the surface of our consciousness.

Our Second Obligation

The second obligation is slow and thoughtful reading of the Holy Qur’an with correct pronunciation, generally described as tilawat,tarteel, and tajweed. Note that tilawat is not only an important form of worship, but it is also an effective method of continually refreshing our faith. The Qur’an is not a book to be read once; it is a book that needs to be read again and again. We must read it carefully, reflecting on its messages, constantly seeking guidance for our lives. Just as our material body is in constant need of food for its sustenance, our spiritual soul (or rooh) is also in perpetual need for its nourishment. And while the food for our bodies is derived from the earth, the nutrition for our souls is obtained from the Word of Allah, the Holy Qur’an itself.

Moreover, a regular and constant program of reciting the Holy Qur’an is also needed because it is a means of refreshing and reviving our faith, and a weapon for surmounting the obstacles in the path of Almighty Allah (SWT). The ideal way in which the Holy Book should be recited is that one should stand in the post-midnight prayer before his Lord (SWT) and recite its Ayahs in a slow and patient manner, pausing at proper places so as to enable one’s heart to imbibe its influence.

Our Third Obligation

The third obligation is to understand and comprehend the Holy Qur’an. The Qur’an has been revealed so that it may be understood and pondered upon. Of course, there are numerous levels and grades of comprehension, accessible to different persons according to their respective planes of intellect and consciousness.

The first stage in the comprehension of the Holy Qur’an is called tazakkur, a term which alludes to the fact that the teachings of the Qur’an are not at all foreign or alien to the human fitrah. Instead, they represent the eternal truths dormant in the human soul itself, and the reading or listening of the Holy Qur’an only facilitates the recalling of these forgotten verities. The Holy Qur’an has been rendered very easy by Almighty Allah (SWT) for the purpose of gaining this level of guidance. It does not matter if a person’s intelligence is limited, or his knowledge of logic and philosophy is poor, or if he has no fine sense of language and literature. In spite of these drawbacks, he can still understand the basic message and practical guidance of the Holy Qur’an, provided he has an untainted nature not perverted by any crookedness.

The knowledge of Arabic language is, however, indispensable for this purpose.

Muslims, who are not only educated but who have obtained advanced degrees in arts and sciences, would have no excuse before Almighty Allah (SWT) on the Day of Judgment, if they failed to learn so much Arabic as would have enabled them to understand His Book. Learning basic Arabic is a duty that every educated Muslim owes to the Holy Qur’an.

The second stage in the comprehension of the Holy Qur’an is far from easy. Tadabbur is described as a penetrating study, an intense reflection, as thorough deliberation of the Holy Qur’an as possible. It involves diving deep into the bottomless ocean of its wisdom. This kind of understanding is impossible, unless one is to devote his entire life, all his talents, and all his energies for the sole purpose of comprehending the Qur’an. Obviously, not everyone is capable of such a high level of devotion and effort to acquire such insight and comprehension. But there must be a number of persons, at all times, who are engaged in this enterprise.

Such scholars cannot be produced unless we have a network of universities throughout the Muslim world, which concentrate on Qur’anic research by making it the focus of all their intellectual activity.

Such scholars would need to have a thorough knowledge of the Arabic language and its grammar and a refined literary taste to appreciate the beauty and force of its expression. They must acquire a good grounding in the language in which the Qur’an was revealed by a critical study of the works of the pre-Islamic poets and orators. They must be able to appreciate the terms and modes of expression evolved by the Qur’an itself, along with an understanding of the coherence in the Qur’an. A good knowledge of tradition and old scriptures is also necessary for the comprehension of the Qur’an. Along with this classical knowledge, the scholars must also have an understanding of the fundamentals of modern physical and social sciences. This would widen their intellectual horizon and enable them to present the eternal Qur’anic truths in the contemporary idiom.

Our Fourth Obligation

The fourth obligation is to act upon the teachings of the Holy Qur’an. The Qur’an is the ‘guidance for mankind’. The purpose for which this Book has been revealed will be fully realized only when people act upon its teachings and make it the guide for them in every sphere of their lives. If we disregard the injunctions of the Qur’an, then the reading and understanding of the Holy Book, instead of doing us any good, will only make us guiltier before Almighty Allah (SWT).

At an individual level, it is imperative for every Muslim to mould his or her life according to the teachings of the Qur’an. The best way to benefit from the study of the Holy Qur’an is to go on changing our lifestyles and mending our ways in accordance with its teachings.

At the collective level of the community, it is equally imperative for us to try and establish the system of social justice as given by the Holy Qur’an. The Muslims are, as a whole, responsible for establishing the Sovereignty of Almighty Allah (SWT) in the public as well as the private sphere, and each of us is obligated to try his utmost in this path. The struggle for the establishment of such a just and equitable order in accordance with the teachings of the Qur’an is the duty of its followers.

Our Fifth Obligation

The fifth obligation is to propagate the message of the Holy Qur’an to every nook and corner of the world. This was originally the responsibility of Prophet Muhammad Sall-Allahu alayhi wa sallam, who fulfilled his own obligation by conveying the Divine message to the Ummah; since Prophethood has been concluded with the advent of Prophet Muhammad Sall-Allahu alayhi wa sallam, who is the last of the Divine Messengers, it is now the duty of the Muslims to deliver that message to all humanity. Unfortunately, the proclamation of the Divine message to the whole world appears like a far-fetched and fantastic idea, because, at the moment, the Muslims themselves are ignorant of the teachings of the Holy Qur’an.

Therefore, a powerful intellectual and academic movement is needed in order to propagate and disseminate the knowledge and wisdom of the Holy Qur’an, both on a general scale for the benefit of our masses and on the highest level of scholarship in order to convert the educated and intelligent elite of the Muslim society.

Source: https://www.albalagh.net/general/0102.shtml

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