islamiat notes Archives

The Islamic Social System

January 15, 2019 by admin 1 Comment

Following notes on Islamic Social System have been taken from An introduction to Islamic Ideology by Anwar Hashmi.

The foundations of the social system of Islam rest on the belief that all human beings are equal and constitute one single fraternity.

Islam makes clear to all men that they have come from the same parents and are therefore brothers and equal as human beings.

Islam says that if there is any real difference between man and man it cannot be one of race, colour, country or language, but of ideas, beliefs and principles.

All those who join this community will have the same rights and social status. They will not be subjected to any racial, national or class distinctions.

Man’s merit will not depend on his family connections or riches, but only on whether he is better than others in moral conduct or excels others in piety and righteousness.

In Islam anyone who accepts its creed and moral standards can become a member, possessing equal rights with everyone else.

Those who do not accept this creed, while obviously not being received into the community, are treated with tolerance and humanity and guaranteed all the basic human rights.

Institution of Family:

The foremost and fundamental institution of human society is the family unit.

Within the family itself Islam has assigned to the man a position of authority so that he can maintain order and discipline as the head of the household. Discipline can only be maintained through a central authority and, in the view of Islam, the position of father in the family is such that it makes him the fittest person to have this responsibility.

But this does not mean that man has been made a household tyrant and woman has been handed over to him as a helpless chattel. According to Islam the real spirit of marital life is love, understanding and mutual respect. If woman has been asked to obey her husband, the latter has been called on to treat the wife with love, affection and sweetness and to make the welfare of his family his top priority.

Although Islam places great emphasis on the marital bond, it only wants it to remain intact as long as it is founded on the sweetness of love or there exists at least the possibility of lasting companionship. If neither of these two conditions obtain, it gives man the right of divorce and woman the right of separation; and under certain conditions, where married life has become a source of misery, the Islamic courts of justice have the authority to annul the marriage.

Relatives:

After the limited circle of the family, the next social sphere is that of kinship and blood relationship.

Islam wants all those who are related through common parents, common brothers and sisters or marriage to be affectionate, co- operative and helpful to each other.

In many places in the Qur’an good treatment of the near relations (Dhawi-al-Dhawi-al-qurba) is enjoined.

In the Hadith of the Prophet, blessings and peace be on him, proper treatment of one’s blood relations has been strongly emphasised and counted among the highest virtues.

A person who cold-shoulders his relations or treats them indifferently is looked on by Islam with great disfavour.

If such support or bias towards one’s relations results in injustice, it is repugnant to Islam, and is condemned as an act of Jahiliyyah (ignorance).

Similarly, it is utterly against the principles of Islam for a government official or public servant to support his relations at public expense or to favour his kith and kin in his official decisions: this would actually be a sinful act.

Neighbors

After relations come one’s neighbours.

The Prophet, blessings and peace be on him, once said that the rights of the neighbour were so strongly emphasised by the angel Gabriel that he thought neighbours might even share one’s inheritance. (Bukhari and Muslim)

In one Hadith the Prophet, blessings and peace be on him, said: Anyone whose neighbour is not safe from his misdeeds is not a true Believer. (Bukhari and Muslim)

Again, he said: A person who enjoys a meal while his neighbour is starving is not a true Believer. (Ahmad, Baihaqi)

On another occasion he said: A man is really good if his neighbours regard him as such, and bad if they consider him so. (Ibn Majah)

The Prophet, blessings and peace be on him, was once asked about the fate of a woman who performed many Prayers and fasted extensively and who was a frequent almsgiver, but whose neighbours complained of her abusive tongue. He said: Such a woman shall be in the Hell-fire. (Ahmad, Baihaqi)

For complete Islamiat notes click here.

War in Islam

January 13, 2019 by Raja Ali Leave a Comment

Basic principles of Islam:

1. The very word “Islam” signifies peace, particularly the peace we can attain here on earth as well as in the hereafter, by wholeheartedly submitting to Allah.

2. As humans are gifted with freedom of will and action (within limits), they are likely to misuse the blessings Allah has given them in their own self-willed way, rather than to seek divine guidance. Hence, there are conflicts and wars and the suffering they involve.

3. Since war is unavoidable, Allah permits us to fight, but He has set certain rules that we need to observe even in fighting.

4. War is allowed only as a last resort, when all other options have failed. The objective of war in Islam is to establish peace and justice. It is indeed a paradox that we are often constrained to fight for peace.

5. Islam categorically teaches us that no coercion should be used in matters of religion. Islam allows freedom of conscience.

Why Wars Were Waged Against the Pagans?

Prophet Muhammad (peace and blessings be upon him) was only one person preaching Islam in Makkah soon after he received his first revelation in his 40th year. Since then, he and the close followers were terribly persecuted by the pagan Quraish. This continued for 13 years.

Then the Prophet was commanded to emigrate to Madinah. He was received well by the people there and was accepted as a leader. When the people of Makkah who drove the Muslims out of their homes knew of this, they feared a retaliation, which they wanted to avoid at any cost.

So they set out in full battle array to wipe out Muhammad and Islam, and the result was the Battle of Badr. Instead of fleeing from the wrath of the powerful people of Makkah to a still farther city, the Prophet — commanded by Almighty Allah — stood his ground in Madinah and fought. The purpose of this fighting was clearly self-defense, as well as the defense of the right to preach the revelations of Allah. This is evident from the following verses:

{Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah does not love transgressors.} (Al-Baqarah 2:190)

{To those against whom war is made, permission is given

, because they are wronged; and verily, Allah is Most Powerful to give them victory — [they are] those who have been expelled from their homes in defiance of right — [for no cause] except that they say, “Our Lord is Allah” ….} (Al-Hajj 22:39–40)

While Muslims were allowed to fight, they were not permitted to be the aggressors. Also, clear orders were given to them to stop fighting the moment the enemies stop hostilities and wish for peace.

{And fight them on until there is no more persecution or oppression, and there prevail justice and faith in Allah. But if they cease, let there be no hostility except to those who practice oppression.} (Al-Baqarah 2:193)

The verses quoted above as well as the teachings of the Prophet are categorical in the sense that there should not be any fighting to revenge or to oppress. Also, we can see that fighting was adopted only when all doors to a peaceful settlement were closed and fighting was the only option.

Fourteen centuries before the establishment of the League of Nations and later the United Nations, Islam had decreed such a rule for Muslim peoples. This principle is based on the Qur’anic verses:

{If two parties among the believers fall into a quarrel, make peace between them. But if one of them transgresses beyond bounds against the other, then fight you (all) against the one that transgresses until it complies with the command of Allah. But if it complies, then make peace between them with justice, and be fair, for Allah loves those who are fair (and just). The believers are but a single brotherhood. So make peace and reconciliation between your two (contending) brothers, and fear Allah, that you may receive mercy.} (Al-Hujurat 49: 9–10)

In Islam, war is certainly not viewed as a solution to problems, but rather as an avoidable evil: Islam encourages all peaceful means to avoid war.

For complete Islamiat notes click here.

Islamic Economic System

January 13, 2019 by Raja Ali 1 Comment

Following notes on Islamic Economic System have been taken from An introduction to Islamic Ideology by Anwar Hashmi.

The Economic Principles of Islam:

Islam has laid down certain principles and limits for the economic activity of man so that the entire pattern of production, exchange and distribution of wealth may conform to the Islamic standard of justice and equity.

“Spend whatever remains over (your needs).”

“Don’t squander: Allah does not love the extravagant”

About charity, the Quran says: “You will never attain piety until spend of that what you love. And whatsoever you spend (in charity). Allah is aware thereof.”

Salient Features of Economic System

It is opposed to interest. The Holy Quran says in this respect:

“O ye! Who believe fear God and give up what remains of your demand for usury. If ye are indeed believers. If ye do not, take notice of war from God and His Apostle.” (Al-Quran ii : 277-79)

Islam is opposed to hoarding (accumulation of wealth).

“And there are those Who bury gold and silver And spend it not in the way Of GOD; announce unto them A most grievous penalty. (Al-Quran 9:34)

Islam stands for free enterprise in business. The Holy Quran says:

“And when the prayer is finished then disperse Ye through the land and seek the bounty of God” (Al-Quran 62:10)

According to Kanz-ul-Amal, Vol. II, the Holy Prophet (SAW) declared:

“Earning of Lawful livelihood is a duty only next to importance to the duty (of prayer)”.

In this system of free enterprise in the Islamic economic system women have also their definite status:

“To man is allotted what they earn and to women is what they earn.” (Al Quran 4:32)

Islam is opposed to concentration of wealth into few hands. The principle has been explained in the holy Quran while assigning items of expenditure for Fai:

“What God has bestowed on His Apostle (and taken away) from the people of the ownership belongs To God, to His Apostle and to kindred and orphans The needy and the wayfarers; In order that the wealth may not Make circuit (merely) Between the wealthy among you.”

ZAKAT: Islam prescribes compulsory social insurance through its system of Zakat. The order to pay Zakat occurs at least 27 times in the holy Quran, along with the order to establish prayers.

“And observe prayer, and pay the poor-rate and bow down with those who bow” (Al-Quran 2:43)

“The Zakat is only for the poor and the needy and those who collect them and those whose hearts are to be reconciled, and to free the captives and the debtors and for the cause of Allah, and for the wayfarers, a duty imposed by Allah; Allah is Knowing and Wise” (Al-Quran 9:60)

Employers should treat their employees properly.

“IT is the duty of employers to take only such work from employees as they can easily do. They should not be made to labour so that their health is impaired” (Al-Quran)

Holy Prophet said “Pay the laborer before his sweat is dry”

Right of Property:

Acquisition of private property on payment of compensation is permissible in Islam. Land was acquired for building the mosque at Medina and compensation was given by the Holy Prophet (SAW).

It is not right that things created by God for the benefit of mankind should be taken possession of, and then kept idle and useless. One should either benefit from them oneself, or make them available to others. On the basis of this principle Islam holds that no one can keep his land unused for more than three years.

One who cultivates the land has a better title of it. The Holy Prophet (SAW) allotted a piece of land to Hazrat Belal. During the Caliphate of Al-Farooq it was found that Hazrat Belal put under cultivation half of the land and left the other half fallow. The Caliph took away the fallow land from Hazrat Belal and allotted it to one who had no land.

The Problem of Equality:

God has not distributed His gifts and favours equally among mankind but, in His infinite wisdom, has given some individuals more than others.

Human existence has been so ordained that divergence, variety and inequality among men in their ways and standards of living seems to be natural. Variety is the spice of life, and the driving spirit behind human endeavour and excellence.

Social Justice:

To social justice, Islam has commanded that Zakat should be levied at the rate of two and a half percent per annum on the total accumulated wealth (of each individual) in the country, as well as on invested capital; five percent or ten percent, depending on the method of watering, should be collected on agricultural produce; and twenty percent on certain mineral products. The annual Zakat should also be levied, at a specified rate, on cattle owned by anyone who has more than a certain minimum number. The amount of Zakat thus collected is to be spent on the poor, the orphans and the needy.

This system provides a means of social insurance whereby everyone in an Islamic society is provided with at least the necessities of life.

No worker can ever be forced, through fear of starvation, to accept conditions of employment which may be unfairly imposed on him by his employer.

Obligations and Restrictions:

Islam condemns as illegal all those means of livelihood which injure, morally or materially, the interests of another individual or of society as a whole.

Islamic law categorically rejects as illegal the manufacture and sale of liquor and other intoxicants, gambling, transactions of a speculative or fraudulent nature, transactions in which the gain of one party is absolutely guaranteed while that of the other party is left uncertain and doubtful, and price manipulation by withholding the sale of the necessities of life.

Islam accepts the right of ownership of an individual over the wealth earned by him by legitimate means; but these rights are not unrestrained. A man can only spend his legitimate wealth in certain specified ways. He may not waste his riches on idle luxury, nor may he use his wealth to behave arrogantly towards his fellows.

It is not at all objectionable in Islam if, working within these limits, a man becomes a millionaire; rather, this will constitute a Divine favour. But in the interests of the community as a whole, Islam imposes two conditions on the individual: first, that he should pay Zakat on his commercial goods and `Ushr (one tenth) on the value of agricultural produce; second, that he should deal fairly and honestly with those he does business with in trade, industry or agriculture, with those he employs and with the Government and the community at large.

For complete Islamiat notes click here.

Islamic Political System

January 13, 2019 by Raja Ali Leave a Comment

Following notes on Islamic Political System have been taken from The Political Thought of Islam by Maulana Abu’ Ala Mawdoodi

The political system of Islam is based on three principles: Tawhid (unity of God), Risalat (prophethood) and Khilafat (vicegerency).

Tawhid means that only God is the Creator, Sustainer and Master of the universe and of all that exists in it – organic or inorganic. The sovereignty of this kingdom is vested only in Him. He alone has the right to command or forbid. Worship and obedience are due to Him alone, no one and nothing else shares it in any way.

The medium through which we receive the law of God is known as Risalat. We have received two things from this source: the Book in which God has set out His law, and the authoritative interpretation and exemplification of the Book by the Prophet, blessings and peace be on him, through word and deed, in his capacity as the representative of God. The combination of Quran and Sunnah elements is called the Shari’ah. The Prophet, blessings and peace be on him, has also, in accordance with the intention of the Divine Book, given us a model for the Islamic way of life by himself implementing the law and providing necessary details where required.

Now consider Khilafat. According to the Arabic lexicon, it means ‘representation’. Man, according to Islam, is the representative of God on earth, His vicegerent. That is to say, by virtue of the powers delegated to him by God, he is required to exercise his God-given authority in this world within the limits prescribed by God.

Take, for example, the case of an estate which someone has been appointed to administer on your behalf. You will see that four conditions are invariably met. First, the real owner- ship of the estate remains vested in you and not in the administrator; second, he administers your property only in accordance with your instructions; third, he exercises his authority within the limits prescribed by you; and fourth, in the administration of the trust he executes your will and not his own.

This is exactly what Islam means when it affirms that man is the vicegerent of God on earth. Hence, these four conditions are also involved in the concept of Khilafat.

Democracy in Islam:

Every person in an Islamic society enjoys the rights and powers of the caliphate of God and in this respect all individuals are equal. No one can deprive anyone of his rights and powers. The agency for running the affairs of the state will be established in accordance with the will of these individuals, and the authority of the state will only be an extension of the powers of the individual delegated to it. Their opinion will be decisive in the formation of the Government, which will be run with their advice and in accordance with their wishes. Whoever gains their confidence will carry out the duties of the caliphate on their behalf; and when he loses this confidence he will have to relinquish his office. In this respect the political system in Islam is as perfect a democracy as ever can be.

Difference between Islamic Democracy and Western Democracy:

In Western democracy the people are sovereign, in Islam sovereignty is vested in God and the people are His caliphs or representatives.

In the Western democracy the people make their own laws; in the latter they have to follow and obey the laws (Shari’ah) given by God through His Prophet.

In one the Government undertakes to fulfil the will of the people; in the other the Government and the people alike have to do the will of God.

Western democracy is a kind of absolute authority which exercises its powers in a free and uncontrolled manner, whereas Islamic democracy is subservient to the Divine Law and exercises its authority in accordance with the injunctions of God and within the limits prescribed by Him.

Purpose of the Islamic State:

The Holy Qur’an clearly states that the aim and purpose of this state, built on the foundation of Tawhid, Risalat and Khilafat, is the establishment, maintenance and development of those virtues which the Creator of the universe wishes human life to be enriched by, and the prevention and eradication of those evils which are abhorrent to God.

The constant demand made by Islam is that the principles of morality must be observed at all costs and in all walks of life. Hence, it lays down an unalterable requirement for the state to base its politics on justice, truth and honesty. It is not prepared, under any circumstances, to tolerate fraud, false- hood and injustice for the sake of political, administrative or national expediency.

Whether it be relations between the rulers and the ruled within the state, or relations of the state with other states, precedence must always be given to truth, honesty and justice.

It imposes obligations on the state similar to those it imposes on the individual: to fulfil all contracts and obligations; to use power and authority for the establishment of justice and not for the perpetration of injustice; to look on duty as a sacred obligation; and to regard power as a trust from God to be used in the belief that one has to render an account of one’s actions to Him in the Hereafter.

Fundamental Rights of Non-Muslims:

According to Islamic terminology such non-Muslims are called dhimmis (the covenanted) implying that the Islamic state has entered into a covenant with them and guaranteed their rights.

The life, Property and honour of a dhimmis is to be respected and protected in exactly the same way as that of a Muslim citizen.

There is no difference between Muslim and non-Muslim citizens in respect of civil or criminal law; and the Islamic state shall not interfere with the personal law of non-Muslims.

They will have full freedom of conscience and belief and will be entitled to perform their religious rites and ceremonies. As well as being able to practice their religion, they are entitled to criticise Islam.

Executive and Legislature:

The responsibility for the administration of the Government in an Islamic state is entrusted to an Amir (leader) who may be likened to the President or the Prime Minister in a Western democratic state.

All adult men and women who accept the fundamentals of the constitution are entitled to vote in the election for the leader.

The basic qualifications for the election of an Amir are that he should command the confidence of the largest number of people in respect of his knowledge and grasp of the spirit of Islam; he should possess the Islamic attribute of fear of God; he should be endowed with the quality of statesmanship. In short, he should be both able and virtuous.

A Shura (consultative council), elected by the people, will assist and guide the Amir. It is obligatory for the Amir to administer the country with the advice of his Shura.

The Amir can retain office only so long as he enjoys the confidence of the people, and must resign when he loses this confidence.

Every citizen has the right to criticize the Amir and his Government, and all reasonable means for the expression of public opinion should be available.

Legislation in an Islamic state should be within the limits prescribed by the Shari’ah. The injunctions of God and His Prophet are to be accepted and obeyed and no legislative body can alter or modify them or make any new laws which are contrary to their spirit. Great scope would still be available for legislation on questions not covered by any specific injunctions of the Shari’ah, and the advisory council or legislature is free to legislate in regard to these matters.

Judiciary in Islamic State:

In Islam the judiciary is not placed under the control of the executive. It derives its authority directly from the Shari’ah and is answerable to God.

The judges will obviously be appointed by the Government but, once appointed, will have to administer justice impartially according to the law of God.

All the organs and functionaries of the Government should come within their jurisdiction: even the highest executive authority of the Government will be liable to be called upon to appear in a court of law as a plaintiff or defendant.

Rulers and ruled are subject to the same law and there can be no discrimination on the basis of position, power or privilege. Islam stands for equality and scrupulously adheres to this principle in the social, economic and political realms alike.

For complete Islamiat notes click here.

Shariat

January 13, 2019 by Raja Ali Leave a Comment

Following notes on Shariat have been taken from An introduction to Islamic Ideology by Anwar Hashmi.

Shariat literally means “the clear path to be followed”

Shariat means the Canon Law of Islam.

Shariat is the Law of Allah. It is binding upon the Muslims and man has to accept it without question.

It is the knowledge of the rights and duties, whererby a man may fully conduct his life in this world and prepare himself for future life.

Shariat is a complete code of Islamic Law pertaining to the rights and duties of a Muslim.

Shariat objective is to show the best way to man. It is the Law of guidance for the regulation of life in the best interest of man.

“We gave thee a Shari’at in Religoin; follow in and do not follow the lusts of those who do not know.” (Al-Jasiyah: 18)

Shariat is based on four sources

The Holy Quran
The Sunnah or practices of Holy Prophet (SAW)
The Ijma
And The Qiyas

The Holy Quran:

The Holy Quran is the principle source of Muslims Law.

Quran was revealed in 23 Years.

Zaid Bin Sabit (Katib-e-Wahy) was dictated to write Quranic verses.

Quran has 114 Surahs. 93 Surahs are Makki while 21 are

After the Death of Holy Prophet (SAW) Hazrat Abu Bakr, sent and expedition against Musailma, a false Prophet, wherein during the course of battle 70 Huffaz were killed.

Hazrat Umar advised Hazrat Abu Bakr to get the verses and chapters of the Holy Quran compiled in the form of a Book so that no portion of the Holy Book should be lost.

Hazrat Usman appointed Zaid bin Sabit the Chairman of the Committee for compiling Quran in 651 A.D. They made seven or eight copies of the Quran from the Standard edition and sent to the different provincial governors.

Later, Hajjaj bin Yousuf, the Ummayyad Governor of Iraq inserted vowel points (Airab or Harkat) in the Quran.

Hadith or Sunnah:

The Hadith or Sunnah is the secondary source of Muslim Law.

Hadith literally means ‘saying’ and Sunnah means the doings of the Holy Prophet (SAW)

The chief characteristic of the Holy Prophet (SAW) is that, he not only gave practical rules of guidance, but also gave in his life a practical illustration of all those rule.

“He who tires of my (Prophet’s) Sunnah does not belong to me”

Therefore every Muslim requires, in addition to the Holy Quran, the guidance of Sunnah and Hadith for his life.

Ijma:

Ijma constitutes the third source of Muslim Law (Shariat).

Ijma literally means “agreeing upon” or uniting in opinion”

Ijma is defined as “Consensus of opinion of the companions of the Prophet or of the Muslim jurists on a question of Law.”

Ijma is of two kinds:

Ijma-i-Azimah

Ijma-i-Rukhsah

If all the Mujtahids of an age give threi consent to a particular point, it is called Ijma-i-Azimah.

If there is no unanimity among the Mujtahid’s on a point but the community as a whole accepts the decision given by some Mujtahids it is Ijma-i-Rukhsah.

There is a difference of opinion regarding the place and position of Ijma. Some say that Ijma is confined to a particular people, But the modern jurists are of opinions that Ijma should not be confined to any age or generation or any country. It is the consensus of opinion of the majority of the jurists in any age and any country.

For complexities in various mattes for which there were no directions or decision in the Holy Quran or Hadith there was the necessity of finding out new ruels and regulations on the basis of Quran and Hadith. There were mutual consultations among the companions or the jurists. The decision on which all the companions or jurists or majority of them agreed is called Ijma.

The Holy Quran says: “Do not like those who separated and divided after they had received the clear proofs.”

And again: “Obey the Prophet and obey those who have authorities among you….”

Hadith Sharif refers:

“He who opposes the people’s decision will die the death of man who died in the days of ignorance…”

“IF anything comes to you for decision, decide according to the Book of Allah, if anything comes to you which is not in the book of Allah, then look to the Sunnah of the Prophet, if anything comes to you which is not in the Sunnah of the Prophet then look to what people unanimously agreed upon”

Qiyas:

Qiyas is the fourth important source of Shariat.

Qiyas literally means “comparing with” or “judging by comparing with a thing”.

Qiyas is an anlogical deduction from three sources of law, namely ; the Quran, the Sunnah, and Ijma.

Qiyas is used in those cases which are not discussed in the Holy Quran, in the Sunnah or in the Ijma.

For instance, when the Prophet was sending Muaz bin Jabal as a Governor, he asked him as to what he would do if a new problem arose, He said that he would follow the Quran; if it is not clear in the Quran, he would follow the Sunnah of the Prophet and if the Sunnah of the Prophet failed to satisfy him he would use his own judgement (Qiyas). The prophet appreciated his reply and encouraged him to exercise his individual judgement.

For complete Islamiat notes click here.

Islamic concept of Administration

January 13, 2019 by Raja Ali 4 Comments

Following notes on Islamic Concept of Administration have been taken from An introduction to Islamic Ideology by Anwar Hashmi.

Basic Features of an Islamic administration and Good governance in Islam:

The advice to the Governor (Wali) Mali Alk-Ashtar contained in a letter of Hazrat Ali (RA) gives in a nutshell the qualities of an administrator.

Umar was very painstaking in every matter. His meticulous was evident from his appointment of governors and judges that never let him lose his grip on the government. He never appointed governors for more than two years, for they might get influence in their county. He dismissed his most successful general Khalid ibn Walid, due to his immense popularity and growing influence that he saw menace to his authority. Rather than tenacious conquest he stressed more on consolidating his rule in the conquered land, a fact that saved Byzantine empire from complete disappearance.

When Hazrat Omar (RA) would appoint a governor, he would invariably advise the incumbent

“Not to make reception halls so that you are accessible to every one, not to eat refined flour as it is not available to all citizens of the Ummah, not to wear thin cloth because this would make you easy going and not to ride a Turkish horse because this would make you haughty”.

The Qur’an defines good governance as the rule of justice, a just and ethical order and observance of rights and obligations in a society.

Umar’s general instructions to his officers were:

“Remember, I have not appointed you as commanders and tyrants over the people. I have sent you as leaders instead, so that the people may follow your example. Give the Muslims their rights and do not beat them lest they become abused. Do not praise them unduly, lest they fall into the error of conceit. Do not keep your doors shut in their faces, lest the more powerful of them eat up the weaker ones. And do not behave as if you were superior to them, for that is tyranny over them.”

Hazrat Umar’s reported in final words of his testament:

“Lead life as a model Muslim. As you are the leader of the Muslims, justify your leadership by being the best among them all. May God bless you.”

HONESTY

According to Islam, corruption is a sin for which there is no atonement. The Holy Quran has clearly pointed out that the corrupt will be subjected to divine chastisement. It enjoins Muslims from usurpation of each other’s wealth and from offering bribes to judges so that through their aid someone’s property might not be seized dishonestly.

Islam enunciates certain principles in order to eliminate corruption from administration.

Honesty in the Light of Quran:

“O you who believe! Betray not the trust of ALLAh and the messenger, nor misappropriate knowingly things entrusted to you.” (Surah-Anfal: 27)

Honesty in the light of Holy Prophet (SAW):

The Holy Prophet (S.A.W) in his administration reforms gave the highest priority to honestly and moral integrity of officers.

Officers were disallowed to have anything beyond their salaries and allowances and even gifts of all kinds were forbidden to them.

The Holy Prophet took special care in allocating offices of the state. A tradition has been narrated by Bukharee from Abu Hurraira in which The Prophet pointed out that if the offices were assigned to unworthy people, which would mean the end of this world.

Honesty in the Caliphate:

Hazrat Umar (R.A), who created effective and efficient governmental machinery, set very high ethical standards for public servants. Civil and military officers found guilty were always subjected to severe reprimand and were very often given exemplary punishments.

Hazrat Omer (R.A) in a letter addressed to Hazrat Amar bin Aas, Governor of Egypt, made serious inquiries about the ways and means by which he had accumulated wealth and property which he did not possess before his appointment as Governor.

Similarly, in an official circular addressed to all the Governors, The Caliph of Islam forbade them to accept even gifts.

In a similar letter to Osman Bin Haneef, the Governor of Basra, Hazrat Ali condemned officers who had the habit of attending parties arranged in their honour by interested people. This, he thought, was a corruption of a subtle nature.

To ensure honestly in administration, several steps were taken including provision of all possible amenities and comforts to the officials because it was believed that inadequate salaries and absence of reasonable facilities could be one of the factors of corruption.

Various other strict code of conducts were to be obeyed by the governors and state officials. The principal officers were required to come to Mecca on the occasion of the Hajj, during which people were free to present any complaint against them. In order to minimize the chances of corruption, Umar made it a point to pay high salaries to the staff. Provincial governor received as much as five to seven thousand dirham annually besides their shares of the spoils of war (if they were also the commander in chief of the army of their sector).

JUSTICE AND HUMAN RIGHTS IN ADMINISTRATION:

Islam also takes into consideration the evil consequences of force and fraud and for this it emphasizes complete justice in administration.

Islamic system of justice includes social justice, which means that the Government must manage to meet and fulfil the needs and requirements of all citizens because they have rightful share in State resources and are bona fide citizens of the country.

This includes provision of job, means of subsistence and economic justice. This further implies that it is the responsibility of the State to provide food, shelter and clothing to all the citizens of the State.

Economic justice is aimed at equitable distribution of means of living and check concentration of wealth in a few hands.

Also essential is administrative justice, which means that all State functionaries are also subject to accountability and do not consider and treat people as “slaves” or “personal servants”.

Justice in the Light of Quran:

The Holy Quran says, “When you speak a word or pronounce a judgment, be true and just, though the person concerned be your relative speak not falsely, although the declaration might be against your parents or your near relatives”.

It further says: “O you who believe stand up as a witness for Allah in all fairness, and do not let the hatred of people deviate you from justice (‘adl). Be just, this is closest to piety (I’dilu huwa aqrabu littaqwa)” (Al-Maidah 5:8)

Rule of Law – “O you who believe, be custodians of justice (and) witness for Allah, even though against yourselves or your parents or your relatives. Whether a man be rich or poor, Allah is the greatest well-wisher than you. so follow nor the behests of lust, lest you swerve from justice…” (An-Nisa 4:135)

Justice in the light of Holy Prophet:

Hazrat Abu Saeed reported that The Holy Prophet said, “Verily the dearest of men near Allah Almighty on the Resurrection Day and the nearest before Him for company will be the just ruler.”

Economic Justice:

Justice in the Caliphate:

Economic justice is aimed at equitable distribution of means of living and check concentration of wealth in a few hands.

That is why the rightly guided second Caliph Hazrat Umar (RA) refused to allot lands to the Muslim soldiers and commanders in areas conquered by Muslims in Iran, Iraq and Syria.

The saying with which Hazrat Umar (R.A.) began his reign will never grow antiquated: ‘By God, he that is weakest among you shall be in my sight the strongest, until I have vindicated for him his rights; but him that is strongest will I treat as the weakest, until he complies with the laws.’

Hazrat Umar (R.A.) Testament:

In the matter of administration do not prefer the rich to the poor.

Treat all the people as equal. Be a pillar of strength for those who are weak and oppressed. Those who are strong but do wrong, make them pay for their wrong-doings. In the distribution of booty and other matters be above nepotism. Let no consideration of relationship or selfish interest weigh with you.

MINORITY RIGHTS: RELIGIOUOS TOLERANCE:

Hazrat Ali’s Letter to Governor of Egypt, Maalik:

Remember, Maalik, that amongst your subjects there are two kinds of people: those who have the same religion as you have; they are brothers to you, and those who have religions other than that of yours, they are human beings like you. Men of either category suffer from the same weaknesses and disabilities that human beings are inclined to, they commit sins, indulge in vices either intentionally or foolishly and unintentionally without realizing the enormity of their deeds. Let your mercy and compassion come to their rescue and help in the same way and to the same extent that you expect Allah to show mercy and forgiveness to you.

One of the reasons of the compactness of Hazrat Umar (R.A.) political rule in the conquered lands is reputed to his policy of tolerance to their religious beliefs and imposition of far lower taxes on them as compared to Sassanid Persian empire and Byzantine Empire. Their local administration was kept un-touched and several of the former Byzantine and Persian official were retained on their services under Umar’s governors.

ACCOUNTABILITY:

Every action must be in line with Islamic teachings. We need to fulfill the Will of Allah to seek Allah’s pleasure (RAZA).

Islam lays greater emphasis on this point. An official is not only accountable to Allah Almighty on the day of judgment but also to the people in this world.

Accountability in the Light of Quran:

Public Accountability – “…Lo the hearing and the sight and the heart – of each of these will be asked” (Bani Isra’il 17:36)

Accountability in the Light of Prophet (SAW):

“Abdullah reported that Allah’s Messenger (pbuh) said: Everyone of you is a guardian (ra’in) and accountable (mas’ul) for his charge. Thus the amir is a guardian of the people and He is accountable for them. And a man is a guardian (ra’in) of his household and he is accountable for them; and a women is in charge (ra’iyah) of the household and her children and she is accountable for them; and a servant is guardian of his master’s property, everyone of you is accountable for his subjects” (Bukhari, al-Jam’al-Sahih)

The Holy Prophet (SAW) says:

“Each one of you is a guardian and each guardian is accountable to everything under his care.”

DEMOCRACY IN ISLAM:

Since Islamic system is democratic in nature and is based on Shariah and the Sunnah, there is no place in this system for dictatorial leadership, authoritarian attitude and one man decision-making.

According to Ibn-e-Khaldun, a successful and viable administrative set up is that in which people’s participation is ensured. If the governed feel that they share the administrative process, the society would be stable.

What Ibne Khaldun observed is reflected in modern theory of New Public Administration(NPA) that administration should be such as make people feel that they are equal partners in the process of planning, administration and implementation. Thus public participation is an essential part of Islamic model of administration.

Decision making in the Light of Quran:

Participatory Decision Making:

The Qur’anic command “and take counsel from them in matters” (Al-i-‘Imran 3:159)

was translated by the Prophet s.a.w.s in all critical matters such as Badr, Uhad, Hudaybiyah, and ahzab.

Decision making in the Light of Holy Prophet (SAW):

Striving for Excellence – “An amir (ruler) who accepts an office but does not make his utmost effort with sincerity (ikhlas), he will never ever enter jannah with other Muslims” Muslim, (Sahih, Kitabal-Imarah)

Democracy in the light of Quran:

Participation – “…and consult (washawirhum) with them in the conduct of affairs, and when you have resolved then put your trust in Allah” (Al-i-’Imran 3:159 also Al-Shura 42:38)

CAPABLE AND COMPETENT:

Competent in the Light of Quran:

“Lo Allah commands you to restore trusts to their owners, and, if you judge between people, you judge justly” (An-Nisa 4:58)

Competent in the Light of Holy Prophet (SAW):

“O Abudhar, you are weak (in administration), a public office is a trust and will be the cause of humiliation and regret for a person who was not efficient in his responsibilities. (Ali-al-Muttaqi al Hindi) (d 975 H) Kanz al-’Ummal

Saeed M.Mohtsham cites from Caliph Umar’s rule in his research paper Vision and Visionary Leadership – An Islamic Perspective:

“He used to monitor very closely the public policy and had kept the needs of the public central to his leadership approach. As second caliph of Islam, he refused to chop off the hands of the thieves because he felt he had fallen short of his responsibility to provide meaningful employment to all his subjects. As a ruler of a vast kingdom, His vision was to ensure that every one in his kingdom should sleep on a full stomach.”

If a dog dies hungry on the banks of the River Euphrates, Umar will be responsible for dereliction of duty—(Umar)

PATIENCE:

Patience in the Light of the Holy Prophet:

A tradition of the Holy Prophet narrated by Abdullah Bin Abbas says, “When Allah wishes the welfare of a community, He blesses it with officers who are patient and large-hearted.

Patience in the Caliphate:

Hazrat Ali (R.A.) letter to Governor of Egypt Maalik:

Do not get angry and lose your temper quickly over the mistakes and failures of those over whom you rule. On the contrary, be patient and sympathetic with them. Anger and desire of vengeance are not going to be of much help to you in your administration.

For complete Islamiat notes click here.

The causes of the backwardness of The Muslim

January 13, 2019 by Raja Ali Leave a Comment

Political causes

1. Monarchy and aristocracy prevail in the Muslim world and, unlike early Muslim Caliph and ruler, the contemporary ruler are selfish and corrupt. That’s why the Islamic gold rules for governance is seldom applied in Muslim countries.

2. The People in Muslim world are less aware of their right and obligation due to bleak literacy rate. And also the government is reluctant to improve the infrastructure of education.

3. The Muslims have only one international organization; OIC, which is lion without teeth

4. The international powers also willfully push the Muslims against the wall in every field, because they wanted to exploit over power Muslim economically and religiously.

Socioeconomic causes

1 The Muslim world has abundant natural resource, but technological and educational backwardness stalemate their progress.

2. One of the major causes the Muslim stasis is the overwhelming illiteracy rate in the Muslim world.

3. Scientific facts and knowledge was introduced by the Muslim scientist. But now the nation having 1/5 population of the world has no renowned scientist in contemporary era.

Religious Causes

Internal disharmony among the Muslims; sectarianism

Wrong and destructive interpretation of the Quranic verses; the concept of jihad is misunderstand

Involvement of foreign to defame Islam and destabilize the Muslim world

Muslim World and the Contemporary Challenges

The Muslim world faces the challenges of war, poor healthcare, poverty and violations of human rights, illiteracy, and lack of progress, dictatorship, lack of political transparency, ethnic conflict, and regional divisions.

Education curriculum:

The problem at the heart of our educational systems are two fold – firstly the lack of a conceptual basis which does not provide a vision behind our educational strategies and secondly, and perhaps as a consequent of the first, that our education’s emphasis is not on analytical, critical and intellectual development of the students. Curriculum in most Muslim countries seems to emphasize on recollection, memorization and not on critical evaluation, analysis and problem solving. This is true of the science, arts and religious curriculum.

IslamicGlory.com reported the following statistics: In the entire Muslim World (57 Muslim Countries), there are around 500 universities. On the other hand, there are 5,758 universities in the USA alone, and 8,407 universities in India.

In a research done by the UNDP in 2004, not one university in the entire Muslim world was featured in the top 500 ranking universities of the world.

Literacy in the western world, predominantly Christian, is 90%, whereas the literacy of the Muslim world is 40%.

Bad Health Conditions:

Bad health conditions of people are due to bad government policies. The good portion of budget is not dedicated to supply people with their basic necessities to maintain a good health. Only the rich part of the population can obtain good health facilities from private sectors meanwhile the poor part of the population has to die due to the lack of good treatment provided at the government sector.

There is a huge gap on the number of sick people to the number of doctors. For example, in Indonesia, there are about 10,000 patients for every one doctor, whereas, in Spain, there are about 500 sick people for every one doctor.

The real fault lies with the Muslim world itself:

Take the examples of 9/11 in New York, 7/7 in London and the Lal Masjid episode in Islamabad, Pakistan. Such events have left a lasting impact on the minds of people and continue to enforce the incorrect perception of Islam being a religion that encourages violence. Muslim Ulema [clergy] appear to propagate prejudice and intolerance not only against other faiths but also against other Muslims as well. Muslims who do not subscribe to their views are immediately branded ‘Kafirs’ [disbelievers] and aggression and violence is promoted against such Muslim communities.

In the Western perception, Sharia Law is seen as law of intolerance which promotes the denial of basic human rights and is intolerant of other faiths. It is also presumed that Sharia Law does not give any rights to women and treats them as second-class citizens. This perception is based on the stories that are published in the press about the practices of honour killing and the treatment of women in Afghanistan and Pakistan.

Hadhrat Abu Ubaidah(ra) when he was the governor of Syria in the time of Hadhrat ‘Umar(ra). In those days a tax was levied on the Syrian Christians and in return they were exempted from military duty and their protection became the duty of the Muslim rulers (even in this, Hadhrat ‘Umar(ra) had forbidden to tax the poor). However, when a moment came when there was a danger of war from the Constantinian forces of the Roman Empire, Hadhrat Abu Ubaidah(ra), as a Governor of Syria, returned all taxes to the Christians telling them that because he might not be able to provide protection, he had no excuse to retain their taxes. The Christian were so impressed by this gesture of honesty and justice that they said with one voice that they prayed that Muslims become victorious over Romans and then come back to rule the country of Syria once again because Muslims not only do justice but also do good to Christians.

The ‘Jihadi’ movements and suicide attackers have disfigured the image of Islam all over the world.

In 1995, the average yearly income per citizen in Pakistan was $300, whereas in Britain it is more than $ 12,000.

Of course there is a problem with the Muslim world, in fact two problems – one the cause of another. The problem with the Muslim world is the decline of the intellect and the rise of shallow thinking, which is causing the second problem – the lack of the implementation of Islam, both at state level, and consequently, at the social level.

The new generations of Muslims, under Western imposed education systems, promoted secularism and nationalism as the solution for the Muslim world.

Many Muslim countries, once given independence, adopted (and copied and pasted) wholesale chunks of their constitutions from France, Belgium and many other European countries.

One clear example of the Muslim world’s problems being sociological, not theological, is evidenced that even non-Muslims, whether for example, Arab or Pakistani Christians (or even Atheists) behave and think indistinguishably from their Muslim neighbours, including the backward practices. The problem then is not one of Muslim theology, but the mentality of people.

So it is a sociological certainty that the Muslim world would consist of ignorance, infighting, sectarianism, wars, superstition (which comes from an inability to understand causality), bad cultural practices and traditions – all ‘justified as Islamic’ by their respected protagonists

Solution to Muslim World problems:

The solution is simple for the Muslim world. The Holy Prophet Muhammad(saw), gave us the five pillars of Islam. Zakat, or spending of one’s wealth in the way of Allah, if truly followed can eliminate poverty from the Muslim world in a very short time thus removing the real reasons of violence and militancy. Allah the Almighty has blessed the Muslim world with immense wealth and resources. If only this God-given wealth were used properly, in accordance with the guidance given in the Holy Qur’an and as practised by our beloved Prophet Muhammad(saw) and his rightly guided Khulafa! They practised the true Jihad-e-Akbar – that is, Jihad against inequity, against social injustice and against poverty. The time is now for the Muslim Ummah to practise this Jihad-e-Akbar once again.

Where Does It Come From?

As far as I know, “Islam is the solution” is a saying that one of the Islamic reformist groups is taking as its slogan, but I didn’t realize that it has reached that far to India.

Since this motto was coined, a lot of controversy has been made around it. Some think that it is rather idealistic emotional motto that has nothing to do with reality.

Others think that it is an inapplicable principle based on an abstract spiritual idea which does not conform to the materialistic nature of the existing problems, and they wonder how a religious conception can help out with such deteriorating economic, political and social realities.

They accuse the slogan of being a sentimental maneuver designed to dupe Muslim people who are attracted to anything related to Islam.

Islam and Value System

I assume that those who can not perceive the relationship between Islam as a strong value system and the contemporary crises are not quite aware of the nature of such crises. Therefore, it becomes necessary first to identify the problems which are in need of Islam as a solution.

Almost all Islamic nations do suffer from the same syndromes of backwardness and underdevelopment which are manifested in facts like poverty, illiteracy, health problems, dictatorship, low cultural awareness, absence of national sovereignty, violation of human rights, misunderstanding and misusing religion, and so on.

In fact such crises are not of a materialistic nature, as they appear to be, but are rather of a moral one as a result of the devastation of the whole value system either on the level of the rulers or the citizens themselves.

Many values which are essential to the advancement of any nation such as the value of seriousness and perfection in work, loyalty to one’s nation, justice, mutual respect among people, word of honor, compassion, sacrifice, courage, modesty, appreciation of beauty and cleanliness, and so on, have been lost leaving the Muslim nation into a terrible state of moral vacuum.

Law + Application= Success

To overcome a problem of any kind we need laws to establish civilized societies and regulate the relationship amongst citizens and between the rulers and citizens themselves to be based on respected rights and responsibilities. We need also application in order to put the laws into effect.

As for the laws and constitutions, the Muslim world is not in want of models. The models are quite many. Some Muslim countries choose the Islamic paradigm; others have the modern western paradigms either republican or monarch, and so on.

But do we really have any application of those paradigms? You can hardly see any civilized societies in the Islamic countries in the complete sense. Because the theory is not the problem which needs a solution, as the problem lies in the implementation which requires a great deal of ethics and self censorship on the part of both the ruler and the citizens.

The law is not enough if not supported by a strong value system to make it viable and you will not be able to accomplish the constitutional except through the moral.

It is easy to challenge laws, but it is impossible for the true believers who have faith in Allah and the Hereafter to wrong others. They know that Allah is watching over them and will judge them for every minute mistake they do.

They will be judged for everything either on the simple individual level like stealing, hurting neighbors, domestic violence towards spouses, neglecting elderly parents, taking salaries for no work in return, messing up public properties, cowardice, preventing the children from going to schools, or discriminating against girls in favor of boys, for example.

Likewise, they will be judged for things on the more complex communal level of rulers like coming to power, waging wars for personal glories and killing millions of innocent civilians in other countries to steal their wealth, lying to people, oppressing people, and committing atrocities against opponents.

For complete Islamiat notes click here.

Impact of Islamic Civilization on the West and Vice Versa

January 13, 2019 by Raja Ali Leave a Comment

The impact of the current globalization on the Muslim world has been varied, with positive and negative outcomes for different nations.

Malaysia, for instance, has benefited enormously from one particular aspect of globalization, namely, trade, the interwoven international financial networks proved disastrous to the Indonesian economy during the 1997–1998 Asian financial crisis.

The globalization of communication technologies, for its part, is exerting tremendous impact across the Muslim world, particularly on youth.

One of the vehicles of that variety, he remarked, is brought on by global migration and the accompanying visibility of a plethora of cultural mores (articulated through food, music, films, and religious practice). Consequently, as goods are transported and sold all over the world, companies are also assembling multicultural workforces. Yet such variety can also create tension, which can lead to additional gaps between nations and civilizations, as in the case of Islam and the West.

The Muslim world is reacting in manifold ways to recent global transformations, with some countries and populations appearing to be able to engage with the new realities more successfully than others. What is certain is that key components of that successful engagement— human liberties, rule of law, equal opportunity, independent media—are universal rather than merely Western values, and that, as the 2004 Arab Human Development Report indicated, these elements are often lacking in Muslim societies.

Most Westerners continue to demonstrate a widespread lack of basic knowledge about Islam. That lack is compounded in the West by social secularization and the accompanying death of religious taboos, which decreases interest in and empathy with non–Western religions. Similarly, many Westerners view Islam as a monolith, and indeed the demonstrations that took place in the wake of the cartoons controversy were regarded as confirmation of this.

Mr. Seinitz pointed to examples of effective models of modernization and development in the Muslim world, such as Malaysia and Turkey. What is needed within the Muslim world, as these examples demonstrate, is better governance that encourages modernization and enables Muslim nations to prosper from globalization, rather than suffer its losses.

Muslim countries have four institutional challenges to surmount: (1) an uneven and often insufficient knowledge base, (2) a lack of empowerment of the female population, (3) an absence of participatory governance, and (4) the prevalence of ethnic conflicts.

Mr. Muzaffar offered Malaysia as an example of a country that has had success with modernization despite the pressures of globalization. This, he feels, is due to five major reasons:

A lasting balance of power among national ethnic groups;
A socially responsible and relatively honest political leadership since the late 1950s;
A sustained economic growth accompanied by redistribution to bridge the gap between indigenous and nonindigenous peoples;
An emphasis on education, irrespective of gender; and
An ever–more ingrained cultural sense of tolerance at the societal level.

The Role of Islam in the Modern World

“Are Islamic traditions (shariah) relevant to the problems faced by the modern world?” The most argued point in this regard is the situation of the Muslim world in contrast with the progressive ‘Modern’ West.

Sceptics may ask; how can a way of life that was implemented fourteen centuries ago be applicable today? Humans have ‘progressed’ and our lives have changed dramatically since then. Our tools of production, means of trading and modes of communication would be unrecognised by the desert Arab of the 6th Century CE.

“O you who believe! When the call is proclaimed to prayer on Friday (the day of Jum’ah), hasten earnestly to the Remembrance of Allah, and leave off business (bai’a): That is best for you if you but knew! And when the Prayer is finished, then may you disperse through the land, and seek of the Bounty of Allah: and celebrate the Praises of Allah often (and without stint): that you may prosper.” [62:9]

The law that Allah has laid down in this verse is that it is forbidden for the male mature Muslims to trade at the time of Friday prayers. The word bai’a (trading) is explicitly mentioned. However, it is not only trading that is forbidden during this period. To be more accurate, a Muslim may not busy himself during this time. ‘Busying oneself’ is still the same today and ever since the time of the Prophet (PBUH). ‘Busying oneself’ has never changed and never will change.

For complete Islamiat notes click here.

Characteristics of Islamic Civilization

January 13, 2019 by Raja Ali Leave a Comment

Following notes on characteristics of Islamic Civilization have been taken from An introduction to Islamic Ideology by Anwar Hashmi.

Self-Purification (Tazkiya)

In the Glorious Qur’an, God emphasizes the purification and purity of the human soul as follows:

“I swear by the sun and its brilliance and the moon when it follows the sun and the day when it makes manifest the sun (and her beauty) and the night when it covers the sun and the heaven and Him who made it and the earth and Him who extended it and the soul and Him who made it perfect, then He inspired it to understand what is right and wrong for it. He will indeed be successful who purifies it and he will indeed fail whoever pollutes and corrupts it.” (91:1-10)

So, after swearing eleven times, after so much emphasis, God declares that the person who purifies his soul will be successful and whoever pollutes and corrupts his soul will fail.

Purification of the soul is a prerequisite for closeness to God. Indeed, the whole point of morality and spirituality is to purify one’s soul.

One of the main tasks of all the Prophets (a.s.) and a major aim behind all their endeavors in teaching the divine message was to help people to purify their souls. Referring to the mission of the Prophet Muhammad (s.a.w.), the Glorious Qur’an says:

“He is the one who has sent amongst illiterate people an apostle from among themselves who recites to them His verses and purifies them and teaches them the Book and the wisdom.” (62:2)

God describes the mission of the Prophet Muhammad (s.a.w.), purification precedes teaching the Book and wisdom. This indicates the priority and great importance of purification. This also suggests that a prerequisite for learning the Book and wisdom is to be pure.

There are a number of sources of impurity. A major or the major source of impurity is the attachment to the materialistic life and worldly affairs

Zakat is derived from the same root as tazkiyah (purification) i.e. za-ka-wa which means growth and purity. It seems more reasonable to suggest that the main reason for calling alms “zakat” is that it helps in purifying the soul by getting rid of the love for this world. This is why God says to the Prophet Muhammad (s.a.w.):

“Take charity from their possessions to cleanse them and purify them thereby, and bless them. Indeed your blessing is a comfort to them, and God is all-hearing, all-knowing.” (9:103)

Thus when someone spends some money for the sake of God on things such as giving to the needy people or building places for common good such as Mosques, seminaries, schools and hospitals both giver and receiver benefit. However, the main beneficiary is the giver who is giving some money which is the least valuable thing in the sight of God and instead achieves purity and pleasure of God.

“… You can only warn those who fear their Lord in secret, and maintain the prayer. Whoever seeks purification for himself, seeks purification only for his own sake, and to God is the return.” (35:18)

The reason for such a great emphasis on self-purification is the fact that God is the Most Pure and the Most Perfect and it is only by purification of the soul that we can achieve our ambition of getting close to Him. One major way of purification is to get rid of attachment to the materialistic life by giving out one’s own money for the sake of God.

Dignity of Man:

All human beings possess equal human dignity as their birthright and enjoy the right of access to God equally, because He is equally the God of all. And because He is nearer to every human being than his jugular vein, no one needs any priest or priestess in his dealings with Him. He is Himself the Bestower of all Blessings on whomsoever He considers worthy; He Himself judges and forgives the sins of whomsoever He seems deserving; to Him belongs the Absolute Sovereignty and His contact with everyone is direct and constant.

As regards respect for human dignity, it is, in the Quranic view, the birthright of every human being.

We read the direct and unqualified affirmation of the dignity of man in the following Quranic text, where God Most High declares:

“We have bestowed dignity on the progeny of Adam and conferred on them special favors, above a great part of Our creation.” (Al-Isra’, 17:70)

The dignified status (al-izza) of the believers is thus expounded alongside that of God Most High and His Messenger, Muhammad:

“And honor (al-izza) belongs to God, to His Messenger and the believers”(al-Munafiqun,63:8)

Unity of humanity and human family is one of the basic concepts of Islam and the Holy Quran considers the diversity of people in language and color as a sign of God and therefore, these differences should not be a basis of superiority of one over another.

“O mankind! We created you from a male and a female, and made you nations and tribes that you may identify with one another. Indeed the noblest of you in the sight of Allah is the most God-wary among you. Indeed Allah is all-knowing, all-aware. (Al-Hujurat: 13)

Right to life:

Human’s most important right is the right to life and other rights originate from this right to life.

The Quran as well as Sunnah protect right to life, wealth and prestige and ensure a free society in which no one, even the non-Muslim, shall be deprived of life, property, and honor without due procedure of law. These instructions have been repeated in the Holy Quran in:

“Do not kill a soul which Allah has made sacred except through the due process of law … “(6:151)

Right of Religiosity:

It is explicated in the Qur’an that freedom in selecting and practicing a religion is humans’ undeniable right

“There is no compulsion in religion. The right direction is henceforth distinct from error” (Al-Baqarah: 256).

Equality (Musawat)

God says in the Holy Quran that all of you are the children of Adam and Eve.

The most pious and great amongst you is he who is the best of the lot (men and) the best is to be selected on the basis of actions. (49:13).

Hinduism had allowed caste-system to flourish in the Indo-Pak sub-continent and on the soil of Arabia too there was a division into tribes on a mass scale on the basis of race, color and language etc.

Among the Hindus, the Shudras and in the Arabs the Negroes were the low castes but Islam preached equality without discrimination of caste, color and also office one held, for example a caliph had the same rights in the matter of justice as the ordinary slave.

Hazrat Bilal originally a slave and of Negroid race, black in color, enjoyed the same status as ’Ansars” and ’Muhajirin’.

God, the One, has created them all; and He originated the existence of the human species on the earth through one original pair of man and woman. This gives us the Quranic principle of the Unity of Mankind, in which all prejudices of race, color, caste and sex are obliterated and the only principle of distinction in respect of status is achievement in terms of spiritual and moral character and knowledge.

The great poet Allama Iqbal presents the picture of ideal Islamic society thus:

“The servant of God i.e. man has not to care the least about anything and especially his place in Society because neither he is anyone’s’ slave nor he has any slave; he is free because the land and government all, belong to God”.

Justice, Kindness and Pardon: (Adl, Ihsan and Ifow)

Justice, Kindness and pardon have got a fundamental importance in the Socio-moral code of Islam.

These three things are also amongst attributes of God Himself.

“Adl” in Islam means justice- to others as well as to one’s own self, and also to the gifts bestowed by God.

“Adl” is of two kinds: (i) legal justice (ii) Personal justice

Legal justice is related with the society and the state i.e. no one can take laws in to ones own hand: it is the duty of the state to decide according to the laws. A wayfarer, if gets hold of a murderer, can hand over the murderer to the police, but cannot kill the murderer. If he will kill the murderer, he will be punished.

Personal justice can be practised in society and the family and independently e.g., one can be just to one’s wife, children, neighbors, relatives, servants, subordinates and friends.

The Holy Quran says that one must be just because undoubtedly God loves the just.

God has instructed the Holy Prophet (PBUH) to render justice among people, through the instructions given in the Holy Book.

Breaking of promise and contract has been described as the greatest of all injustices, and one should refrain from these.

Justice does not distinguish between the high and the low, the white colored and the Negro.

“Surely, We have sent down this Book to thee with the truth. That thou mayest judge amongst men by means of what God has shown thee.” (An-Nisa: 105)

“And keep up the balance with justice and shorten not the balance.” (Ar Rahman: 9)

“And when you judge amongst men, you judge with equity.” (An-Nisa: 58)

“And God guides not the unjust people.” (Al-Baqarah: 258)

Even the enmity of a nation should not make you deviate from justice. We can notice this commandment being practised in the early period of Islamic history. When a dispute between a Muslim and a Jewish citizen was brought before Hadhrat ‘Umar(ra), he found the Jewish citizen to be right and he decided in his favour.

Toleration (Rawadari):

Toleration means good behavior towards non-Muslims.

The history of Islam and the life of the Holy Prophet (PBUH) testify to the fact that Islam has always practiced toleration.

Never by force Islam was thrust upon any non-Muslim and it was surely on account of God’s orders in this respect:

“Let there be no compulsion in religion” (Al-Baqarah: 256)

Islam does not permit saying any bad words to the other religions and it is enjoined in the Holy Quran that

“O Muslims! Do not use bad words for them who do not respect God and worship other gods or objects, lest they may use bad words for your God, may the reason be their ignorance or short knowledge”

The life of Holy Prophet (PBUH) is also a noble example of toleration. Though he met many vicissitudes in life yet he was never vindictive and allowed amnesty to non-Muslims.

Freedom of worship and Liberty of conscience were allowed to the dhimmis (Non-Muslims). Hazrat Ali said:

“Their Blood (of Non-Muslims) was like our blood.”

Moral Values:

To refrain from bad actions and to pursue good actions is the goal of Islam. And this is known as morality (Ikhlaq).

The moral organization has the characteristics of (i) moral standard built after making good-will of Allah as the sole subject of Life (ii) to establish the good and prohibit the evil.

God proclaims:

“Whatever people were born for the guidance of mankind. Ye (Muslims) are the best among them, that Ye preach and practice good and prohibit evil and fear God”. (A’al-i-Imran: 109)

According to the promise of God, good will be rewarded and evil shall not escape unpunished. The Holy Quran says:

“For those who do good there is good and more…” (Yunus: 26)

The Holy Prophet himself declared that the purpose of his prophethood was reform and morality:

“I have been sent for the completion of morality (Husn-e-Iklaq). Certainly I have been sent for the completion of the good qualities of morality”.

For complete Islamiat notes click here.

Woman in Islam

January 13, 2019 by Raja Ali Leave a Comment

Following notes on woman in Islam have been taken from An introduction to Islamic Ideology by Anwar Hashmi.

Equality of Man and Woman:

“0 people! be careful of (your duty to) your Lord, who created you from a single being and created its mate of the same (kind) and spread from these too many men and women” (iv: I).

Thus men and women are quite equal to each other in their origin, their abode as well as in their place of return and are as such entitled to similar and equal rights.

Islam gave her the right to life, to honor, and to property like men.

The Holy Prophet said: “It is forbidden for a Muslim to take the life, honor and property of another Muslim.” (Bukhari and Muslim).

The reward for both sexes for their good acts is also similar:

” And their Lord hath heard them (and He sayeth): Low I suffer not the work of any worker, male or female, to be lost. Ye proceed one another”

Men and women are equal in their rights to realize their material needs in the world including similar rights to hold property, and dispose of it as they should wish. They are free to mortgage, to give it in lease, or bequeath it, sell or buy it or exploit it for his or her own benefit:

“Unto the men belongeth a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave” (iv: 7),

and “unto men a fortune from that which they have earned, and unto women a fortune

from that which they have earned” (iv : 32).

The Right for Marriage

Woman could not be given in marriage without her assent: no marriage was valid unless she agreed to it.

The Holy Prophet says: “No widow should be married without consulting her; and no virgin be married without her assent, and her assent is her silence” (Bukhari and Muslim).

The Right for Divorce

Before Islam woman had to adopt a roundabout and crooked course to free herself of her husband who held her in a state of perfect subservience, for neither the law of the land nor the common law gave her the right to leave her husband by securing separation.

Islam gave her this right in clear and unequivocal terms which she could exercise whenever she had a mind to do so. Not content with this, Islam even went a step further giving her the right to propose her marriage to any man she liked to marry.

The Right to Acquire Knowledge

Islam made it obligatory upon Muslims to acquire knowledge as a necessary condition to their being true believers in God and Islam.

It also goes to credit of Islam that it was the first religion that acknowledging a separate and independent human status of woman impressed upon her that she could not achieve perfection without knowledge.

Europe did not even recognize any such right for woman till very recently and did in the end grant it to her only when compelled by the pressure of economic circumstances.

Separate Functions for Man and Woman

“And as a consequence of this fundamental difference in their functions and objectives we find that man and woman have so come to differ from each other in disposition as well as in constitution that each is equipped with what it can suitably accomplish its respective primary functions.

“It is for this reason that I am at a loss to understand how all this empty talk about an absolute equality between man and woman can ever bring it to pass. The demand for equality between man and Woman as human beings is a natural and reasonable demand. Man and woman are two equally important component parts of a whole humanity, proceeding from the one and the same progenitor. But so far as the demand for treating them as equals in their functions in life and the modes of their actual performance is concerned, can that ever be feasible?

“And all this tenderness of feelings, intuitional impressibility, and highly susceptible disposition with which a woman is endowed show that basically she possesses an emotional character rather than an intellectual one. It is this very emotional character that forms the most lively and ever flowing spring of her motherly attributes, as the upbringing of a child calls for qualities not intellectual which may be passive or active and mayor may not successfully meet the requirements of a child, but an overflow of vehement feelings and passions such as does not allow her to meditate coolly but impels her to answer the child’s call immediately without delay or slackness”.

Why it is that man joyfully pursues the professions where he has mostly to draw on his physical and intellectual faculties whereas in emotional life he is just as mercurial as a child; and why is it that a woman is adjusted in her natural sphere of emotional activities only and derives so great a pleasure out of these, for it is through these alone that she can best realize the real objective of her earthly existence?

That is also why she feels at ease in those professions only that have got an emotional appeal for her feminine nature viz. nursing, teaching or fostering.

“This does not, however, mean that man and woman are fundamentally and irreconcilably different from each other. Nor does it imply that all the members of a sex lack all the potentialities necessary for the functions which the members of the opposite sex alone by nature are fit to perform.

“The two sexes are thus found mixed up, as it were, in a medley. If you find a woman who is capable of ruling, dispensing justice, lifting heavy burdens and fighting in wars….and if you come across a man who can cook, do household chores or has got very tender motherly feelings for children or is very fickle emotionally and is visited by shifting moods, then you must remember that it is all natural; there is nothing unnatural about it. It is the logical result of the fact that each sex has in itself the germs of both sexes.

History of Woman in Europe

When the industrial revolution took place in Europe it brought in its wake the worst possible sufferings for woman yet experienced by her throughout the history of mankind.

The economic conditions of life during the periods of slavery and feudalism along with the prevalent agricultural milieu were such as made man responsible for the support of woman.

The woman nonetheless at that time worked in some simple cottage industries such as are found in any agricultural society. In this way she paid back the price to men for supporting her.

But with the industrial revolution the whole of the social scene underwent a radical change in the country no less than in cities. The family life was completely ruined, and the ties holding together its members were torn asunder when women and children were, thanks to the industrial revolution, forced to go out and work in factories. The working classes slowly and gradually left the country life, a life based on the principles of mutual responsibility and co-operation, and came over to cities wherever everybody lived a solitary life and where nobody was interested in his neighbors nor was anyone in a mood to Support others but worked and earned to support his own-self.

Men and women no longer bothered about moral scruples if they but once found an opportunity to gratify their sexual urge. As a result thereof the will to marry and support a family suffered decline among these people or if it still persisted in some hearts the trend was to postpone it at least for some years longer.

We do not intend in these pages to dwell on the history of Europe. We are merely concerned with the factors that influenced the career of woman in European history.

In the factories, she was exploited most ruthlessly by the factory owners; she worked there for long hours but was paid far less than the men doing a kindred job in that very factory.

Under these circumstances the stupendous revolution that at last broke out in Europe was but inevitable. It swept away the centuries-old iniquity and gross injustice.

In this struggle for her rights the woman resorted to strikes and non-co-operation; addressed public meetings, and employed journalism to advance her cause. Then she realized that in order to set things right she would have to participate in legislation as well. So first she demanded the right to vote and then proceeded to ask for a right to become a Member of Parliament. As she had received an education similar to that imparted to man, for both were required to do similar jobs, now as a logical sequence to it she demanded an equal share in government along with men.

But despite all this the readers will be surprised to learn that even today in England the cradle of democracy-women serving in government departments continue to receive less pay from the government than men do, although there are already so many honorable lady-members in the British Parliament.

The distribution of Inheritance:

About inheritance Islam says: “To the male the equivalent of the portion of two females,” which is quire natural and justified, fur it is man alone who is charged with shouldering all the financial obligations.

Normally it is the man who shoulders the financial burdens of his family including a woman-his wife-not as an act of grace but as a moral obligation.

If a woman possesses a property of her own, her husband cannot take it away from her without her consent.

But so far as their earnings are concerned, there is no difference between man and woman; n or in their wages for a work, nor in the profit gained in trade, nor in revenues from land etc., for, in these matters Islam follows another law, the law treating on a perfectly equal footing man and woman with regard to their labors and the wages thereof.

That the evidence of two women is in Islam equivalent to that of one man also does not prove that woman is not better than a half man. It is rather a wise step to secure and preserve the genuine character of legal evidence in courts through all possible means and against all possible perversities irrespective of the fact whether the evidence is for or against the accused. The woman is by her very nature vehemently emotional, impressionable and liable to digress from the real facts of the case in hand. Therefore it is wise to have another woman along with her “so if the one erreth the other will remember,” for it is quite possible that the accused, against or for whom a woman appears as a witness, may be an attractive woman which may make the witness jealous and hostile towards her and so give a wrong evidence; again maybe that the accused is a young man whose sight may so arouse the mother in the witness that knowingly or unknowingly she proffers evidence that is false. But it is very rare that two women appearing before the court at once should fall a prey to such an error, both of them offering false evidences. The chances in such situations are rather that if one of them is deceived or confused about truth, her companion may correct her.

Headship of the Family:

Is the one equipped with rational qualities in a better position to head the family or that whose existence is characterized by emotions? The problem is resolved the moment we realize that it is the man, equipped as he is with rational qualities and a strong physical body, who is more entitled to head than woman who is by her very nature emotional, susceptible to external influences and thus ill equipped for the struggle of life as well as the headship of the family.

This does not, however, mean that man should be a dictator over woman or in his house, for the leadership entails obligations and duties which can be discharged only through mutual consultation and co-operation.

Islam insists that love and mutual understanding and perpetual sympathy rather than conflict and competition should form the basis of family life.

Says the Holy Qur’an: “Consort with them in kindness” (iv: 19),

and the Holy Prophet said: “Best amongst you is he who is good to his wife” (Tirmizi).

The position of mother is very exalted in Islamic society.

The Holy Prophet (PBUH) said; “Paradise lies underneath the feet of your mother”.

As regards the woman as wife, the Holy Prophet (PBUH) said:

“The best among you is the one who is best towards his wife.”

With regard to woman as a daughter, the Islamic attitude can be guessed from the reproaches against the pagan, the pre-Islamic behavior at the birth of daughters: “And they assign unto God daughters-be He purified (Glory be to Him) – and for themselves what they desire (i.e., sons); and when any one of them received tidings of (the birth) of a female his ramineth darkened, and is wroth inwardly. He hideth himself from the folk because of the evil of that thereof, he hath tidings (asking himself): Shall he keep it in contempt, or bury it beneath the dust? Verily, evil is their judgment” (An-Nahl: 57-59).

The Purdah System:

God proclaims in Surah Nur of the Holy Quran:

“And say to the believing women that they should lower their gaze and guard their modesty, so that they should not display their beauty and ornaments except that appear thereof (must ordinarily appear); that they should draw their veils over their bosoms and not display their beauty except to their husbands,” (Surah Nur: 31)

A similar injunction regarding Purdah is contained in Surah Ahzab of the Holy Quran:

“O’ Prophet! Tell thy wives and daughters, and the believing women, that they lower upon them their head coverings a little. In this way it is more probable that they will be recognized (as gentle women) and not be annoyed (molested).” (Al-Ahzab: 59)

Islam enjoins the believing men and women to keep their eyes down and avoid staring at the opposite sex.

By the segregation of the two sexes and keeping them apart through the observance of Seclusion (purdah) Islam has minimized the chances of moral lapses and hateful deeds to a great extent. IN this way the honor of the woman is saved.

Apart from the view point of molarity, women who do not wear veil, have to worry a lot about their make-up and costly fashionable costumes.

On the other hand, a veiled lady may wear simple and unostentatious dress and go about her business without fear of curious remarks and uncalled for criticism.

The veil in no way hinders them from decent pursuits, educational activities and simple recreations.

For complete Islamiat notes click here.

Institution of Family:

Relatives:

Neighbors

Basic principles of Islam:

Why Wars Were Waged Against the Pagans?

The Economic Principles of Islam:

Salient Features of Economic System

Right of Property:

The Problem of Equality:

Social Justice:

Obligations and Restrictions:

Democracy in Islam:

Difference between Islamic Democracy and Western Democracy:

Purpose of the Islamic State:

Fundamental Rights of Non-Muslims:

Executive and Legislature:

Judiciary in Islamic State:

The Holy Quran:

Hadith or Sunnah:

Ijma:

Qiyas:

Basic Features of an Islamic administration and Good governance in Islam:

HONESTY

Honesty in the Light of Quran:

Honesty in the light of Holy Prophet (SAW):

Honesty in the Caliphate:

JUSTICE AND HUMAN RIGHTS IN ADMINISTRATION:

Justice in the Light of Quran:

Justice in the light of Holy Prophet:

Economic Justice:

MINORITY RIGHTS: RELIGIOUOS TOLERANCE:

ACCOUNTABILITY:

Accountability in the Light of Quran:

Accountability in the Light of Prophet (SAW):

DEMOCRACY IN ISLAM:

Decision making in the Light of Quran:

Decision making in the Light of Holy Prophet (SAW):

Democracy in the light of Quran:

CAPABLE AND COMPETENT:

Competent in the Light of Quran:

Competent in the Light of Holy Prophet (SAW):

PATIENCE:

Patience in the Light of the Holy Prophet:

Patience in the Caliphate:

Political causes

Socioeconomic causes

Religious Causes

Education curriculum:

Bad Health Conditions:

The real fault lies with the Muslim world itself:

Solution to Muslim World problems:

Islam and Value System

Law + Application= Success

The Role of Islam in the Modern World

Self-Purification (Tazkiya)

Dignity of Man:

Right to life:

Right of Religiosity:

Equality (Musawat)

Justice, Kindness and Pardon: (Adl, Ihsan and Ifow)

Toleration (Rawadari):

Moral Values:

Equality of Man and Woman:

The Right for Marriage

The Right for Divorce

The Right to Acquire Knowledge

Separate Functions for Man and Woman

History of Woman in Europe

The distribution of Inheritance:

Headship of the Family:

The Purdah System:

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