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THE RILECION YOU CAN NO LONGER ICNORETHE RELEGION YOU CAN NO LONGER IGNORE

A Brief lntroduction To

ISLAIVI(Book - 1)

by

Syed lqbal Zaheer

A Brief Introduction To

ISLAM(Book -1)

by

Syed Iqbal zaheer

Copyright @ 2000 by Al-Attique Publis\ers Inc.

All rights reserved. No part of this bookmay be reproduced or transmitted in any

forrn or by any means without writtenpermission from the Publishers.

Al-Attique Publishers Inc.65-Treverton Dr, Toronto,On MIK 3S5 Canada

Tel: (416) 615-1222Faxl (416) 615-0375E-mail: guran@istar.ca

Titte: Islam: The Religion You can no LongerIgnore

All rights reservedMa.\'2000

M.R.AttiqueISBN : l-894264-34'7

First Edition: Mav 2000

Distributed in Saudi Arabia bYDar Al-Hadyan Publishers & Distributors

P/O Box 15031, Al-RiYadh 11444Tel+Fa:<: 966- I -463- 1685

Distributed in USA bYIslamic Education & Media

730 East l0'h Street, C.F.Brooklyn, NY 11230T+F (71 8) 42r-s428

Copyright:Printed:

Printing supervised:

Copyright © 2000 by AI-Attique Publis~~r~ Inc.

All rights reserved. No part of this bookmay be reproduced or transmitted in any

form 0r by any means without writtenpermission from the Publishers.

AI-Attique Publishers Inc.65-Treverton Dr, Toronto,On MIK 385 Canada

Tel: (416) 615-1222 Fax: (416) 615-0375E-mail: guran@istar.ca

Title: Islam: The Religion You can no LongerIgnore

Copyright: All rights reservedPrinted: Mzo.y 2000

Printing supervised: M.R.AttiqueISBN: 1-894264-34-7

First Edition: May 2000

Distributed in Saudi Arabia byDar AI-Hadyan Publishers & Distributors

P/O Box 15031, AI-Riyadh 11444Tel+Fax: 966-1-463-1685

Distributed in USA byIslamic Education & Media

730 East 10th Street, C.F.Brooklyn, NY 11230T+F (718) 421-5428

ln the name of Allah, the Knd the Benefrcent

CoilenttPage no.

Introduction

Preface

I. Allah

Who Is Allah?What Does Allah Want Of Us?

II Prophets

Who Are The Prophets?Muhammad, the Seal of the ProphethoodMuhammad's Personaliw?

III Revelations

What Is Revelation?What Occasioned A New Revelation?

IV The Qur'an14What Is The Qur'an?The Challenge of the Qur'anPredictions Of The Qur'anMiracles Of Scientific Nature

I

iii

I

10

l 5

44I

l 0l 0

1 5t 7t 925

In the name of Allah, the Kind the Beneficent

Page no.

Introduction

PreCace

I. AllahWho Is Allah?What Does Allah Want Of Us?

iii

12

II Prophets 4Who Are The Prophets? 4Muhammad, the Seal of the Prophethood 4Muhammad's Personality? 8

III RevelationsWhat Is Revelation?What Occasioned A New Revelation?

IV The Qur'an14What Is The Qur'an?The Challenge of the Qur'anPredictions Of The Qur'anMiracles Of Scientific Nature

10

1010

15

15171925

pag€ no.

V Islam

What Is Islam?The Pillars Of IslamThe Rest Of IslamMu'amalatJihadIhsan

VI Crime and Punishment

Death PenaltyAmputation of the Hand

VII The Hereafter

DeathResunectionReckoning and Judgement

Glossary of Terms

Suggested Reading Material

Addresses Of Islamic Centres

29

4 l

46

293034363840

4344

464747

49

53

55

V IslamWhat Is Islam?The Pillars Of IslamThe Rest Of IslamMu'amalatJihadIhsan

VI Crime and Punishment

Death PenaltyAmputation of the Hand

VII The HereafterDeathResurrectionReckoning and Judgement

Glossary of Terms

Suggested Reading Material

Addresses Of Islamic Centres

page no.

29293034363840

41

4344

46

464747

49

53

55

INTRODUCTION

The need for a publication that can introduce Islam briefly,and at the same time give an overview of this religion has longbeen felt. This is an effort to meet with the need. However,this is far easily said than done, because Islam is not simply aset of creeds, customs and rituals, but a complete way of lifethat guides man in every field of thought and action and pre-pares him for a swift transition to the Hereafter. Accordingly,it neither neglects the needs, hopes and aspirations of thisearthly existence, nor does it abandon man to the mundaneworld with a soul yearning for peace and tranquility. There-fore, to present Islam in a brief form, even if it be an overview,is just out of question. I endeavor to do it in three volumes,and this is the first of the series.

This volume tries to answer the very basic questions that oneunexposed to Islam would like to ask. Such answers had to be,of necessity, very brief. The reader is advised, therefore, toconsult other works, some of which are listed at the end of thisbook. He may also contact one of the Islamic centers, alsolisted at the end, for further guidance.

Syed lqbal Zaheer

INTRODUCTION

The need for a publication that can introduce Islam briefly,

and at the same time give an overview ofthis religion has long

been felt. This is an effort to meet with the n~ed. However,

this is far easily said than done, because Islam is not simply a

set of creeds, customs and rituals, but a complete way of life

that guides man in every field of thought and action and pre­

pares him for a swift transition to the Hereafter. Accordingly,

it neither neglects the needs, hopes and aspirations of this

earthly existence, nor does it abandon man to the mundane

world with a soul yearning for peace and tranquility. There­

fore, to present Islam in a briefform, even ifit be an overview,

is just out of question. I endeavor to do it in three volumes,

and this is the first of the series.

This volume tries to answer the very basic questions that one

unexposed to Islam would like to ask. Such answers had to be,

of necessity, very brief. The reader is advised, therefore, to

consult other works, some ofwhich are listed at the end ofthis

book. He may also contact one of the Islamic centers, also

listed at the end, for further guidance.

Syed Iqbal Zaheer

Godns Right

Mu'adh ibn Jabal (ra) reports: "Once I happened to bethe pillion rider on a camel behind the Prophet, (on

whom be peace and blessings of God). He said 'O

Mu'adh ibn Jabal!' I responded: 'Here I am, O Mes-

senger of God. Blessed be thou.' The Prophet contin-ued (to ride) for a while (without speaking) and thensaid: 'O Mu'adh ibn Jabal!' I said: 'Here I am, O Mes-senger of Allah. Blessed be thou.'

(BuQ he continued (to ride) for some time before speak-ing. Then he said: 'O Mu'adh ibn Jabal!' I repeated:'Here I am, O Messenger of God. Blessed be thou.' Hesaid: 'Do you know what is God's right upon the peo-ple?' I said: 'God and His Messenger know best.' Hesaid: 'Verily, it is His right upon the people that theyworship Him (Alone) and associate not aught withHim.'

Then he continued (to ride) for some more time beforesaying: 'O Mu'adh ibn Jabal!' I said: 'Here I am OMessenger of Cod. Blessed be thou.' He said: 'Do youknow what is the right of people upon their Lord, iftheydo that?' I said: 'God and His Messenger know best.'He said: 'It is their right upon Him that He shouldn'tpunish them."'

i i

God's Right

Mu'adh ibn Jabal (ra) reports: "Once I happened to bethe pillion rider on a camel behind the Prophet, (onwhom be peace and blessings of God). He said '0Mu'adh ibn Jabal!' I responded: 'Here I am, 0 Mes­senger of God. Blessed be thou.' The Prophet contin­ued (to ride) for a while (without speaking) and thensaid: '0 Mu'adh ibn Jabal!' I said: 'Here I am, 0 Mes­senger of Allah. Blessed be thou.'

(But) he continued (to ride) for some time before speak­ing. Then he said: '0 Mu'adh ibn Jabal!' I repeated:'Here I am, 0 Messenger ofGod. Blessed be thou.' Hesaid: 'Do you know what is God's right upon the peo­ple?' I said: 'God and His Messenger know best.' Hesaid: 'Verily, it is His right upon the people that theyworship Him (Alone) and associate not aught withHim.'

Then he continued (to ride) for some more time beforesaying: '0 Mu'adh ibn Jabal!' I said: 'Here I am 0Messenger ofGod. Blessed be thou.' He said: 'Do youknow what is the right ofpeople upon their Lord, iftheydo that?' I said: 'God and His Messenger know best.'He said: 'It is their right upon Him that He shouldn'tpunish them.'"

ii

PREFACE

Man cannot live peacefully in this world without knowing who

he is. Who has created him and sent him to this life? What is

his role in it? How can he fulfil that role to the best of his

ability? And what is there for him after this life?

These basic questions cannot be answered by the human in-

tellect alone - man needs Divine guidance for findingthe right

answers to such basic questions.

Such Divine guidance has been implanted in the inner nature

of man, has been taught to Adam and Eve (pbuD at the moment

of their creation, has been revealed through a long chain of

messengers from Allah, and, has been finally integrated in the

message of Muhammad (pbuh), the seal of prophethood.

This Divine guidance was invariably called "Islam" which is

a word derived from two Arabic roots: "Salam" which means

"peace" and "Tasleem" which means "submission." Conse-

quently, Islam means peaceful submission to the will of Allah

and His complete obedience . Hence, the long chain of mes-

sengers from Adam to Muhammad (pbuh) were all Muslims

and their message was invariably Islam. That list includes

(among many others): Adam, Enoch, Noah, Hude, Saleh,

Abraham,Ishmael, Isaac, Lute, Jacob, Joseph, Moses, Aaron,

u t

PREFACE

Man cannot live peacefully in this world without knowing who

he is. Who has created him and sent him to this life? What is

his role in it? How can he fulfil that role to the best of his

ability? And what is there for him after this life?

These basic questions cannot be answered by the human in­

tellect alone - man needs Divine guidance for finding the right

answers to such basic questions.

Such Divine guidance has been implanted in the inner nature

ofman, has been taught to Adam and Eve (pbut) at the moment

of their creation, has been revealed through a long chain of

messengers from Allah, and, has been finally integrated in the

message of Muhammad (pbuh), the seal of prophethood.

This Divine guidance was invariably called "Islam" which is

a word derived from two Arabic roots: "Salam" which means

"peace" and "Tasleem" which means "submission." Conse­

quently, Islam means peaceful submission to the will ofAllah

and His complete obedience. Hence, the long chain of mes­

sengers from Adam to Muhammad (pbuh) were all Muslims

and their message was invariably Islam. That list includes

(among many others): Adam, Enoch, Noah, Hude, Saleh,

Abraham, Ishmael, Isaac, Lute, Jacob, Joseph, Moses, Aaron,

iii

Dhulkifl, David, Solomon, Job, Ilyas, El-Yasha', Jonah,Zachariah, John, Jesus Christ and Muhammad (pbut). And anyhuman being at any place or time who would receive someoneclaiming to be a messenger from Allah, (someone with ampleevidence to support his claim), and accepts his message is aMuslim.

Hence Islam is not just a religion. lt is the religion, and theonly religion acceptable to Allah (swt).This is not a claim byMuslims, but a Divine statement in the Glorious eur'an thatwas revealed from above seven heavens more than 14 centu-ries ago.

The four basic foundations of Islam are: Faith (creed), Acts ofworship, Moral code and a code for Transactions with others.These four basic areas are beyond the capacity of man to tailor,and hence all human efforts in these directions have failedmiserably, ffid have led people astray.

It follows from the discussion above that man cannot livepeacefully and successfully without religion, and religion can-not be man-made, but has to be absolutely Divine, without theslightest human alteration. If such facts are accepted, it fol lowsthat the only criteria that can be used for discrimination be-tween the true religion and a false one would be the authen-ticity of the revelation that was sent down with the religion.The only revealed book in the hands of man today that has

iv

Dhulkifl, David, Solomon, Job, Ilyas, EI-Yasha', Jonah,

Zachariah, John, Jesus Christ and Muhammad (pbut). And any

human being at any place or time who would receive someone

claiming to be a messenger from Allah, (someone with ample

evidence to support his claim), and accepts his message is a

Muslim.

Hence Islam is not just a religion. It is the religion, and the

only religion acceptable to Allah (swt). This is not a claim by

Muslims, but a Divine statement in the Glorious Qur'an that

was revealed from above seven heavens more than 14 centu­

ries ago.

The four basic foundations ofIslam are: Faith (creed), Acts of

Worship, Moral Code and a Code for Transactions with others.

These four basic areas are beyond the capacity ofman to tailor,

and hence all human efforts in these directions have failed

miserably, and have led people astray.

It follows from the discussion above that man cannot live

peacefully and successfully without religion, and religion can­

not be man-made, but has to be absolutely Divine, without the

slightest human alteration. Ifsuch facts are accepted, it follows

that the only criteria that can be used for discrimination be­

tween the true religion and a false one would be the authen­

ticity of the revelation that was sent down with the religion.

The only revealed book in the hands of man today that has

iv

been kept intact in exactly the same language and exactly the

same words in which it was revealed is the Glorious Qur'an;all the previous revelations were either totally lost or suffered

endless human modifications that made them useless for hu-

man guidance.

Consequently, the only solution to human problems that arepiling up today is Islam, as integrated in the final message ofMuhammad (pbuh) which is the only Divine guidance in thehands ofman today. Hence, my heart-felt welcome ofthis book

"Islam: The Religion You Can No Longer lgnore" by brotherSyed Iqbal Zaheer, which has been wriffen in a very concise,

but very clear form. I pray to the Almighty Allah to make it asource ofguidancetomany fellow human beings and to rewardthe author amply for his appreciated effort.

Ilr. Zeghtul R. El-NaggarProfessor of Geology,

KFIIPM,Ilhahran

Saudi Arabia

been kept intact in exactly the same language and exactly the

same words in which it was revealed is the Glorious Qur'an;

all the previous revelations were either totally lost or suffered

endless human modifications that made them useless for hu­

man guidance.

Consequently, the only solution to human problems that are

piling up today is Islam, as integrated in the final message of

Muhammad (pbuh) which is the only Divine guidance in the

hands ofman today. Hence, my heart-felt welcome ofthis book

"Islam: The Religion You Can No Longer Ignore" by brother

Syed Iqbal Zaheer, which has been written in a very concise,

but very clear form. I pray to the Almighty Allah to make it a

source ofguidance to many fellow human beings and to reward

the author amply for his appreciated effort.

Dr. Zeghlul R. EI-NaggarProCessor oC Geology,

KFUPM, Dhahran

Saudi Arabia

v

tn the name of Allah, the Knd, the Compassionafe

I ALLAH

Who is Allah?

Attaft is the proper noun in Arabic applied to theOnly True Cod Who exists necessarily, by Himself,encompassing all the excellent Divine Attributes ofperfection.

Allah is One and Unique; He has no partner, no equal.He does not beget, nor was He begoften. He doesnot inhere in anything, nothing inheres in Him. Heis the sole Creator and Sustainer of all that exists. Heis the One Cod, besides whom there is no other god.

And there is none worthy of worship save Him'

He has no wife, no son, and no father. He has noform or no material substance. He does not sleep nor

does He take rest. He is the First, with no beginning,and the Last, with no end. He is the All-Knowing whoknows what passes through a man's heart. He is theOmn ipotent who has the free wi l l that is not restrainedby any power. When He desires a thing to be, Hesays, "8e," and it is. He is also the Beneficent, the

In the name of Allah, the Kind, the Compassionate

I ALLAH

Who is Allah?

&lIah is the proper noun in Arabic applied to theOnly True God Who exists necessarily, by Himself,encompassing all the excellent Divine Attributes ofperfection.

Allah is One and Unique; He has no partner, no equal.He does not beget, nor was He begotten. He· doesnot inhere in anything, nothing inheres in Him. Heis the sale Creator and Sustainer of all that exists. Heis the One God, besides whom there is no other god.And there is none worthy of worship save Him.

He has no wife, no son, and no father. He has noform or no material substance. He does not sleep nordoes He take rest. He is the First, with no beginning,and the Last, with no end. He is the All-Knowing whoknows what passes through a man's heart. He is theOmnipotent who has the free wi II that is not restrainedby any power. When He desires a thing to be, Hesays, "Be, II and it is. He is also the Beneficent, the

Kind and the Merciful whose love for man is seventytimes greater than that of a mother for her child.

And the Cod of lslam is neither remote nor abstract.He is the Real Lord of the universe whose love swellsthe heart and intoxicates the soul. Those who seekHim do not have to depend on the vicarious convic-tion of a priest, orthe arguments in the books, to assurethem that He exists. They can feel His existence inthemselves, as well as in both the animate and inani-mate objects around them.

And this is not the prerogative of the "spiritualists."Any layman, who follows His guidance and seeks HisPresence, wil l f ind Him close to himself.

This is the reason why people of all sorts - intellectuals,scientists, priests, as well as people from all walks oflife - enter into the fold of lslam every day. In lslamthey find a Cod who responds to their call.

What Does Allah Want of Us?

Since Allah is One and Unique, endowed with thequalit ies of perfection that no one shares with Him,and since He is the sole Creator, Sustainer and Nour-

2

Kind and the Merciful whose love for man is seventytimes greater than that of a mother for her child.

And the God of Islam is neither remote nor abstract.He is the Real Lord of the universe whose love swellsthe heart and intoxicates the soul. Those who seekHim do not have to depend on the vicarious convic­tion ofapriest, orthe arguments in the books, to assurethem that He exists. They can feel His existence inthemselves, as well as in both the animate and inani­mate objects around them.

And this is not the prerogative of the "spiritualists. It

Any layman, who follows His guidance and seeks HisPresence, will find Him close to himself.

This is the reason why people ofall sorts - intellectuals,scientists, priests, as well as people from all walks oflife - enter into the fold of Islam every day. In Islamthey find a God who responds to their call.

What Does Allah Want of Us?

Since Allah is One and Unique, endowed with thequalities of perfection that no one shares with Him,and since He is the sale Creator, Sustainer and Nour-

2

isher of all that exists, He demands that man shouldworship Him alone, not associate anyone with Him,and obey Him by following the guidance he has re-ceived from Him through His Prophets.

It may be pointed out at this juncture that by natureman is a follower and a worshipper. lf he is notdevoted to Allah, he will devote himself to others:deities, saints, thinkers, philosophers, or national he-roes: following them in thought and action. And they,being human like himself (or worse - in the case ofdeit ies), wil l lead him nowhere. In fact, they needguidance themselves, although they are too proud toadmit it. Aren't they who have brought the world tothis pass? The Qur'an asks: "S^y, 'Of your partners(that you associate with Allah), is there anyone whocan guide to Truth?' Tell them, 'lt is Allah who guidesto Truth. ls He then who can guide to Truth moreworthy of following than he who cannot guide untilhe himself is guided?'Sowhat'swrongwith you? Howdo you judge?' (Ch.10, verse 35).

isher of all that exists, He demands that man shouldworship Him alone, not associate anyone with Him,and obey Him by following the guidance he has re­ceived from Him through His Prophets.

It may be pointed out at this juncture that by natureman is a follower and a worshipper. If he is notdevoted to Allah, he will devote himself to others:deities, saints, thinkers, philosophers, or national he­roes: following them in thought and action. And they,being human like himself (or worse - in the case ofdeities), will lead him nowhere. In fact, they needguidance themselves, although they are too proud toadmit it. Aren't they who have brought the world tothis pass? The Qur'an asks: "Say, 'Of your partners(that you associate with Allah), is there anyone whocan guide to Truth?' Tell them, 'It is Allah who guidesto Truth. Is He then who can guide to Truth moreworthy of following than he who cannot guide untilhe himselfis guided?' So what's wrong with you? Howdo you judge?" (Ch.l 0, verse 35).

3

II PROPHETS

Who Are The Prophets?

Frophets are Allah's chosen men sent from time totime with revealed messages that contain guidancefor man. There have been a series of Prophetsthroughout history. The series started with Adam andended with Muhammad. Nuh (Noah), lbrahim (Abra-ham), Musa (Moses), and 'lsa (Jesus, the son of Mary)were a few prominent ones among them, Allah'speace and blessing be upon them all. These Prophetswere humans. They ate and slept, had wives andchildren (except Jesus, who will marry at his secondcoming) and earned their living with their hands.They were neither gods, demigods, sons of Cod, an-gels, nor were they endowed with any Divine quality.They were absolutely human except that Allah choseto address them through the medium of angels.

Muhammad, the Seal of Prophethood

Muhammad was the final Prophet sent by God. Bornin Makkah 570 years after his predecessor'lsa flesus),he was up unti l the age of 40 indistinguishable from

4

II PROPHETS

Who Are The Prophets?

[Prophets are Allah's chosen men sent from time totime with revealed messages that contain guidancefor man. There have been a series of Prophetsthroughout history. The series started with Adam andended with Muhammad. Nuh (Noah), Ibrahim (Abra­ham), Musa (Moses), and 'Isa Oesus, the son of Mary)were a few prominent ones among them, Allah'speace and blessing be upon them all. These Prophetswere humans. They ate and slept, had wives andchildren (except Jesus, who will marry at his secondcoming) and earned their living with their hands.They were neither gods, demigods, sons of God, an­gels, nor were they endowed with any Divine quality.They were absolutely human except that Allah choseto address them through the medium of angels.

Muhammad, the Seal of Prophethood

Muhammad was the final Prophet sent by God. Bornin Makkah 570 years after his predecessor 'Isa Oesus),he was up until the age of 40 indistinguishable from

4

any other man except that his extreme honesty hadearned him the appellation "the Trustworthy." TheEncyclopaedia Britannica says about him: "...a massof detail in the early sources shows that he was anhonest and upright man who had gained the respectand loyalty of others who were like.wise honest andupright men." (Vol. 12, p.609) He was unlettered.

At forty he was addressed by Allah, through the angelJibri l (Cabriel), and commissioned to preach H is One-ness and warn the people against the worship of falsegods. What he preached can be summed up in thewords of one of his followers who, along with someothers, fled to Abyssinia when his people began topersecute them for embracing lslam. After their flightthe Makkan heathens sent an emissary to Abyssiniato persuade the King to return these refugees to them.When Negus the King, asked the Muslims to explaintheir presence in his country, one of them, Ja'far b.Abi Talib, a cousin of the Prophet, spoke in the fol-lowing manner:

"O King, we were an uncivilised people, worshippingidols, eating carrion, committing abominations,breaking natural ties, treating guests badly, and ourstrong devouring the weak. Thus we were until Godsent us an apostle whose lineage, truth, trustworthi-

any other man except that his extreme honesty hadearned him the appellation "the Trustworthy." TheEncyclopaedia Britannica says about him: "...a massof detail in the early sources shows that he was anhonest and upright man who had gained the respectand loyalty of others who were like-wise honest andupright men." (Vol. 12, p. 609) He was unlettered.

At forty he was addressed by Allah, through the angelJibril (Gabriel), and commissioned to preach His One­ness and warn the people against the worship of falsegods. What he preached can be summed up in thewords of one of his followers who, along with someothers, fled to Abyssinia when his people began topersecute them for embracing Islam. After their flightthe Makkan heathens sent an emissary to Abyssiniato persuade the King to return these refugees to them.When Negus the King, asked the Muslims to explaintheir presence in his country, one of them, Ja'far b.Abi Talib, a cousin of the Prophet, spoke in the fol­lowing manner:

"0 King, we were an uncivilised people, worshippingidols, eating carrion, committing abominations,breaking natural ties, treating guests badly, and ourstrong devouring the weak. Thus we were until Godsent us an apostle whose lineage, truth, trustworthi-

5

ness, and clemency we know. He summoned us toacknowledge God's unity and to worship Him andto renounce the stones and images, which we andour fathers formerly worshipped. He commandedus to speakthe truth, befaithfulto ourengagements,mindfulof the ties of kinship and kind hospitality, andto refrain from crimes and bloodshed. He forbadeus to commit abominations and to speak lies, andto devour the property of orphans, to vilify chastewomen. He commanded us to worship God aloneand not to associate anything with Him, and he gaveus orders about prayer, almsgiving, and fasting(enumerating the commands of lslam). We con-fessed his truth and believed in him, and we followedhim in what he had brought from God, and we wor-shipped God alone without associating aught withHim. We treated as forbidden what he forbade, andas lawful what he declared lawful. Thereupon ourpeople attacked us, treated us harshly and seducedus from our faith to try to make us go back to theworship of idols instead of the worship of God, andto regard as lawful the evil deeds we once commit-ted. So when they got the better of us, treated usunjustly and circumscribed our lives, and came be-tween us and our religion, we came to your country,having chosen you above all others. Here we havebeen happy in your protection, and we hope that we

6

ness, and clemency we know. He summoned us toacknowledge God's unity and to worship Him andto renounce the stones and images, which we andour fathers formerly worshipped. He commandedus to speak the truth, be faithful to ourengagements,mindful of the ties of kinship and kind hospitality, andto refrain from crimes and bloodshed. He forbadeus to commit abominations and to speak lies, andto devour the property of orphans, to vilify chastewomen. He commanded us to worship God aloneand not to associate anything with Him, and he gaveus orders about prayer, almsgiving, and fasting(enumerating the commands of Islam). We con­fessed his truth and believed in him, and we followedhim in what he had brought from God, and we wor­shipped God alone without associating aught withHim. We treated as forbidden what he forbade, andas lawful what he declared lawful. Thereupon ourpeople attacked us, treated us harshly and seducedus from our faith to try to make us go back to theworship of idols instead of the worship of God, andto regard as lawful the evil deeds we once commit­ted. So when they got the better of us, treated usunjustly and circumscribed our lives, and came be­tween us and our religion, we came to your country,having chosen you above all others. Here we havebeen happy in your protection, and we hope that we

shall not be treated unjustly while we are with you,O King." (The Life of Muhammad, P., 151 - 152, Tr.,Alfred Guillaume).

Init ial lythe Prophet was able to win some followers.But the new religion did not serve the interests of theclasses that held power and influence. lt anguishedthem deeply to see that their religion and the entiresystem of hegemony they had built for themselvesaround it, was being questioned. They had no doubtthat if al lowed to f lourish, lslam would destroy theirprivileges and bring them down to the level of thecommoners. This was unacceptable to them. There-fore, they began to oppose lslam and persecute theMuslims. The weak among them, the slaves and thosein the lower strata of the society, became easy targets.They were abused, beaten up, and tortured with suchvengeance that ultimately the Prophet had to allowthem to migrate to other places such as Abyssinia andlater Madinah. Finally, with hopes of the Makkanheathens ever accepting his call receding to zero, hewas himself ordered by Allah to move to Madinahwhose people had shown interest in lslam and hadinvited him there, promising to protect him. But assoon as he stepped on the soil of Madinah, the sur-rounding Jews began to conspire with the Makkansto destroy him and his call. This led to the outbreak

shall not be treated unjustly while we are with you,o King.1I (The life of Muhammad, P., 151 -152, Tr.,Alfred Guillaume).

Initially.the Prophet was able to win some followers.But the new religion did not serve the interests of theclasses that held power and influence. It anguishedthem deeply to see that their religion and the entiresystem of hegemony they had bu iIt for themselvesaround it, was being questioned. They had no doubtthat if allowed to flourish, Islam would destroy theirprivileges and bring them down to the level of thecommoners. This was unacceptable to them. There­fore, they began to oppose Islam and persecute theMuslims. The weak among them, the slaves and thosein the lower strata of the society, became easy targets.They were abused, beaten up, and tortured with suchvengeance that ultimately the Prophet had to allowthem to migrate to other places such as Abyssinia andlater Madinah. Finally, with hopes of the Makkanheathens ever accepting his call receding to zero, hewas himself ordered by Allah to move to Madinahwhose people had shown interest in Islam and hadinvited him there, promising to protect him. But assoon as he stepped on the soil of Madinah, the sur­rounding Jews began to conspire with the Makkansto destroy him and his call. This led to the outbreak

7

of hostilities between the two: the Muslims on the oneside, and the rest of the Arabs spearheaded by theirmost powerful and leading tribe, the Quraysh, on theother. The battles that ensued saw the Muslimsemerge victorious sometimes, while at others it wastheir enemies who triumphed. Finally a peace dealwas struck in the sixth year after migration. This al-lowed free and easy intermixing of Muslims with thenon-Muslims giving the latter free access to the mes-sage of lslam. During the two years that followedmore people had succumbed to the call of lslam thanthey had in the past nineteen years since its birth. Buta short while later, the peace treaty was breached bythe Makkans. The Prophet marched on them with tenthousand followers and Makkah was subdued withoutresistance. The rest of the Arabs, waiting for the out-come of the struggle between the Prophet and thepagan leaders, began to embrace lslam in hundredsand thousands. The Prophet died two years later.

Muhammad's Personality

The personality of Prophet Muhammad, on whom bepeace, is one of the most fascinating in history. Noreformer has been tested with harsher conditions thanhe. Appearing in Arabia when it was passing throughits darkest period, he was given a people that were

I

of hostilities between the two: the Muslims on the oneside, and the rest of the Arabs spearheaded by thei rmost powerful and leading tribe, the Quraysh, on theother. The battles that ensued saw the Muslimsemerge victorious sometimes, while at others it wastheir enemies who triumphed. Finally a peace dealwas struck in the sixth year after migration. This al­lowed free and easy intermixing of Muslims with thenon-Muslims giving the latter free access to the mes­sage of Islam. During the two years that followedmore people had succumbed to the call of Islam thanthey had in the past nineteen years since its birth. Buta short while later, the peace treaty was breached bythe Makkans. The Prophet marched on them with tenthousand followers and Makkah was subdued withoutresistance. The rest of the Arabs, waiting for the out­come of the struggle between the Prophet and thepagan leaders, began to embrace Islam in hundredsand thousands. The Prophet died two years later.

Muhammad's Personality

The personality of Prophet Muhammad, on whom bepeace, is one of the most fascinating in history. Noreformer has been tested with harsher cond itions thanhe. Appearing in Arabia when it was passing throughits darkest period, he was given a people that were

8

considered the lowest of the low in those times. Theywere held in such low esteem that the neighbouringRomans and Persians, who thought them incorrigible,did not wish to expand their rule over them. Also,the Prophet did not enjoy the help and support of hisown people. On the contrary, they opposed himtooth and nail. Nor did he have the nobil i ty on hisside. In fact, one of the complaints of the prominentchieftains was that the Prophet was all the time sur-rounded by, what they considered as, lowly peoplewhose company they detested. Finally, he was op-posed even by the Jews and Christians, to whom aMessenger from Cod was not a new phenomenon.Yet, overcoming the universal opposition to his mis-sion, he was able to transform the unruly desert-dwell-ers into the most civi l ised and dynamic people anyage has produced. Shortly after him the Muslimsdefeated the centuries-old Roman and Persian em-pires, and subduing the best part of the then knownworld, established their own rule, religion, culture,and language that have lasted to this day. No manhas achieved this in history. No doubt, his owncharm ing and very powerful personality played a veryimportant role in this transformation. lt deserves,therefore, closer examination.

considered the lowest of the low in those times. Theywere held in such low esteem that the neighbouringRomans and Persians, who thought them incorrigible,did not wish to expand their rule over them. Also,the Prophet did not enjoy the help and support of hisown people. On the contrary, they opposed himtooth and nail. Nor did he have the nobility on hisside. In fact, one of the complaints of the prominentchieftains was that the Prophet was all the time sur­rounded by, what they considered as, lowly peoplewhose company they detested. Finally, he was op­posed even by the Jews and Christians, to whom aMessenger from God was not a new phenomenon.Yet, overcoming the universal opposition to his mis­sion, he was able to transform the unruly desert-dwell­ers into the most civilised and dynamic people anyage has produced. Shortly after him the Muslimsdefeated the centuries-old Roman and Persian em­pires, and subduing the best part of the then knownworld, established their own rule, religion, culture,and language that have lasted to this day. No manhas achieved this in history. No doubt, his owncharming and very powerful personality played averyimportant role in this transformation. It deserves,therefore, closer examination.

9

III REVELATIONS

What ls Revelation?

Eiuin" revelations are messages of cod to mankindsent down through Prophets. Revelations give a de-tailed description of the qualities and attributes of codin whom man is required to believe and whom he isrequired to serve and worship. In addition, Divinerevelations also contain the code of life on whichdepends people's well-being in this life and salvationin the Hereafter. some of the existing reveared Booksare the Torah (the Pentateuch, or the first five Booksof the old Testament) which was revealed to Musa(Moses), Zabur (Psalms) revealed to Da,ud (David),/niil (the New Testament) revealed to ,lsa

flesus), andfinaf ly, the Qur'an, revealed to Muhammad, (peacebe upon him and on all prophets).

What Occasioned A New Revelation?

The Qur'an tells us that its revelation was occasionedby the corruption's that previous messages of Codsuffered at the hands of their fof fowers. The Torah forinstance has been re.written entirely from memory

l0

III REVELAliONS

What Is Revelation?

@ivine revelations are messages of God to mankindsent down through Prophets. Revelations give a de­tailed description ofthe qualities and attributes ofGodin whom man is required to believe and whom he isrequired to serve and worship. In addition, Divinerevelations also contain the code of life on whichdepends people's well-being in this life and salvationin the Hereafter. Some of the existing revealed Booksare the Torah (the Pentateuch, or the first five Booksof the Old Testament) which was revealed to Musa(Moses), Zabur (Psalms) revealed to Da'ud (David),/njiJ (the New Testament) revealed to 'Isa (Jesus), andfinally, the Qur'an, revealed to Muhammad, (peacebe upon him and on all Prophets).

What Occasioned A New Revelation?

The Qur'an tells us that its revelation was occasionedby the corruption's that previous messages of Godsuffered at the hands of their followers. The Torah forinstance has been re-written entirely from memory

10

after it was lost for a long period. lt contains storiesof Prophets getting drunk (Cenesis, 9:20), others hav-ing sexual intercourse with none other than their owndaughters (Cen., 20:30-38), and yet others worship-ping idols (1 Kings, 1 1 :1-8). Even the concept of theOne Universal Cod had been replaced by that ofYahweh, the national Cod of theJews. Max l. Dimontthe well known Jewish scholar writes in his famouswork "Jews, Cod and History': "The final fusion ofthe five books of Moses, called the Pentateuch, (theOld Testament) occurred around 450 B.C. - in otherwords, eight to sixteen hundred years after some ofthe events narrated in them took place." This time lagobviously led to many errors and interpolations creep-ing into the text, which led to innovations in religiouspractices, warranting the raise of a new Prophet witha new revelation.

It was Jesus Christ, peace be upon him, who was sentto reform Judaism, reinstall the rule of Divine Law asstated in the Torah, and sweep away all innovationsintroduced after Moses. But he was rejected by themajority who tried to get him crucif ied. But AllahMost High raised him to the heavens alive. He de-parted saying: "Neverthe/ess, I tell you the truth; it isexpedientfor you that I go away; for if I go not away,the Comforter will not come unto you; but if I depart,

l l

after it was lost for a long period. It contains storiesof Prophets getting drunk (Genesis, 9:20), others hav­ing sexual intercourse with none other than their owndaughters (Gen., 20:30-38), and yet others worship­ping idols (1 Kings, 11:1-8). Even the concept of theOne Universal God had been replaced by that ofYahweh, the national God ofthe jews. Max I. Dimontthe well known jewish scholar writes in his famouswork "Jews, God and History": "The final fusion ofthe five books of Moses, called the Pentateuch, (theOld Testament) occurred around 450 B.C. - in otherwords, eight to sixteen hundred years after some ofthe events narrated in them took place." This time lagobviously led to many errors and interpolations creep­ing into the text, which led to innovations in religiouspractices, warranting the raise of a new Prophet witha new revelation.

It was jesus Christ, peace be upon him, who was sentto reform judaism, reinstall the rule of Divine Law asstated in the Torah, and sweep away all innovationsintroduced after Moses. But he was rejected by themajority who tried to get him crucified. But AllahMost High raised him to the heavens alive. He de­parted saying: "Nevertheless, I tell you the truth; it isexpedient for you that I go away; for if I go not away,the Comforter will not come unto you; but if I depart,

11

I will send him unto you." (John, 16:h. F-|e was ofcourse referring to Muhammad, may Allah's peaceand blessings be upon him.

The message revealed to Jesus was also distorted byhis followers. This happened primarily because themessage revealed to him did not survive in its originalform. What are known as the Cospels of Matthew,Mark, Luke and John (the New Testament) are not thewrit ings either of Christ, or of Christ 's Apostles. Theyare works of later and obscure authors and the earliestof them was probably committed to writing at leasthalf a century after Jesus Christ, if not later. Even theoriginals of these Cospels have not survived. Theoldest manuscript (which dates around 1 35 years afterf esus) is in ancient Creek, which was not the languageof either Christ or his Apostles. Therefore, it cannotbe said about any portion of the Cospels with certaintythat it is the word of God.

The following is a statement from "The Jerome BiblicalCommentary," a voluminous work which has beenprepared by leading Catholic and Protestant scholars:"The term "divine inspiration of Scripture" denotesthe special influence of God upon the human writersof the Bible, an influence of such a nature that Codis said to be the author of the biblical books" (p., 500).

t 2

I will send him unto you." (John, 16:7). He was ofcourse referring to Muhammad, may Allah's peaceand blessings be upon him.

The message revealed to jesus was also distorted byhis followers. This happened primarily because themessage revealed to him did not survive in its originalform. What are known as the Gospels of Matthew,Mark, Luke and john (the New Testament) are not thewritings either of Christ, or of Christ's Apostles. Theyare works of later and obscure authors and the earliestof them was probably committed to writing at leasthalf a century after Jesus Christ, if not later. Even theoriginals of these Gospels have not survived. Theoldest manuscript (which dates around 135 years afterjesus) is in ancient Greek, which was not the languageof either Christ or his Apostles. Therefore, it cannotbe said about any portion ofthe Gospels with certaintythat it is the word of God.

Thefollowing is astatement from "Thejerome BiblicalCommentary," a voluminous work which has beenprepared by leading Catholic and Protestant scholars:"The term "divine inspiration of Scripture" denotesthe special influence of God upon the human writersof the Bible, an influence of such a nature that Godis said to be the author of the biblical books" (p., 500).

12

This is to say that they admit that these are not theactual words of Cod but only written under the divineguidance. The same work states further: "AlthoughCod is the author of Sacred Scripture, it is also truethat human beings made their own genuine contribu-tion to the production of the sacred books - a pointfirmly stated by (Pope) Pius Xll in Divino AfflanteSpir i tu" (p. , 503).

Thus, the loss of the original revelation, and the factthat Jesus Christ was worshipped in place of the OneCod, necessitated a fresh revelation. lt was sent downabout 600 years after Jesus and is in our hands todayin the form of the Qur'an. As against the previouslyrevealed books, the Qur'an has been preserved in itsoriginal form. A well known Arabist, Arthur J. Ar-berry, writes in the foreword to his work "The KoranInterpreted": "Apart from certain orthographicalmodif icat ions of the or iginal ly somewhat pr imit ivemethod of writ ing, intended to render unambiguousand easy the task of reading and recitation, the Koranas printed in the twentieth century is identical withthe Koran as authorised by Uthman more than 1, 400years ago."

Uthman (ra), i t may be noted, was the third caliphafter Muhammad, peace be upon h im, who got copies

l 3

This is to say that they admit that these are not theactual words of God but only written under the divineguidance. The same work states further: "AlthoughGod is the author of Sacred Scripture, it is also truethat human beings made their own genuine contribu­tion to the production of the sacred books - a pointfirmly stated by (Pope) Pius XII in Divino AfflanteSpiritu" (p., 503).

Thus, the loss of the original revelation, and the factthat Jesus Christ was worshipped in place of the OneGod, necessitated a fresh revelation. It was sent downabout 600 years after Jesus and is in our hands todayin the form of the Qur'an. As against the previouslyrevealed books, the Qur'an has been preserved in itsoriginal form. A well known Arabist, Arthur J. Ar­berry, writes in the foreword to his work "The KoranInterpreted": "Apart from certain orthographicalmodifications of the originally somewhat primitivemethod of writing, intended to render unambiguousand easy the task of reading and recitation, the Koranas printed in the twentieth century is identical withthe Koran as authorised by Uthman more than 1, 400years ago."

Uthman (ra), it may be noted, was the third caliphafter Muhammad, peace be upon him, who got copies

13

of the original compilation circulated widely in theworld of lslam.

t4

of the original compilation circulated widely in theworld of Islam.

14

IV THE QUR'AN

What ls The Glur'an?

m.Ll he Qur'an is the final Revelation of Cod to man. ltwas revealed to the final Prophet, Muhammad, onwhom be peace. lts main topics are: the Existence ofCod, the Unity of His Being; His eualit ies and Attrib-utes, episodes from the lives of the prophets that weresent to various nations with the special emphasis onthe account of the struggle between them and thosewho rejected them, the uftimate outcome of the re-jection of God's rnessage; the principles of a good andvirtuous life; the frame-work of rules and regulationsfor organising personal, family, and community l i fe,the return to cod, the setting up of the scale and thejudgement of each man's faith and deeds on the Dayof Resurrection and Reckoning followed by entry intoeverlasting Heaven or Hell. The eur,an also men-tions in passing some historical truths, scientific facts,makes observations on natural phenomena andprophesizes certain events.

Here are some examples of eur'anic revelations. Thefirst chapter says:

l 5

IV THE QUR'AN

What Is The Qur'an?

lrhe Qur'an is the final Revelation of God to man. Itwas revealed to the final Prophet, Muhammad, onwhom be peace. Its main topics are: the Existence ofGod, the Unity of His Being; His Qualities and Attrib­utes, episodes from the lives of the Prophets that weresent to various nations with the special emphasis onthe account of the struggle between them and thosewho rejected them, the ultimate outcome of the re­jection of God's message; the principles of agood andvirtuous life; the frame-work of rules and regulationsfor organising personal, family, and community life,the return to God, the setting up of the Scale and thejudgement of each man's faith and deeds on the Dayof Resurrection and Reckoning followed by entry intoeverlasting Heaven or Hell. The Qur'an also men­tions in passing some historical truths, scientific facts,makes observations on natural phenomena andprophesizes certain events.

Here are some examples of Qur'anic revelations. Thefirst chapter says:

15

"ln the name of Atlah, the Compassionate, the Merciful'

flffpraise 6e toAffafr, tfre Lor[of Worffs.rITu Cotnpassiorute, tfic frlercifu[

Lor[ of tfic, Da1 of Tu[gemcnt-Itfiee atorc f,o we worsfitp, arrtlfrl hefp atonr [o we seefr

Suilt tu to tfre straigfrt Patfr.Itfre patfr of tfrose tftou fras favoure['Not of tfiose tfint earnedllfry aryer, nor of tfrose tfrnt fost tfreeloyJ'

One of the shortest chapter of the Qur'an says:

"In tfre nrtmr of Attafr, tfte ComPf,ssiotute, the fulercifu[

'(I swear) $y tfre fiffia.IltritJ fuIan is in Peri[Saae tftose wfro 6e[iwed anl fr[ goof feeds. (Ani saae) tftose

tfut enj oin^e I t fr e llrut fi an"d e ryi o irc d p e rs w e r4 nc e' " (C frnp t e t103)

The following piece is the f irst part of a chapter entit led

"The Sun":

l 6

"In the name of Allah, the Compassionate, the Merciful.

;4.[[praise 6e to ;4.ffali, tlie LordofWorCdS.

fJ1ie Compassionate, tlie :Merciful

Lordof tlie ClJay ofJudgement. .lJ1iee alone do we worsliip, andlJ1iy liefp alone do we seeR.:.

guide us to tlie straiglit patli.

lJ1ie patli oftliose lJ1iou lias favoured.

:Not oftliose tliat eamedrzTiy anger, norofthose tliat Cost tlieWay."

One of the shortest chapter of the Qur'an says:

"In tlie name ofjtffali, the Compassionate, the :Merciful

rI swear) (By tlie rrime.

Verify :Man is in perilSave tliose who 6e[ievedanddidgooddeeds. (JIntfsave) those

qJUzt enjoinedtlie rr'rutli andenjoinedperseverance. " (Cliapter:103)

The following piece is the first part ofa chapter entitled"The Sun":

16

"In tfic nnme ofAtkt tfic gompassionnte, tfie fuIercifuf

'81 tfic sun antrits moming firigfttnesson[ 6J tfte moonwfi.en sfrcfo[Iaws it,arr[ q tfie day wfrpn it dispfuys itn r[ b tfrc nigfit wfren it ensfrrouf,s it!{fi tfu freaven antrI{im wfro Suitt itn t[ fu tfrc eartft arr[ 6J I{im wfto e4enfef it!cBy tfrc sout, an^[t{imwfro perfecte[itantrhupire[ jt.(witfr conscicnce ofl wfrat is wrongfor it an[(wtut ts) rwttt!

Wosperous is fie wfio punfics it,

anf,faitefis frc wfio sef,uces it."

The Ghallenge of the Qur'an.

Many questions can be raised about the Qur'an.What is the proof that it is the revelation of Cod?Maybe Muhammad made it up himself. Also, if theprevious revelations have been tampered, what is theproof that the Qur'an has been preserved as it wasrevealed?

The answer to the first question is a counter-question.ls there another example in history of an unletteredman producing a l i terary masterpiece? lts great relig-

l 7

''In tfie mzme ofAlCali, tfie CompassioTUlte, tlie :MercifuL

ItBy tlie sun antiits momino 6riglitness

and6y tlie moon wfien sfiefo«OWs it,

and6y tfie tfay wfien it d'ispCays it

and6y tlie nifjlit when it enshrouds it!

<By tlie fieaven antiHim who 6ui{t it

and6y tlie earth and'6y Jfim who eJ(J:end'ed'it!

<By tfie sou£, andJfim who perfected'itand'inspired'it (witli conscience of) wliat is wrono for it atuf(what zs) right!Prosperous is he who purifies it,and'fai£ed' is fie who seduces it. /I

The Challenge of the Qur'an.

Many questions can be raised about the Qur/an.What is the proof that it is the revelation of God?Maybe Muhammad made it up himself. Also, if theprevious revelations have been tampered, what is theproof that the Qur'an has been preserved as it wasrevealed?

The answer to the first question is a counter-question.Is there another example in history of an unletteredman producing a literary masterpiece? Its great relig-

17

ious merit apart, the Qur'an has been acknowledgedas an unparalleled piece of Arabic literature. Howcould Muhammad, who received no education, whocould not even read and write, and who producednothing ti l l the age of 40, suddenly come up with anall-time masterpiece, and at one stroke?

There is evidence galore to prove that neither Muham-mad nor any other human could have authored thisBook. Before discussing any of it, let us look into the

Qur'an itself to find out how it clears these doubts.

We find that the Qur'an repeatedly asserts that it is noman's writ ing but a direct revelation of Cod. lt alsotells us that Allah Himself has undertaken to preserveit in its original form. To further its claim it challengesits readers that if they are in any doubt about its Divineorigin, then they may produce another writ ing equalto it in merit. The logic behind this challenge shouldbe obvious. lf this Book is not Cod's revelation buta product of human mind, then, what is possible forone man is possible for another. lf the challengecannot be answered by one set of people it can beanswered by another set of people. lf it is not an-swered in one age, it will be answered in another.And the challenge is simply to produce three verses,or a single chapter of equal merit. But if i t could not

18

ious merit apart, the Qur'an has been acknowledgedas an unparalleled piece of Arabic literature. Howcould Muhammad, who received no education, whocould not even read and write, and who producednothing till the age of 40, suddenly come up with anall-time masterpiece, and at one stroke?

There is evidence galore to prove that neither Muham­mad nor any other human could have authored thisBook. Before discussing any of it, let us look into theQur'an itself to find out how it clears these doubts.

We find that the Qur'an repeatedly asserts that it is noman's writing but a direct revelation of God. It alsotells us that Allah Himself has undertaken to preserveit in its original form. To further its claim it challengesits readers that if they are in any doubt about its 0 ivineorigin, then they may produce another writing equalto it in merit. The logic behind this challenge shouldbe obvious. If this Book is not God's revelation buta product of human mind, then, what is possible forone man is possible for another. If the challengecannot be answered by one set of people it can beanswered by another set of people. If it is not an­swered in one age, it will be answered in another.And the challenge is simply to produce three verses,or a single chapter of equal merit. But if it could not

18

be done in 14 hundred years - and it has not beendone - then it must be admitted that it is of Divineorigin. The challenge of course remains open to thisday.

Nonetheless, other than the challenge, which we can-not ignore, we present some other reasons to demon-strate why Qur'an could not have been written byMuhammad, or, by any other human.

PREDIGTIONS OF THE QUR'AN

About Arabs and lslam

Dur,ing its revelation, which took 23 years to com-plete, the Qur'an made several predictions of theultimate destruction of those who opposed its mes-sage. When revealed, the predictions sounded awishful thinking as the response to the Prophet's mes-sage had been far from encouraging. During the first2O of the 23 years of his Apostolic mission he couldwin very few people to his side. However, one pre-diction was so clear and specific that it can be givenno other explanation except Divine.

l 9

be done in 14 hundred years - and it has not beendone - then it must be admitted that it is of Divineorigin. The challenge of course remains open to thisday.

Nonetheless, other than the challenge, which we can­not ignore, we present some other reasons to demon­strate why Qur'an could not have been written byMuhammad, or, by any other human.

PREDICTIONS OF THE QUR'AN

About Arabs and Islam

During its revelation, which took 23 years to com­plete, the Qur'an made several predictions of theultimate destruction of those who opposed its mes­sage. When revealed, the predictions sounded awishful thinking as the response to the Prophet's mes­sage had been far from encouraging. During the first20 of the 23 years of his Apostolic mission he couldwin very few people to his side. However, one pre­diction was so clear and specific that it can be givenno other explanation except Divine.

19

In the sixth year after migration from Makkah to Mad-inah, the Prophet set out with about seven hundredfollowers for Makkah with the intention to performthe lesser pilgrimage known in Arabic as 'Umrah. Hewas stopped by the Quraysh outside Makkah at aplace called Hudaibiyyah and refused entry to theholy city. This was against all prevalent rules. Nev-ertheless the Prophet applied for peace. lt was ac-cepted. But the conditions set by the Quraysh wereso humiliating that some senior Companions ex-pressed their strong displeasure. One of the condi-tions was that the Muslims would return from wherethey came without performing the pilgrimage. For thatthey would have to come the next year.

But truly speaking the Muslims had no choice. Theywere too weak against the pagan Arabs. During thosedays the Prophet saw in a dream that he would enterMakkah triumphantly and also received revelationconfirming his vision. lt said: "Truly has Allah fulf i l ledthe vision He showed to His Messenger. You shallsurely enter the Holy Mosque, with Allah's Will, insecurity, (some of you) shaving your heads, (others)cutting (their hair) short, not fearing (anyone)" ffheQur'an - 48: 271. The prophecy, however, seemedimpossible of fulf i lment. The Prophet then had withhim seven hundred men and perhaps tw'ice as many

?0

In the sixth year after migration from Makkah to Mad­inah, the Prophet set out with about seven hundredfollowers for Makkah with the intention to performthe lesser pilgrimage known in Arabic as 'Umrah. Hewas stopped by the Quraysh outside Makkah at aplace called Hudaibiyyah and refused entry to theholy city. This was against all prevalent rules. Nev­ertheless the Prophet appl ied for peace. It was ac­cepted. But the conditions set by the Quraysh wereso humiliating that some senior Companions ex­pressed their strong displeasure. One of the condi­tions was that the Muslims would return from wherethey came without performing the pi Igrimage. For thatthey would have to come the next year.

But truly speaking the Muslims had no choice. Theywere too weak against the pagan Arabs. During thosedays the Prophet saw in a dream that he would enterMakkah triumphantly and also received revelationconfirming his vision. It said: "Truly has Allah fulfilledthe vision He showed to His Messenger. You shallsurely enter the Holy Mosque, with Allah's Will, insecurity, (some of you) shaving your heads, (others)cutting (their hair) short, not fearing (anyone)" [TheQur'an - 48: 27]. The prophecy, however, seemedimpossible of fulfilment. The Prophet then had withhim seven hundred men and perhaps twice as many

20

able bodied men at Madinah. As against this theChristians of Najran alone were capable of raising anarmy of a hundred thousand soldiers at short notice.And the Christians were not the most numerous peo-ple in Arabia, nor were they the most powerful. Asingle tribe, the Banu Hawazin, devoid of the help ofQuraysh, was able to raise 22,OOA people against theProphet two years later. The Makkans themselves hadcasually collected an army of 20,000 to raid Madinahan year earlier. Had the Makkans, Jews and othertribes wanted, they could have jointly raised an armyof a quarter mil l ion against the Muslims, although,just 10,000 would have been sufficient to wipe Mad-inah off the map. With such an imbalance of power,what chance did the ageing Prophet, then 59, have ofentering Makkah triumphant? But, true to the predic-tion, it did happen. ln just two years Makkah wassubdued without resistance. No human could haveforeseen this turn of events.

About The Romans

The above was a prophecy in the Qur'an concerningan event in Arabia. But Arabia was a remote cornerof the then known world, known to the outsiders forits hungry, ferocious, untamed desertdwellers. Thecivilised world was divided into two major powers.

2 l

able bodied men at Madinah. As against this theChristians of Najran alone were capable of raising anarmy of a hundred thousand soldiers at short notice.And the Christians were not the most numerous peo­ple in Arabia, nor were they the most powerful. Asingle tribe, the Banu Hawazin, devoid of the help ofQuraysh, was able to raise 22,000 people against theProphet two years later. The Makkans themselves hadcasually collected an army of 20,000 to raid Madinahan year earlier. Had the Makkans, Jews and othertribes wanted, they could have jointly raised an armyof a quarter million against the Muslims, although,just 10,000 would have been sufficient to wipe Mad­inah off the map. With such an imbalance of power,what chance did the ageing Prophet, then 59, have ofentering Makkah triumphant? But, true to the predic­tion, it did happen. In just two years Makkah wassubdued without resistance. No human could haveforeseen this turn of events.

About The Romans

The above was a prophecy in the Qur'an concerningan event in Arabia. But Arabia was a remote cornerof the then known world, known to the outsiders forits hungry, ferocious, untamed desert-dwellers. Thecivilised world was divided into two major powers.

21

Both vast, powerful, and several centuries old: theRoman and the Persian. The Romans (known by thelater historians as the Byzantine) ruled over some partsof Europe, the whole of Syria, Pafestine, Egypt, andNorth Africa. The Persian Empire had its roots inPersia. The two super powers of the time had longbeen warring with each other in an effort to expandterritories. Lately, the Persians were particularly suc-cessful under the greatest of their emperors Chosroesll who had begun his campaigns against the Romansearly in the seventh century of the Christian era (Mu-hammad was then about 30 years old and not yet aProphet). Chosroes tore through the Roman defencesand within 30 years reduced the illustrious empire toshambles having wrested away the best part of Syria,Palestine, Egypt and all the areas below the Capital ofthe empire, Constantinople (today's lstanbul).

Twelve of the thirty years of victory-filled campaignsof Chosroes were conducted during the reign of theRoman emperor Heraclius, who, being more a manof the pleasantries of the palace than the battlefields,watched with complete helplessness the destructionof his empire. The greatest blow came when thePersians wrested from his hands Jerusalem and carriedaway the relics of the holy city to Persia, includingthe "Holy Cross," on which Christ was supposed to

72

Both vast, powerful, and several centuries old: theRoman and the Persian. The Romans (known by thelater historians as the Byzantine) ruled over some partsof Europe, the whole of Syria, Palestine, Egypt, andNorth Africa. The Persian Empire had its roots inPersia. The two super powers of the time had longbeen warring with each other in an effort to expandterritories. Lately, the Persians were particularly suc­cessful under the greatest of their emperors ChosroesII who had begun his campaigns against the Romansearly in the seventh century of the Christian era (Mu­hammad was then about 30 years old and not yet aProphet). Chosroes tore through the Roman defencesand within 30 years reduced the illustrious empire toshambles having wrested away the best part of Syria,Palesti ne, Egypt and all the areas below the Capital ofthe empire, Constantinople (today's Istanbul).

Twelve of the thirty years of victory-filled campaignsof Chosroes were conducted during the reign of theRoman emperor Heraclius, who, being more a manof the pleasantries of the palace than the battlefields,watched with complete helplessness the destructionof his empire. The greatest blow came when thePersians wrested from his hands Jerusalem and carriedaway the relics of the holy city to Persia, includingthe "Holy Cross,lI on which Christ was supposed to

22

have been crucified. lt was at this juncture that theProphet, then in his 4th or 5th year of Apostleship,received the followirig astonishing prediction: "AIif.Lam. Mim.Ihe Romans have been defeated, in (theIand) /owest on earth. But after (this) defeat af theirsthey will soon be victorious. Within a few years. WithAllah is the decision , in the past and in the future.On that day shall the faithful reioice" (Ch. AI-Rum:1-4).

Referring to this prediction the famous English histo-rian Edward Cibbon (1737-17941wrote the followinglines in the great historical work of the eighteenthcentury, "The Decline And Fall Of The Roman Em-pire" (vol . 5 P., 79, London, '1911):

'At the time when the prediction is said to have beendelivered, no prophecy could be more distant fromits accomplishment, since the first twelve years ofHeraclius announced the approaching dissolution ofthe empire."

But then something happened. Heraclius changed.Assuming the role of a hero, and borrowing all thegold that the churches could lend him, he set sailquietly into the Mediterranean Sea with a small bandof soldiers. He landed at the shores of Svria and

have been crucified. It was at this juncture that theProphet, then in his 4th or 5th year of Apostleship,received the following astonishing prediction: "Alif.Lam. M7m. The Romans have been defeated, in (theland) lowest on earth. But after (this) defeat of theirsthey will soon be victorious. Within a few years. WithAllah is the decision, in the past and in the future.On that day shall the faithful rejoice" (Ch. AI-Rum:1-4).

Referring to this prediction the famous English histo­rian Edward Gibbon (1737-1794) wrote the followinglines in the great historical work of the eighteenthcentury, "The Decline And Fall Of The Roman Em­pire" (vol. 5 P., 79, London, 1911):

"At the time when the prediction is said to have beendelivered, no prophecy could be more distant fromits accomplishment, since the first twelve years ofHeraclius announced the approaching dissolution ofthe empire."

But then something happened. Heraclius changed.Assuming the role of a hero, and borrowing all thegold that the churches could lend him, he set sailquietly into the Mediterranean Sea with a small bandof soldiers. He landed at the shores of Syria and

23

defeated the Persian army sent to intercept him. Hemarched on carrying in the process his victoriousarmies as far as the royal cities of Casbin and lspahan,which had never been approached by a Roman em-peror before. There he faced the largest ever-Persianarmy, so fearful that his bravest veterans were leftspeechless with awe. Although he knew nothing ofthe prophecy of the Qur'an, Heraclius addressed hiscommanders in prophetic words: "Be not terrified bythe multitude of your foes. With the aid of Heaven,one Roman may triumph over a thousand barbarians."The victory was his. The decisive battle was atNinevah. And a little later he recovered the "HolyCross." In seven years Heraclius had liberated all theprovinces that had been lost in thirty years. The pre-diction of the Qur'an had come true. Andastonishingly again, Heraclius went back to the sameold life of pleasure and ease, forcing Cibbon to state:

"Of the characters conspicuous in history, that ofHeraclius is one of the most extraordinary and in-consistent. In the "first and last years" of a longreign, the emperor appears to be the slave of sloth,of pleasure, and of superstition, the careless andimpotent spectator of public calamities."

24

defeated the Persian army sent to intercept him. Hemarched on carrying in the process his victoriousarmies as far as the royal cities of Casbin and Ispahan,which had never been approached by a Roman em­peror before. There he faced the largest ever-Persianarmy, so fearful that his bravest veterans were leftspeechless with awe. Although he knew nothing ofthe prophecy of the Qur'an, Heraclius addressed hiscommanders in prophetic words: "Be not terrified bythe multitude of your foes. With the aid of Heaven,one Roman may triumph over a thousand barbarians."The victory was his. The decisive battle was atNinevah. And a little later he recovered the "HolyCross." In seven years Heraclius had liberated all theprovinces that had been lost in thirty years. The pre­diction of the Qur'an had come true. Andastonishingly again, Heraclius went back to the sameold life of pleasure and ease, forcing Gibbon to state:

"Of the characters conspicuous in history, that ofHeraclius is one of the most extraordinary and in­consistent. In the "first and last years" of a longreign, the emperor appears to be the slave of sloth,of pleasure, and of superstition, the careless andimpotent spectator of public calamities."

24

It was as if Heraclius had woken up from his slothonly to fulfil the prophecy of the Qur'an.

Miracles of Scientific Nature

The Qur'an is a Book of guidance and not a treatiseon science. But it does make passing references toscientif ic and natural phenomena. How do thesestatements sound, after a thousand and four hundredyears? They should seem outdated. But that's not thecase.

Embryology: A Muslim scholar, Sheikh Abdul MajeedZindani, says he gathered together those verses of theQur'an that speak of the process of human concep-tion, development and birth, put them in order, andshowed the collection to a world-known Professor ofembryology, seeking his opinion. The scientist toldhim that if Sheikh Zindani wrote an article on embry-ology, basing it entirely on the material he had onhand, no one would believe that it is from a book 14centuries old!

25

It was as if Heraclius had woken up from his slothonly to fulfil the prophecy of the Qur'an.

Miracles of Scientific Nature

The Qur'an is a Book of guidance and not a treatiseon science. But it does make passing references toscientific and natural phenomena. How do thesestatements sound, after a thousand and four hundredyears? They should seem outdated. But that's not thecase.

Embryology: A Musl im scholar, Sheikh Abdul MajeedZindani, says he gathered together those verses of theQur'an that speak of the process of human concep­tion, development and birth, put them in order, andshowed the collection to a world-known Professor ofembryology, seeking his opinion. The scientist toldhim that if Sheikh Zindani wrote an article on embry­ology, basing it entirely on the material he had onhand, no one would believe that it is from a book 14centuries old!

25

Barriers in the Sea: In several places the Qur'an statesthat Allah has placed a barrier between the seas. Forinstance: "He has set free the two seas so that theymight meet; yet between them is a barrier which theymay not transgress" (ch. 55, verses 19&20). Similarstatements appear in verse 61 of Chailter 27. Nowverses of this kind had remained enigmatic unti l thevery modern times when it was discovered that whena strait separates two seas, as the Red sea is separatedfrom the Indian Ocean by the Strait of Bab Al-Mandab,the two seas are distinctly separated from each otherso that both the physical and chemical properties ofthe two waters, as well as the maritime life in boththe seas is distinctly different from the other. The straitacts as a wall clearly separating the two into differentmarit ime worlds.

Some scholars who have studied the Qur'an and com-pared its statements on scientific matters with thosein other revealed literatures, such as Dr. Maurice Bu-caille who is a French surgeon, have reached inter-est ing conclusions concerning the Divine or igin of theholy Qur'an and the interpolations of the previousrevelat ions. Dr. Bucai l le has publ ished the f indingsof his studies in a book called: "The Bible, the Qur'an,and Science" ("La Bible, le Coran et /e Science" first

26

Barriers in the Sea: In several places the Qur'an statesthat Allah has placed a barrier between the seas. Forinstance: "He has set free the two seas so that theymight meet; yet between them is a barrier which theymay not transgress" (ch. 55, verses 19&20). Similarstatements appear inverse 61 of Chapter 27. Nowverses of this kind had remained enigmatic until thevery modern times when it was discovered that whena strait separates two seas, as the Red sea is separatedfrom the Indian Ocean by the Strait of Bab AI-Mandab,the two seas are distinctly separated from each otherso that both the physical and chemical properties ofthe two waters, as well as the maritime life in boththe seas is distinctly different from the other. The straitacts as a wall clearly separating the two into differentmaritime worlds.

Some scholars who have studied the Qur'an and com­pared its statements on scientific matters with thosein other revealed literatures, such as Dr. Maurice Bu­caille who is a French surgeon, have reached inter­esting conclusions concerning the Divine origin of theholy Qur'an and the interpolations of the previousrevelations. Dr. Bucaille has published the findingsof his studies in a book called: "The Bible, the Qur'an,and Science" ("La Bible, Ie Coran et Ie Science" first

26

published in French in May 1976). He states hisconclusions in the fol lowing words:

'What initially strikes the reader confronted for thefirst time with a text of this kind is the sheer abun-dance of subjects discussed: the Creation, astron-omy, the explanation of certain matters concerningthe earth, the animal and vegetable kingdoms, hu-man reproduction, etc. Whereas monumental er-rors are to be found in the Bible, I could not find asingle error in the Qur'an. I had to stop and askmyself: if a man was the author of the Qur'an, howcould he have written facts in the seventh centuryA.D. that today are shown to be in keeping withmodern scientific knowledge" (p., 120, English edi-tion, American Trust Publication, 1979).

Here is further evidence from another authority inscience. This is from Keith L. Moore, Professor ofAnatomy and Associate Dean, Basic Sciences, Uni-versity of Toronto, Canada. He writes in his book:"The Developing Human" (Saunders, 1982):

"lt is cited in the Koran...that human beings areproduced from a mixture of secretion from the maleand the female. Several references are made to thecreation of a human being from a sperm-drop and it

27

published in French in May 1976). He states hisconclusions in the following words:

'What initially strikes the reader confronted for thefirst time with a text of this kind is the sheer abun­dance of subjects discussed: the Creation, astron­omy, the explanation of certain matters concerningthe earth, the animal and vegetable kingdoms, hu­man reproduction, etc. Whereas monumental er­rors are to be found in the Bible, I could not find asingle error in the Qur'an. I had to stop and askmyself: if a man was the author of the Qur'an, howcould he have written facts in the seventh centuryA.D. that today are shown to be in keeping withmodern scientific knowledge" (p., 120, English edi­tion, American Trust Publication, 1979).

Here is further evidence from another authority inscience. This is from Keith L. Moore, Professor ofAnatomy and Associate Dean, Basic Sciences, Uni­versity of Toronto, Canada. He writes in his book:"The Developing Human" (Saunders, 1982):

"It is cited in the Koran...that human beings areproduced from a mixture of secretion from the maleand the female. Several references are made to thecreation of a human being from a sperm-drop and it

27

is also suggested that the resulting organism settlesin the woman like a seed, six days after its begin-ning." (The Human blastocyst begins to implantabout six days after fertilisation). The Koran, (andthe Prophet's sayings) also state that the sperm dropdevelops into a "clot of congealed blood" (an im-planted blastocyst or a spontaneously aborted con-ceptus would resemble a blood clot). Reference isalso made to the leech-like appearance of the em-bryo..."

These are just a few of the instances from the Qur'anwhich demonstrate that we will encounter very seri-ous problems in explaining the contents of the Qur'anif we assume that Muhammad is its author.

28

is also suggested that the resulting organism settlesin the woman like a seed, six days after its begin­ning:' (The Human blastocyst begins to implantabout six days after fertilisation). The Koran, (andthe Prophet's sayings) also state that the sperm dropdevelops into a "clot of congealed blood" (an im­planted blastocyst or a spontaneously aborted con­ceptus would resemble a blood clot). Reference isalso made to the leech-like appearance of the em­bryo..."

These are just a few of the instances from the Qur'anwhich demonstrate that we will encounter very seri­ous problems in explaining the contents of the Qur'anif we assume that Muhammad is its author.

28

V ISLAM

What is lslam?

[n this simplest term: "lslam is submission with loveto the Wi l l of Allah. " l t can also be defined as the sumof those truths to which Cod's Messengers have in-vited mankind since times immemorial. In practicalterms and in the words of an ancient scholar, lmamShatibi: "lslam is the system by which a man is per-suaded to submit to Allah, in that area of his existencein which he enjoys free wil l , just as he is alreadysubmitted in the area in which he has no choice butto l ive by his instincts." The word lslam also signif iespeace. And so it can also be defined as a system oflife and a code of practice that puts man at peace withAllah and with His creation. Prophet Muhammad, onwhom be peace has defined "the Muslim as one fromwhose hands and tongue other Musl ims are at peace. "Let us now look at some of the practical aspects ofls lam.

29

V ISLAM

What is Islam?

TIn this simplest term: "Islam is submission with loveto the Wi II of Allah." It can also be defined as the sumof those truths to which God's Messengers have in­vited mankind since times immemorial. In practicalterms and in the words of an ancient scholar, ImamShatibi: "Islam is the system by which a man is per­suaded to submit to Allah, in that area of his existencein which he enjoys free will, just as he is alreadysubmitted in the area in which he has no choice butto live by his instincts." The word Islam also signifiespeace. And so it can also be defined as a system ofIife and a code of practice that puts man at peace withAllah and with His creation. Prophet Muhammad, onwhom be peace has defined "the Musl im as one fromwhose hands and tongue other Musl ims are at peace."Let us now look at some of the practical aspects ofIslam.

29

The Pillars of lslam

Apart from being a faith, lslam is also a system of life,fol lowing which the indiv idual and the communityare required to organise their lives. Therefore, thereare many things in lslam that are obligatory: thosewithout which neither the faith is complete, nor theresponsibility of being a Muslim can be shouldered.Of these obligations, five are of utmost importance.They are traditionally known as the five pillars oflslam, i.e., those on and around which the edif ice off sf am is built. They are 1 . Faith, 2. Salah (the five dailyPrayers), 3. Zakah (or the welfare due), 4. Fasts and,5. Haii.

Faith: lt is the declaration, (shahadah in Arabic) that"There is no god save Allah (the One Cod), and (that)Muhammad is His Messenger."

Salah (Prayers): Every believer in lslam is required topray five times every day: before dawn, at noon, mid-afternoon, sunset, and at nightfall. Although it isobligatory for men to offer the prayers in the mosquein congregation, the Prayers can be offered anywhere.

Zakah (Ihe Weffareduel: Zakah is the welfar+.dueoffered in the way of Allah to secure His pleasure and

30

The Pillars of Islam

Apart from being a faith, Islam is also a system of life,following which the individual and the communityare required to organise their lives. Therefore, thereare many things in Islam that are obligatory: thosewithout which neither the faith is complete, nor theresponsibility of being a Muslim can be shouldered.Of these obligations, five are of utmost importance.They are traditionally known as the five pillars ofIslam, i.e., those on and around which the edifice ofIslam is built. They are 1. Faith, 2. Salah (the five dailyPrayers), 3. Zakah (or the welfare due), 4. Fasts and,5. Hajj.

Faith: It is the declaration, (shahadah in Arabic) that"There is no god save Allah (the One God), and (that)Muhammad is His Messenger."

Salah (Prayers): Every believer in Islam is required topray five times every day: before dawn, at noon, mid­afternoon, sunset, and at nightfall. Although it isobligatory for men to offer the Prayers in the mosquein congregation, the Prayers can be offered anywhere.

Zakah (The Welfare-due): Zakah is the welfare-dueoffered in the way of Allah to secure His pleasure and

30

to purify one's wealth and soul. There are two kindsof zakah: the voluntary and the obligatory. The vol-untary zakah (known as sadaqah in Arabic) should bepractised by a Muslim as frequently as possible, andalthough its l i teral meaning is charity, i t can also in-clude anything that can be done to promote generalhappiness. Prophet Muhammad, on whom be peace,has said: "Your smile in the face of your brother issadaqah; your (efforts to) promote virtue and stampout the evil is sadaqah; to guide a ma who has losthis way is sadaqah; to help a man who has lost hissight is sadaqah, to remove the stones, thorns, andbones from the path of the people is sadaqah, and theemptying of your pail into another man's pail (at thewell) is sadaqah."

The obligatory zakah is due once every year fromeveryone who holds about B0 grams of gold, silver ofequal price, or equal amount of money in possessionfor a year and above. The calculation and spendingof the zakah-sums are the individual's responsibility.The amount due is two and a half percent of the gold,silver or cash in possession.

Fasts: One month, every year, during the month ofRamadhan, a Muslim is required to fast from dawn to

31

to purify one's wealth and soul. There are two kindsof zakah: the voluntary and the obligatory. The vol­untary zakah (known as sadaqah in Arabic) should bepractised by a Muslim as frequently as possible, andalthough its literal meaning is charity, it can also in­clude anything that can be done to promote generalhappiness. Prophet Muhammad, on whom be peace,has said: "Your smile in the face of your brother issadaqah; your (efforts to) promote virtue and stampout the evil is sadaqah; to guide a ma who has losthis way is sadaqah; to help a man who has lost hissight is sadaqah, to remove the stones, thorns, andbones from the path of the people is sadaqah, and theemptying of your pail into another man's pail (at thewell) is sadaqah."

The obligatory zakah is due once every year fromeveryone who holds about 80 grams of gold, si Iver ofequal price, or equal amount of money in possessionfor a year and above. The calculation and spendingof the zakah-sums are the individual's responsibility.The amount due is two and a half percent of the gold,silver or cash in possession.

Fasts: One month, every year, during the month ofRamadhan, a Muslim is required to fast from dawn to

31

dusk, abstaining from food, drinks, smoke, sexualintercourse and all immoral acts and utterances.

Haij (Pilgrimagelz Haijis obligatory once in a lifetime,on every adult Muslim, male or female, who canafford to travel to Makkah. The rites include wearingthe garb of a pilgrim, circumambulating the Ka'bah (acubicle structure, empty from inside) seven times,walking seven times between Safa and Marwah[mounts between which Hajar, the wife of lbrahim(peace be on her), ran in search of waterl, tarrying inthe wide plain of 'Arafat, spending a night in Muzdali-fah while returning to the Mina valley, tarrying in thisvalley for three days and nights during which an ani-maf is to be offered in sacrifice. lt is here that thosespots are to be stoned, where lbrahim, (peace be uponhim), threw stones at Satan for trying to tempt himaway from sacrificing his son, as ordered by Allah asa test. The pilgrim shaves his head (woman take offonfy an inch) to complete the rites of Haii.

Summary

To sum up: The shahadah sets right a man,s relation-ship with Al lah. l t a lso creates the minimum condi-tion for salvation in the Hereafter, since he whoassociated others with cod wil l never enter paradise.

32

dusk, abstaining from food, drinks, smoke, sexualintercourse and all immoral acts and utterances.

Hajj (Pilgrimage): Hajj is obligatory once in a lifetime,on every adult Muslim, male or female, who canafford to travel to Makkah. The rites include wearingthe garb of a pilgrim, circumambulating the Ka'bah (acubicle structure, empty from inside) seven times,walking seven times between Safa and Marwah[mounts between which Hajar, the wife of Ibrahim(peace be on her), ran in search of water], tarrying inthe wide plain of 'Arafat, spending a night in Muzdali­fah while returning to the Mina valley, tarrying in thisvalley for three days and nights during which an ani­mal is to be offered in sacrifice. It is here that thosespots are to be stoned, where Ibrahim, (peace be uponhim), threw stones at Satan for trying to tempt himaway from sacrificing his son, as ordered by Allah asa test. The pilgrim shaves his head (woman take offonly an inch) to complete the rites of Hajj.

Summary

To sum up: The shahadah sets right a man's relation­ship with Allah. It also creates the minimum condi­tion for salvation in the Hereafter, since he whoassociated others with God will never enter Paradise.

32

However, in this earthly life a line has to be drawn

between the believer and the unbeliever: the mini-mum without which one forfeits the right to be calleda Musf im. That minimum is salah and zakah: one isthe right of Cod, and the other the right of man. Onestrengthens his soul and the other creates proper so-cial conditions for such strengthening. The fourthpil lar of lslam, fasts, helps the Muslim regain his natu-ral self: by abstaining from the essentials of l i fe, he isfreed from his own self and learns that he can surviveon very little. He also realizes that for that bare mini-mum he need not compromise himself. On the otherhand it also cleanses his self through abstinence fromall that is vi le and wicked in word and deed, thuspuri fy ing his mind and soul .

Haij takes him off for a while to a new multi-racial,multi-national society where man is just man, with noidentity, a humble unit in the sea of humanity, sharingthe same dress, the same food, the same comforts anddiscomforts, and learning that even if the colours,languages and facial and bodily features are different,the ummah, or the nation of lslam, is one entity. Healso learns, through direct observation of a large num-ber of people, that he is not alone in his devotion toAl lah, that there are mi l l ions of al l colour and huewho, l iving under more diff icult conditions are yet

33

However, in this earthly life a line has to be drawnbetween the believer and the unbeliever: the mini­mum without which one forfeits the right to be calleda Muslim. That minimum is salah and zakah: one isthe right of God, and the other the right of man. Onestrengthens his soul and the other creates proper so­cial conditions for such strengthening. The fourthpillar of Islam, fasts, helps the Muslim regain his natu­ral self: by abstaining from the essentials of life, he isfreed from his own self and learns that he can surviveon very little. He also realizes that for that bare mini­mum he need not compromise himself. On the otherhand it also cleanses his self through abstinence fromall that is vile and wicked in word and deed, thuspurifying his mind and soul.

Hajj takes him off for a while to a new multi-racial,multi-national society where man is just man, with noidentity, a humble unit in the sea of humanity, sharingthe same dress, the same food, the same comforts anddiscomforts, and learning that even if the colours,languages and facial and bodily features are different,the ummah, or the nation of Islam, is one entity. Healso learns, through direct observation of a large num­ber of people, that he is not alone in his devotion toAllah, that there are millions of all colour and huewho, living under more difficult conditions are yet

33

more devoted to Allah than him. This teaches himhumil i ty.

The Rest of lslam

we have stated earlier that lsram is also a code ofpractice that guides a Muslim in all affairs of his l i fe.This code of practice is also known by the termShari'ah (the way, or the Law). The Shar i,a'h isdividedinto two categories: the 'iba&t or the system of wor-ship, and the mu?malat or the worldly dealings.what we have discussed underthe five pil lars of lslamare the 'ibaffit. we shall now present the other as-pects of the shari'ah very briefry. But first, in order toget some idea of the spirit of the shari,ah the folf owingwi l l be useful .

Knowledge and Learning

seeking knowledge should the first priority in a be-liever's life. lt is on knowredge that the character,depth, and purity of action depends. "A man in thepath of knowledge treads on the wings of the angels,,,Prophet Muhammad has said. And knowledge is de-fined as that piece of information that leads toa better

34

more devoted to Allah than him. This teaches himhumility.

The Rest of Islam

We have stated earlier that Islam is also a code ofpractice that guides a Muslim in all affairs of his life.This code of practice is also known by the termShari'ah (the way, or the law). The Shari'ah is dividedinto two categories: the 'ibacJat or the system of wor­ship, and the mu~mafat or the worldly dealings.What we have discussed underthefive pillars of Islamare the /ibacfiit. We shall now present the other as­pects of the Shari'ah very briefly. But first, in order toget some idea of the spirit of the Shari'ah the followingwill be useful.

Knowledge and Learning

Seeking knowledge should the first priority in a be­liever's life. It is on knowledge that the character,depth, and purity of action depends. "A man in thepath of knowledge treads on the wings of the angels,"Prophet Muhammad has said. And knowledge is de­fined as that piece of information that leads to a better

34

understanding of the Wil I of Cod, and the demand of

the Shari'ah upon an individual at any given time.

Gleanliness and Purity

Cleanliness is part of faith. A believer is required totake a bath at least once a week, as also after everysexual intercourse. Women are additionally requiredto take a bath at the end of the menstrual cycle' Aprerequisite of the five daily Prayers is ablution. Ab-lution is a state of purity achieved by washing theexposed parts of the body like the mouth, nose, face,hands and feet.

Clothes and one's surroundings should also be keptclean. The Prophet has instructed that even the back-yard of a house should be kept clean. However, it isnot merely physical cleanliness that is required. Abeliever is required to be pure in thoughts and inten-tions also. The Prophet once addressed a young ladin the following words: "Son! lf you can achieve it,that you pass your morning and your evening in astate that you bear no grudge against anybody in yourheart, - (go ahead and) do it, for that is my way(Sunnah). And he who followed my way wil l be withme in Paradise."

35

understanding of the Will of God, and the demand ofthe Shari'ah upon an individual at any given time.

Cleanliness and Purity

Cleanliness is part of faith. A believer is required totake a bath at least once a week, as also after everysexual intercourse. Women are additionally requiredto take a bath at the end of the menstrual cycle. Aprerequisite of the five daily Prayers is ablution. Ab­lution is a state of purity achieved by washing theexposed parts of the body like the mouth, nose, face,hands and feet.

Clothes and one's surroundings should also be keptclean. The Prophet has instructed that even the back­yard of a house should be kept clean. However, it isnot merely physical cleanliness that is required. Abeliever is required to be pure in thoughts and inten­tions also. The Prophet once addressed a young ladin the following words: "Son! If you can achieve it,that you pass your morning and your evening in astate that you bear no grudge against anybody in yourheart, - (go ahead and) do it, for that is my way(Sunnah). And he who followed my way will be withme in Paradise."

35

MuEmalEf (Dealings)

Family is of prime importance in lslam. lt is consid-ered as the first social unit on the health of whichdepends the health of the society. A harmonioussocial order is created by the existence of families atpeace with each other, whose individual membersare at peace with each other.

A man is recommended, therefore, to return to hishome as soon as possible once the work outside isover. That applies to journeys also, during which itis preferable that his wife accompanies him. He isexpected to love her, overlook her weakness, as shemust his, and both create a peaceful home for thechildren. The Prophet has said that Allah loves rheman who puts in a morsel (such as a piece of cake) inhis wife's mouth with his very hand.

The mother is at the highest rung of the ladder of rights.A man was carrying his aged mother on his shouldersaround the Ka'bah. He turned to the prophet andasked if he had fulf i l led his duty to his mother. Hewas told: "Not in the least. Not even if you are bornagain and spend the whole of your l i fe in her service."The Prophet told a man complaining about his earn-ings taken away by his father: "You and your earnings

36

Mu'imalit (Dealings)

Family is of prime importance in Islam. It is consid­ered as the first social unit on the health of whichdepends the health of the society. A harmonioussocial order is created by the existence of families atpeace with each other, whose individual membersare at peace with each other.

A man is recommended, therefore, to return to hishome as soon as possible once the work outside isover. That applies to journeys also, during which itis preferable that his wife accompanies him. He isexpected to love her, overlook her weakness, as shemust his, and both create a peaceful home for thechildren. The Prophet has said that Allah loves theman who puts in a morsel (such as a piece of cake) inhis wife's mouth with his very hand.

The mother is at the highest rungofthe ladderof rights.A man was carrying his aged mother on his shouldersaround the Ka'bah. He turned to the Prophet andasked if he had fulfilled his duty to his mother. Hewas told: "Not in the least. Not even if you are bornagain and spend the whole of your Iife in her service. II

The Prophet told a man complaining about his earn­ings taken away by his father: "You and your earnings

36

belong to him." People related by blood come next

in righls starting with the closest such as brothers and

sisteis. To spend one's charity on them, if they be

needy, will earn double the reward. A hadith (tradi-

tion of the Prophet) says the he who wished that his

material share of this life be increased and his life

lengthened, may treat his relatives well'

Neighbours have their rights. "lt is not right of a man

that he should fi l l his stomach while his neighbour

sleeps hungry," said the Prophet. He also recom-

mended the housewife that she add a little more gravy

to the dish in order to be able to send the neighbour

a part of it. And, in another tradition he is reported

to have said that ArchangelJibril spoke "to me so often

of the rights of the neighbour that I thought he would

include him in the inher i tance."

The minimum right of the general public is to let them

be in peace from one's evils. And the best way of

doing them good is to guide them to the path of Allah.

Socialising is also recommended. Says a hadith: "He

who mixes with the masses and bears their company

in patience, is better than he who distances himself

away from them."

37

belong to him." People related by blood come nextin rights starting with the closest such as brothers andsisters. To spend one's charity on them, if they beneedy, will earn double the reward. A hadith (tradi­tion of the Prophet) says the he who wished that hismaterial share of this life be increased and his lifelengthened, may treat his relatives well.

Neighbours have their rights. "It is not right of a manthat he should fill his stomach while his neighboursleeps hungry," said the Prophet. He also recom­mended the housewife that she add a Iittle more gravyto the dish in order to be able to send the neighboura part of it. And, in another tradition he is reportedto have said that Archangel Jibril spoke "to me so oftenof the rights of the neighbour that I thought he wouldinclude him in the inheritance."

The minimum right of the general public isto letthembe in peace from one's evi Is. And the best way ofdoing them good is to guide them to the path of Allah.Socialising is also recommended. Says a hadith: "Hewho mixes with the masses and bears their companyin patience, is better than he who distances himselfaway from them."

37

It must be remembered, however, that lsram does notrely on a few moral exhortations alone. Individuals,society and state, everyone's rights have been clearlyand minutely delineated and guaranteed by the Law.This we shall discuss in later books of this series, Af fahw i l l i ng .

Jihad

lslam is an ideal and yet a practical and pragmaticreligion. wherever established, whether in a homeor in a nation, it creates the conditions of peace aswell as an atmosphere of hearthy growth and devef-opment. But the world we live in is far from beingideal. lt neither encourages virtue nor suppresses theevil. Also, at the individuaf revel, it is neit-her easy torise from bed an hour and a haff before dawn formorn ing Prayers, nor to give away cheerfu I ly two anda half percent of one's savings every year in charity.surely, lslam wif f not be estabf ished, neither withinoneself nor outside without a struggle. In the lslamicterminology this struggle is known by the muchfeared, but little understood word jihad. The struggleto establish lslam starts with one's own self, anospreads thereon to the outside world, where everyrightful means, except force, may be employed toestablish the ways approved by Alfah. A eur,anic

38

It must be remembered, however, that Islam does notrely on a few moral exhortations alone. Individuals,society and state, everyone's rights have been clearlyand minutely delineated and guaranteed by the Law.This we shall discuss in later books of this series, Allahwilling.

Jihad

Islam is an ideal and yet a practical and pragmaticreligion. Wherever established, whether in a homeor in a nation, it creates the conditions of peace aswell as an atmosphere of healthy growth and devel­opment. But the world we live in is far from beingideal. It neither encourages virtue nor suppresses theevil. Also, at the individual level, it is neither easy torise from bed an hour and a half before dawn formorn ing Prayers, nor to give away cheerfu Ily two anda half percent of one's savings every year in charity.Surely, Islam will not be established, neither withinoneself nor outside without a struggle. In the Islamicterminology this struggle is known by the muchfeared, but little understood word jihad. The struggleto establish Islam starts ,:",ith one's own self, andspreads thereon to the outside world, where everyrightful means, except force, may be employed toestablish the ways approved by Allah. A Qur'anic

38

verse clearly sets the rule. lt says: 'There is no com-pulsion in religion.'

But what happens when forces opposed to change,opposed to non-conformation, opposed to submis-sion to Allah take up arms against the faith and thefaithful? What will happen if the believers in truthshow timidity? We all know the answer. No! How-ever much we may dislike the idea of losing a l imb,an eye, or the whole self, force will have to be metwith force. Without that, virtue will never gain anupper hand. God's revelation tells us: "Fighting hasbeen presuibed for you, although it is much disgust-ing to you. But it is possible that you dislike a thing,and it may be good for you. And it is possible thatyou may like a thing and it may be bad for you. Allahknows. And you know not." (2:2161

However, let there be no confusion. What is thisfighting for? To force people to fall down on theirknees before Allah? Not at all. Allah does not acceptdeeds performed under duress. The trial of man con-sists in determining if he wil l succumb to his basedesires, or he wil l use his free wil l to follow theguidance given to him. Force goes against the wholescheme. Therefore, force is to be used only to removethose who, to safeguard their own interests, keep a

39

verse clearly sets the rule. It says: "There is no com­pulsion in religion."

But what nappenswhen forces opposed to change,opposed to non-conformation, opposed to submis­sion to Allah take up arms against the faith and thefaithful? What will happen if the believers in truthshow timidity? We all know the answer. No! How­ever much we may dislike the idea of losing a limb,an eye, or the whole self, force wi II have to be metwith force. Without that, virtue will never gain anupper hand. God's revelation tells us: "Fighting hasbeen prescribed for you, although it is much disgust­ing to you. But it is possible that you dislike a thing,and it may be good for you. And it is possible thatyou may like a thing and it may be bad for you. Allahknows. And you know not." (2:216)

However, let there be no confusion. What is thisfighting for? To force people to fall down on theirknees before Allah? Not at all. Allah does not acceptdeeds performed under duress. The trial of man con­sists in determining if he will succumb to his basedesires, or he will use his free will to follow theguidance given to him. Force goes against the wholescheme. Therefore, force is to be used only to removethose who, to safeguard their own interests, keep a

39

hold on the masses, and prevent the message of lslamfrom reaching them; whereas it is the right of thepeople that they should be allowed free access toAllah's message.

IhsEn

Finally, what is all this struggle about? ls it simply toestablish a set of laws and try and live by them as bestas you can? What is the relationship between Allahand us? ls it just that He is the Lord so He commands,and we His slaves so we obey? Or is there more toit? There is.

At the beginning of this book we defined lslam assubmission to the will of Allah with love. Love ofAllah, therefore, is the moving force. lt is true that toobey Allah is also an expression of love. But thereare fields that can be traversed, horizons that can bereached, stages that can be climbed, until one reachesthat stage when he actually sees Allah when he wor-ships Him. This is known as ihsan.

The subjec't of course needs further elaboration,which we shall, Allah wil l ing, attempt in other booksof this series.

40

hold on the masses, and prevent the message of Islamfrom reaching them; whereas it is the right of thepeople that they should be allowed free access toAllah's message.

Ihsin

Finally, what is all this struggle about? Is it simply toestablish a set of laws and try and Iive by them as bestas you can? What is the relationship between Allahand us? Is it just that He is the lord so He commands,and we His slaves so we obey? Or is there more toit? There is.

At the beginning of this book we defined Islam assubmission to the will of Allah with love. Love ofAllah, therefore, is the moving force. It is true that toobey Allah is also an expression of love. But thereare fields that can be traversed, horizons that can bereached, stages that can be climbed, until one reachesthat stage when he actually sees Allah when he wor­ships Him. This is known as ihsan.

The subject of course needs further elaboration,which we shall, Allah willing, attempt in other booksof this series.

40

VI CRIME AND PUNISHMEN'I

Fror what has preceded it should be clear that lslambegins with the individual. l ts call is to the individualto accept Allah as the only Lord worthy of worshipand obedience. lts belief is that without the reforma-tion of the individual, attempts at reforming the hu-man society will end in failure. lt will also be seenthat its basic philosophy is persuasion. lt believes thatno lasting change can be brought about through com-pulsion. However, it does not stop with the individ-ual. lt realises that the individual will find it very hardto lead a virtuous life, were not the community andthe state to help him in his efforts by creating anatmosphere conductive to it. Accordingly, lslam laysdown guidelines for the creation of a state, and definesand delineates its duties and functions. We shallbriefly touch upon only one function of the state here:that of maintaining law and order through the preven-tion of crime and administration of punishment.

It must be understood at the outset that neither allcrimes are committed by the mentally deranged, assome modern legal experts believe, nor are all hu-mans evil, and prone to crimes, as Christianity sug-gests by implication. A great majority of crimes can

4 l

VI CRIME AND PUNISHMENT

~rom what has preceded it should be clear that Islambegins with the individual. Its call is to the individualto accept Allah as the only Lord worthy of worshipand obedience. Its belief is that without the reforma­tion of the individual, attempts at reforming the hu­man society will end in failure. It will also be seenthat its basic philosophy is persuasion. It believes thatno lasting change can be brought about through com­pulsion. However, it does not stop with the individ­ual. It realises that the individual will find it very hardto lead a virtuous life, were not the community andthe state to help him in his efforts by creating anatmosphere conductive to it. Accordingly, Islam laysdown guidelines for the creation of astate, and definesand delineates its duties and functions. We shallbriefly touch upon only one function of the state here:that of maintaining law and order through the preven­tion of crime and administration of punishment.

It must be understood at the outset that neither allcrimes are committed by the mentally deranged, assome modern legal experts bel ieve, nor are all hu­mans evil, and prone to crimes, as Christianity sug­gests by implication. A great majority of crimes can

41

be prevented if the community and state will openthe ways for free economic activities, and do nothinder peaceful pursuits. Also, they shoutd come tothe rescue of the individual if he fails to obtain hisbasic needs. This precisely is the function of the state,which it has to fulfill before it can assume the authorityto enforce punishments. An incident from theProphet's t ime wil l clarify this point.

When there was famine in the provinces a starvingBedouin arrived at Madinah. He entered a farm,plucked corn and began to eat some and pack the rest.The owner of the farm surprised him. He beat himand took away his cloak. The man reported the inci-dent to the Prophet. The Prophet reproached theowner of the farm saying: "You didn,t feed him if hewas hungry, and didn't teach him if he was ignorant., 'Then he ordered him to return the man his cloak andgive him something for his sustenance.

According to lslam then, the state and the communityare responsible for the basic needs of the individual,if the individual fails to obtain them through his ownhonest efforts. But if the individual resorts to criminalways, despite the state and community having takencare of him, then lslam comes down heavily uponhim. lt recommends exemplary punishments so that

42

be prevented if the commun ity and state wi II openthe ways for free economic activities, and do nothinder peaceful pursuits. Also, they should come tothe rescue of the individual if he fails to obtain hisbasic needs. This precisely is the function of the state,which it has to fulfill before it can assume the authorityto enforce punishments. An incident from theProphet's time will clarify this point.

When there was famine in the provinces a starvingBedouin arrived at Madinah. He entered a farm,piucked corn and began to eat some and pack the rest.The owner of the farm surprised him. He beat himand took away his cloak. The man reported the inci­dent to the Prophet. The Prophet reproached theowner of the farm saying: "You didn't feed him if hewas hungry, and didn't teach him if he was ignorant."Then he ordered him to return the man his cloak andgive him something for his sustenance.

According to Islam then, the state and the communityare responsible for the basic needs of the individual,if the individual fails to obtain them through his ownhonest efforts. But if the individual resorts to criminalways, despite the state and community having takencare of him, then Islam comes down heavily uponhim. It recommends exemplary punishments so that

42

a criminal is forced to think many times over beforehe ventures to commit a crime. Punishments in lslamare not a means of reformation, as they are in secularlegal systems, rather deterrents. lt is in the light of thisthat the following must be understood.

Death Penalty

lslam prescribes death penalty for:

1 ) Premeditated murder,

2) Adultery,

3) H ighway robbery &

4) Rebellion against an established lslamic govern-ment.

However, certain conditions have to be met for theimposit ion of the maximum punishment. For in-stance, in case of adultery following conditions mustbe ful f i l led:

. The adulterer should be a married person.

. The crime must have been proven beyond ashadow of doubt and in the absence ofconfession, four adult men of integrity mustbear witness to having seen the very act,(The emphasis on the very act may be noted.

43

a cri'minal is forced to think many times over beforehe ventures to commit a crime. Punishments in Islamare not a means of reformation, as they are in secularlegal systems, rather deterrents. It is in the light of thisthat the following must be understood.

Death Penalty

Islam prescribes death penalty for:

1) Premeditated murder,

2) Adultery,

3) Highway robbery &

4) Rebellion against an established Islamic govern­ment.

However, certain conditions have to be met for theimposition of the maximum punishment. For in­stance, in case of adultery following conditions mustbe fulfilled:

. The adulterer should be a married person .

. The crime must have been proven beyond ashadow of doubt and in the absence ofconfession, four adult men of integrity mustbear witness to having seen the very act.(The emphasis on the very act may be noted.

43

Anything less, however close to the act, wil lnot be considered enough for imposing themaximum penalty) .

. lf the accused recants the confession at anytime, death penalty wil l be rescinded forreasons of doubt having entered the case.

. The offender must be a Muslim.

. The offender must be sane.

. The offender must have reached the age ofpuberty.

It is only when all the above conditions have beensatisfactorily met that the maximum penalty may beimposed although the head of the State will have theright to exercise his prerogative of final verdict involv-ing certain kinds of cases that cannot be discussedhere.

Amputation of the Hand

The punishment for theft is amputation of the handfrom the wrist. However, the following conditionsmust be ful f i l led:

The property stolen must have been storedin a secure place, requiring force to open.

44

Anything less, however close to the act, willnot be considered enough for imposing themaximum penalty).

· If the accused recants the confession at anytime, death penalty will be rescinded forreasons of doubt having entered the case.

· The offender must be a Muslim.

· The offender must be sane.

· The offender must have reached the age ofpuberty.

It is only when all the above conditions have beensatisfactorily met that the maximum penalty may beimposed although the head of the State will have theright to exercise his prerogative of final verdict involv­ing certain kinds of cases that cannot be discussedhere.

Amputation of the Hand

The punishment for theft is amputation of the handfrom the wrist. However, the following conditionsmust be fulfilled:

· The property stolen must have been storedin a secure place, requiring force to open.

44

The property stolen must reach a certainvalue (niiab)'which wil l vary according to thefinancial status of the state.

Either a confession by the accused or testi-mony by two righteous males of integrity isrequired for conviction.

The articlegame, grass

stolen must not be food, fruit,or forest wood.

The criminal should not have been in a des-perate need or in very straitened circum-stances.

The offender must be an adult.

The offender must be sane.

45

· The property stolen must reach a certainvalue (nisabl which will vary according to thefinancial status of the state.

· Either a confession by the accused or testi­mony by two righteous males of integrity isrequired for conviction.

· The article stolen must not be food, fruit,game, grass or forest wood.

· The criminal should not have been in a des­perate need or in very straitened circum­stances.

· The offender must be an adult.

· The offender must be sane.

45

VII THE HEREAFTER

Death

According to lslam, this l i fe is transient and a trial.The trial consists in determining if man uses the giftof ' free wil l ' that he enjoys to follow the way shownby the prophets; or does he insist on following hisown desires. And, just as any individual has beengiven a certain time which is the period of trial forhim, the human race has also been allotted a periodof tr ial. When corruption wil l become so rampantthat no good wi l l remain on this earth, al l l i fewi l l bedestroyed. After some time, every sou I that once I ivedwill be resurrected for the evaluation of how he orshe used the free will given. In other words, every-one's faith and deeds wil l be examined. Those whoanswered the call of the prophets and followed thecommandments of Cod will be rewarded with Para-dise, whi le those who denied wi l l be punished withHell-f ire in which they wil l abide forever. TheQur'an, as well as the tradit ions of the Prophet, haveextensively dealt with the subject of Resurrection andReckoning. We shall state some of the high pointshere.

46

VII THE HEREAFTER

Death

According to Islam, this life is transient and a trial.The trial consists in determining if man uses the giftof 'free wi II' that he enjoys to follow the way shownby the prophets; or does he insist on following hisown desires. And, just as any individual has beengiven a certain time which is the period of trial forhim, the human race has also been allotted a periodof trial. When corruption will become so rampantthat no good will remain on this earth, all life will bedestroyed. After some time, every soul that once livedwill be resurrected for the evaluation of how he orshe used the free will given. In other words, every­one's faith and deeds will be examined. Those whoanswered the call of the prophets and followed thecommandments of God will be rewarded with Para­dise, while those who denied will be punished withHell-fire in which they will abide forever. TheQur'an, as well as the traditions of the Prophet, haveextensively dealt with the subject of Resurrection andReckoning. We shall state some of the high pointshere.

46

Resurrection

No one has been given the knowledge of this Day, sothat whenever it occurs, it will be a sudden affair.Accordingtothetradit ions of the Prophet (asws) itwil lbe preceded by signs such as appearance of massivevegetation watered by canals and rivers in the Arablands, a very disproportionate increase in the femalepopulation, rampant moral perversion, crime and vio-lence, the appearance of Dajjal (the Anti-Christ), whowill claim to be Cod, and his destruction at the handsof Jesus Christ who will descend from the heavens.

And then, as people would have forgotten all aboutthese signs - as a long time would elapse betweeneach sign - then, on a sudden, they wil l hear a terriblenoise, l ike a mil l ion trumpets being blown together.That will cause everyone to die. With another blow,people will start emerging from their graves, or wher-evertheir remains wil l be, even if in the form of atoms.

Reckoning and Judgement

The next phasewill be that of Reckoning. In this phasepeople wil l be given their "Book of Deeds," in whichthey will find recorded everything that they had saidor done in their life on this earth, whether good or

47

Resurrection

No one has been given the knowledge of this Day, sothat whenever it occurs, it will be a sudden affair.According to the traditions of the Prophet (asws) it willbe preceded by signs such as appearance of massivevegetation watered by canals and rivers in the Arablands, a very disproportionate increase in the femalepopulation, rampant moral perversion, crime and vio­lence, the appearance of Dajjal (the Anti-Christ), whowill claim to be God, and his destruction at the handsof Jesus Christ who will descend from the heavens.

And then, as people would have forgotten all aboutthese signs - as a long time would elapse betweeneach sign - then, on a sudden, they will hear a terriblenoise, like a million trumpets being blown together.That will cause everyone to die. With another blow,people will start emerging from their graves, or wher­evertheir remains will be, even if in the form of atoms.

Reckoning and Judgement

Thenextphasewill be that of Reckoning. In this phasepeople will be given their "Book of Deeds," in whichthey will find recorded everything that they had saidor done in their life on this earth, whether good or

47

bad, major or minor. Then "Scales" wil l be set up and

the process of weighing each person's good (or ap-

proved) deeds against his evil (or disapproved) deedswill begin. Those whose good deeds will overweightheir evil ones will be allowed to proceed to Paradise,

while those whose evil deeds will overweigh the good

ones will be sent to Hell-fire, where they will stay inproportion to their evil deeds: some for a few days

and some for a very long duration - although even a

moment in it wil l be too long.

However, those who had denied Allah and His Mes-sengers, or had ascribed partners or equals unto Him,will not go through this process of Reckoning. Theywill be straightaway driven to Hell-fire where theywil l abide forever.

May Allah save you and me from such and end, Amin-

48

bad, major or minor. Then "Scales" will be set up andthe process of weighing each person's good (or ap­proved) deeds against his evil (or disapproved) deedswill begin. Those whose good deeds will overweightheir evil ones will be allowed to proceed to Paradise,whilethosewhose evil deeds will overweigh the goodones will be sent to Hell-fire, where they will stay inproportion to their evil deeds: some for a few daysand some for a very long duration - although even amoment in it will be too long.

However, those who had denied Allah and His Mes­sengers, or had ascribed partners or equals unto Him,will not go through this process of Reckoning. Theywill be straightaway driven to Hell-fire where theywi II abide forever.

May Allah save you and me from such and end, Amin.

48

Glossary of Tems

Abu: Father (of). Abu al-

Qasim would mean father of

Qasim.

A.C.: Short form of "AfterChrist," and used byMuslims

in place of..

A.I).: "After Death." SinceJesus Christ, on whom bepeace, did not die but was

lifted to the Heaven and will

be sent down again towards

the end of the world.

A.H.: Short form of "AfterHijrah," (of the Prophetsaws - to Madinah). Islamiccalendar dates from thisevent.

Ansari (p1., Ansar): The

Helpers; those who helpedand supported the immi-grants to Madinah during thetime of the Prophet (asws).

Modern day "Ansaris" are not

their descendants.

ASTWS : Short form of Arabic

"'Alayhi al-Salat Wa al-Salam" meaning, "On him bepeace and blessings (of Al-lah)."

Barakah: Benediction,blessing, or increase in quan-tity or improvement in qual-ity of a thing beyond itsnormal, bythe grace ofAllah(swt).

Bint: Also lbnah; daughter(of), normally occurs in thechain of narrators of an earlyreport. For instance Zam'ahbint Suda will inean Zam'ahthe daughter of Suda.

Da'wah: Mission, call orpreaching of Islam.In its rootit means to invite.

49

Glossary of Tenns

Abu: Father (ot). Abu al­Qasim would mean father of

Qasim.

A.C.: Short form of "AfterChrist," and used by Muslims

in place of..

A.D.: "After Death." SinceJesus Christ, on whom bepeace, did not die but waslifted to the Heaven and willbe sent down again towardsthe end of the world.

A.H.: Short form of "AfterHijrah," (of the Prophet ­saws - to Madinah). Islamiccalendar dates from thisevent.

Ansari (pl., Ansar): The

Helpers; those who helpedand supported the immi­grants to Madinah during thetime of the Prophet (asws).

Modem day "Ansaris" are nottheir descendants.

ASWS: Short form ofArabic"'A/ayhi a/-Sa/at Wa a/­

Sa/am" meaning, "On him bepeace and blessings (of Al­lah)."

Barakah: Benediction,blessing, or increase in quan­tity or improvement in qual­ity of a thing beyond itsnormal, by the grace ofAllah(swt).

Dint: Also Ibnah; daughter(ot), normally occurs in thechain of narrators of an earlyreport. For instance Zam'ahbint Suda will mean Zam'ah

the daughter of Suda.

Da'wab: Mission, call orpreaching ofIslam. In its rootit means to invite.

49

Dhikr: Remembrance of Al-lah (swt).

Diyya: Blood-money pay-able in case of an accidentalmurder, or in case of a preme-diated murder, if the legalheirs waive away their claimto life for life, acceptingmonetary compensation.

Fiqh: Verbally under-standing or insight. In prac-tice the word applies to thecompendium of Islamic lawsthat regulate every day life ofthe individual orthe affairs ofthe State,

Iladith: The saying or prac-tice of Prophet Muhammad(saws), a report concerninghim, or his approval or dis-approval ofa report. Also re-ferred to as "atradition." Forinstance, "He who guides(another) to a virtuous deed islike him (in rewards) whopractices it," is ahadith. Buk-

50

hari, Muslim, Nasa'i, Tir-midhi, Abu Da'ud, and IbnMajah are six major compil-ers of hadith.

Haram: Illegal or the prohib-ited in Islam.

IIij rah : Migration in the wayof Allah, i.e., in the face ofreligious persecution.

'Ibadah: Primarily worship,but in general any deed thatagrees with the requirementsof the Shari'ah.

Ibn: Also bin; son (of).

Iman: Arabic for "faith."

Kalimah: Lit. word. Butnormally the term is used forShahadah, or the basic creedof Islam, or its expressionviz., "I bear witness that thereis no god save Allah, and thatMuhammad is His Messen-ger."

Dhikr: Remembrance ofAl­

lah (swt).

Diyya: Blood-money pay­

able in case of an accidental

murder, or in case ofa preme­

diated murder, if the legal

heirs waive away their claimto life for life, accepting

monetary compensation.

Fiqh: Verbally under­

standing or insight. In prac­

tice the word applies to the

compendium ofIslamic laws

that regulate every day life of

the individual or the affairs ofthe State.

Hadith: The saying or prac­

tice of Prophet Muhammad(saws), a report concerning

him, or his approval or dis­

approval ofa report. Also re­

ferred to as "a tradition." For

instance, "He who guides

(another) to a virtuous deed is

like him (in rewards) who

practices it," is a hadith. Buk-

50

hari, Muslim, Nasa'i, Tir­

midhi, Abu Da'ud, and Ibn

Majah are six major compil­

ers ofhadith.

Haram: Illegal or the prohib­

ited in Islam.

Hijrah: Migration in the way

of Allah, i.e., in the face of

religious persecution.

'Ibadah: Primarily worship,

but in general any deed that

agrees with the requirements

of the Shari'ah.

Ibn: Also bin; son (of).

Iman: Arabic for "faith."

Kalimah: Lit. word. Butnormally the term is used for

Shahadah, or the basic creed

of Islam, or its expression

viz., "I bear witness that there

is no god save Allah, and that

Muhammad is His Messen­ger."

Masjid al-HarCm: TheGrand Mosque at Makkatr, soreferred because manythings, ordinarily lawful(such as hunting), are"haram" or prohibited in itsvicinity.

Muhajir (p1., Muhajirun):Immigrant. Applied primar-ily to those who migrated toMadinah during the time ofthe Prophet (asws).

Nabiyy: A Prophet of Allah,synonym of "Rasul" with aslight difference in meaning.

Nisab: The minimumamount of wealth over whichZakah is due.

PBUH(T): Short form of"Peace be upon him (them)."Also used for Prophets inplace of asws or saws.

R.A: Short form of "RadiaAllah 'Anhu" meaning, "MayAllah be pleased with him."

Normally used for the Com-panions of the Prophet(saws).

Rasll: A Messenger of Al-lah. Also used for the angelwho carries revelations to theProphets.

Sadaqah: Voluntary alms-giving.

Sahabi (p1., Sahaba): ACompanion of the Prophet(asws).

Salah: The five dailyPrayers.

Salaf (p1., Aslaf) : The prede-cessors or elders in religion,particularly applicable to thethree generations after theProphet,

Sawm: Fasting.

SAWS: Short form of "Sal-lah 'Alayhi Wa Sallam"meaning, more or less thesame as asws.

5 l

Masjid al-Haram: TheGrand Mosque at Makkah, soreferred because manythings, ordinarily lawful(such as hunting), are"haram" or prohibited in itsvicinity.

Muhajir (pl., Muhajirun):Immigrant. Applied primar­ily to those who migrated toMadinah during the time ofthe Prophet (asws).

Nabiyy: A Prophet ofAllah,synonYm of "Rasul" with aslight difference in meaning.

Nisab: The mInimumamount ofwealth over whichZakah is due.

PBUH(T): Short form of"Peace be upon him (them)."Also used for Prophets inplace of asws or saws.

R.A: Short form of "RadiaAllah 'Anhu" meaning, "MayAllah be pleased with him."

Normally used for the Com­panions of the Prophet(saws).

Rasul: A Messenger of Al­lah. Also used for the angelwho carries revelations to theProphets.

Sadaqah: Voluntary alms­giving.

Sahabi (pI., Sahaba): ACompanion of the Prophet(asws).

Salah: The five dailyPrayers.

Salaf(pl., Aslat): The prede­cessors or elders in religion,_particularly applicable to thethree generations after theProphet,

Sawm: Fasting.

SAWS: Short form of "Sal­lah 'Alayhi Wa Sal/am"meaning, more or less thesame as asws.

51

Shahadah: The utterance of

the basic creed of Islam. Seekalimah.

Shari'ah: The way of life asoutlined by the Qur'an andSunnah.

Shirk: The unforgivable sinof associating anyone or any-thing with Allah Gwt). Forinstance, to believe that any-one has knowledge of the fu-

fure is "shirk." That someonehas been associatedwith Godin His Attribute of theKnower, Who alone knowswhat is in the Unseen.

Sunnah: The example orpractice of the Prophet, onwhom be peace. For instance,to give a lift to a passerby isa Sunnatr of the Prophet.

SWT: Shortform of "Subha-nahu Wa Ta'ala," meaning,

"Glorified and Exalted (be

Allah)." It is used when Al-

lah's nam€ is mentioned toproclaim Him above anyweakness that people attrib-ute to Him, or freedom fromany partnership ascribed untoHim.

Tewhid: Oneness ofAllah inPerson and Athibutes.

Umm: Mother (o0. For in-stance, Umm Zaynab meansthe mother of Zaynab.-

Zakah: The obligatory wel-fare-due, which amounts toone-fortieth of the wealthover the Nisab, and is dueevery twelve lunar months.

Zinar Adultery or illicit sexof a married person, male orfemale.

52

Shahidah: The utterance ofthe basic creed of Islam. Seekalimah.

Shari'ah: The way ofHfe as- outlined by the Qur'an and

Sunnah.

Shirk: The unforgivable sinofassociating anyone or any­thing with Allah (swt). Forinstance, to believe that any­one has knowledge ofthe fu­ture is "shirk." That someonehas been associated with Godin His Attribute of theKnower, Who alone knowswhat is in the Unseen.

Sunnah: The example orpractice of the Prophet, onwhom be peace. For instance,to give a lift to a passerby isa Sunnah of the Prophet.

SWT: Short form of "Subha­

nahu Wa Ta'ala," meaning,

52

"Glorified and Exalted (beAllah)." It is used when Al­lah's name is mentioned toproclaim Him above anyweakness that people attrib­ute to Him, or freedom fromany partnership ascribed untoHim.

Tawhid: Oneness ofAllah inPerson and Attributes.

Umm: Mother (of). For in­stance, Umm Zaynab meansthe mother ofZaynab.·

Zakah: The obligatory wel­fare-due, which amounts toone-fortieth of the wealthover the Nisab, and is dueevery twelve lunar months.

Zina: Adultery or illicit sexof a married person, male orfemale.

Suggested Reading Material

Al-fur 'an, Tex! Translationand Commentary, YousufAli

Introduction to Islam, Dr.Hameedullah

Islam, Ed. John Alden Wil-liams

Islam - Basic Principles mdChracteristics, A. K. Ah-med.

Islqm: Faith and Practic,Manzoor No'mani

Islam in Focus, H. Abdulati

Islam in Theory qnd Practice,Maryam Jameelah

Islam the Misunderstood Re-Iigion, Muhammad Qutb

The Four Pillars of Islam,Abul Hasan Ali Nadwi

The Natural Form of Man -

Islam, Abdalhaqq Bewley

The Spirit of Islam, SyedAmeer Ali

Towards Understanding Is-lam, Syed Abul A'laMawdudi

Understanding Islam and thelufuslims, Prepared by TheSaudi Embassy in Washing-ton

What is Islam?, ManzoorNo'mani

53

Suggested Reading Material

Al-Qur 'an, Text, Translationand Commentary, YousufAli

Introduction to Islam, Dr.Hameedullah

Islam, Ed. John Alden Wil­liams

Islam - Basic Principles andCharacteristics, A. K. Ah­med.

Islam: Faith and Practic,Manzoor No'mani

Islam in Focus, H. Abdulati

Islam in TheoryandPractice,Maryam Jameelah

Islam the Misunderstood Re­ligion, Muhammad Qutb

The Four Pillars of Islam,Abul Hasan Ali Nadwi

The Natural Form ofMan ­Islam, Abdalhaqq Bewley

The Spirit of Islam, SyedAmeer Ali

Towards Understanding Is­lam, Syed Abul A' laMawdudi

Understanding Islam and the

Muslims, Prepared by TheSaudi Embassy in Washing­ton

What is Islam?, ManzoorNo'mani

53

rsLttd{HSOK-.l}

TIE Work in your hand deab with tlre clrryle tmrtlmparbnt l*ue of iaur llfe: that af your tdatlanrhlp tttdtft€od - flhh ln Arublc - the One God who mtd yotltnourlshes you and to ruhom you chall nturn wlth deth. fyou have c*t rlght your relatlonehip with tllm, then uuhihthic llfe bemmes A prdude to lt, blasciqg of enunlmaginable ldnd await you ln the Hercafter. On the

other hand, if the relationship has nat been cet rlghtn then,and assurtdly, a disaster of rtupendous megnitude awaitstfiose who refuse to give their Lord Hls due; love, thankstobedienae, and worchip.

Al-Att ique Publishers Inc65-rreve rto n

|Jf il'ffJ:u sh o n

Tel: (41 61 61 5.1222 Fax;(41 61 61 5-0375We hsite : www.a l-attiq u e, conr E-ma i | : q u ra n @ista r. ca

l$BRl: l-894264-34-7

IIIIVI.IIIISLAM

(BOOK~1)

TIte Work In your hand deals with .t....lngl••stImporblnt issu. of Your life: tIIatolyou, relatID_hIp withGod - Allah In Arabic - the One God who aeated you,nourishes you and to whom you shall ..tum wtthd.th. Ifyou have set right your relationship with Him, then while

this life becomes A prelude to It, blessing of anunimaginable kind await you In the Hereafter. On the

other hand, if the relationship has not been set right, then,and assuredly, a disaster of stupendous magnitude awaitsthose who refuse to give their Lord His due: love, thanks,obedience, and worship.

AI-Attique P':Iblishers Inc65-Treverton Dr,Scarborough On

M 1K 3S5 CanadaTel:(416) 615-1222 Fax:(416) 615-0375

Website:www.al-attique.c?m E-mail:quran@istar.ca

ISBN: 1·894264·34-7