In order to understand the message of Islam, it is first necessary to acquaint ourselves with the prophet of Islam. You cannot, as the popular saying goes, separate the message from the messenger. It is therefore only natural to wish to study the life of Muhammad (pbuh), his manners and his morals, and to see how Islam manifested itself in his person as a living example for all Muslims till the end of time.
Abu Hurairah described him as follows:
"He was of medium build, closer to being tall. His skin was extremely white, his beard was black, his mouth was pleasant, his eyebrows were long, and his shoulders were wide"
Ibne Malik said:
"I never touched silk or any soft fabric equal to the softness of his palm, and I never smelled a scent more pleasing than his."Read more...
Analysis: More than Bad Rulers and Corrupt Societies
Posted: 18 Safar 1424, 20 April 2003
In the past centuries the Muslim world was much more integrated than we realize. It was one social, cultural, religious and economic domain. Its language, system of education, currency, and laws were the same.
When British journalist Robert Fisk said that in the face of disaster Arabs act like mice, he was being polite. He could have said that the Muslims act like mice. The question is why?
It is easy and customary to blame the current Muslim rulers for this sorry situation. No doubt the Iraq invasion would not have been possible without their acquiescence and support. If they refused to open their lands, waterways, and airspace to the invasion, it could not have taken place. Neither would the slaughters in Afghanistan, Bosnia, Kosova, Kashmir, Chechnya, and Palestine have been possible if the Muslim rulers had their act together. But was it only because the Muslim rulers happened to be immoral, coward, and unscrupulous characters? Is the 1.2 billion strong Ummah suffering only because there are fifty-four corrupt persons who are ruling it?
These rulers do not carry out all their plans personally. They have armies of compliant soldiers, bureaucrats, and other staffers at every level of government that do the dirty work. Further the societies at large produce, nurture, and sustain the corrupt machinery of the corrupt governments. As we continue our investigation, we find that our problem is corruption; not only of the rulers but also of the ruled. Today we have strayed from the Shariah in our personal lives; we lie, cheat, steal at a higher rate than ever before; we exploit and oppress in our small spheres. In short, our problems are caused by our moral corruption.
But there is something more. And it is getting scant attention in the Muslim discourse.
Islam teaches us the correctness of belief is even more important than correctness of deeds. There is an implied message here: The corruption of ideas is far more devastating than the corruption of actions. This may be happening here. We complain about the particular tribal leaders that happen to be there today but forget about the tribalism that sits at the root of all this. This tribalism of the nation-states has been enshrined into the constitutions, legal structures, bureaucracies, and the entire apparatus of government in every Muslim country. Its language and thinking, though anathema to Islam, has gained widespread acceptance. While we condemn its outcome, we do not sufficiently examine or challenge the system itself.
We complain about the particular tribal leaders that happen to be there today but forget about the tribalism that sits at the root of all this
We constantly talk about the Muslim brotherhood and the need for Muslim unity. We assert that Muslims are one Ummah. Simultaneously --- and without much thought --- we embrace the symbols, ideas, and dictates of its exact opposite. We have lived under our nation-states, celebrated our national days, and sang our national anthems all our lives. As a result the realization that the gap between the idea of the nation-state and that of one Ummah is wider than can be patched with good leaders of individual nation-states does not occur easily. We do not realize that we may be trying to simultaneously ride two different boats going in opposite directions.
So let us consider some real life situations. In Pakistan, the provinces of Sind and Punjab share the Indus River. Available water is less than their combined needs and Punjab is situated upstream while Sind is downstream. Quite naturally, there is constant bickering over the distribution of water. The conflict is resolved by the presence of a central government and by the realization that both provinces belong to the same country. Now imagine that the two provinces had been transformed into two separate countries. We can be certain that the small issue that no body in the world knows about or cares about today would become a big international conflict. And it may matter little whether they were called Islamic Republic of Punjab and the Islamic Republic of Sind! The logic of a sovereign country is very different and once you embrace that there are consequences that good intentions and good people alone cannot overcome.
When completed Turkey's Southeast Anatolia Project, (GAP in Turkey) will reduce water supply to Syria by 50% and to Iraq by 90%, selling it instead to Israel through the so-called Peace Pipeline. A comparable situation would be Punjab denying water to Sind and then selling it to India.
To understand that let us move from the Indus basin to the Furat-Dijla (Euphrates-Tigris) basin. What is presented as a hypothetical situation in the former has been turned into an unfortunate reality in the latter. Both Dijla and Furat originate in Turkey, pass through Syria, and end up in Iraq where they join to form the Shat-al Arab that then discharges into the Persian Gulf. Mesopotamia means the land between the two rivers, the two rivers having been the source of civilization since the ancient times. Add the artificial international borders between Turkey, Syria, and Iraq, and the same life giving water turns into an explosive that could rock the area. In 1974 there was a near war between Syria and Iraq as Syria began to fill the reservoir that has become Lake Asad, decreasing the flow of the river to Iraq to as little as 25 percent of the normal rate. Armies were moved and threats were exchanged, though finally diplomatic activity by the Soviet Union and Saudi Arabia defused the situation. In 1990 tensions ran high as Turkey stopped all flow in Furat for one complete month as it started to fill the Ataturk Dam.
Today Turkey's Southeast Anatolia Project, (GAP in Turkey) is promising a much more serious conflict in the days to come. The multi-billion dollar GAP includes more than 20 dams and 17 electric power plants, which will reduce water supply to Syria by 50% and to Iraq by 90% when it is completed in another twenty years. Even more bizarre is the plan Turkey has for part of the water that it denies to Syria and Iraq seriously endangering their agriculture and economies; it will sell it to Israel through the so-called Peace Pipeline that will run through the Mediterranean. The agreement with Israel was signed in 2001. "We have declared that we can sell water to whichever country needs water, regardless of its language or flag," said Cumhur Ersumer, Turkey's energy minister at that time. "It looks like Israel will be the first country to buy Turkey's water." That is the logic of the nation-state as articulated by Suleyman Demirel: "Neither Syria or Iraq can lay claim to Turkey's rivers any more than Ankara could claim their oil. This is a matter of sovereignty."
We can be sure that accountants in Turkey can show that Turkey will benefit economically by doing what it plans to do. And even a so-called Islamist party in Turkey will be driven by those calculations pledging, as it does, allegiance to "Turkish national interests." A comparable situation would be Punjab denying water to Sind and then selling it to India. No matter how corrupt leaders in Pakistan become (if they have not already reached the limit) it is just impossible to imagine that outcome. And yet the same situation is not only possible, it is there in the other case. Such are the wonders of the corrupt ideology of nation-state!
Conflicts of interest between any two entities are normal and natural. What is crucial is the mechanism and structure for resolving them. Islamic laws of inheritance highlight this fact. Conflicts could develop even among close relatives over distribution of inheritance. Since Islam values very smooth relations and does not like even the slightest bickering there, the Shariah has provided the detailed rules for this distribution. Neither the people involved, nor the government can override this distribution. Thus a solid mechanism has been provided for resolution of these conflicts.
In case of two provinces of the same country, the mechanism for the resolution of their conflicts remains in the form of the central government as well as firm realization on the part of everyone that they are riding the same boat. However when they turn into independent countries, both of these are lost.
How the definition of the self-interest can change with a change in the frame of reference can be seen through another example. When the US gave the Pakistani ruler the choice of either joining the invader or joining the target he did not hesitate for a minute to choose the first option. It can be criticized as much as one wants, but the fact remains that under the frame of reference under which Pakistan and all Muslim countries operate today, that was an option. But can we imagine the US demanding, or Pakistan conceding the support for attacking Baluchistan? This would clearly be seen as preposterous by everyone. As far as the Shariah is concerned, the two situations are exactly alike. But in the system of nation-states they are not.
The gap between the idea of the nation-state and that of one Ummah is wider than can be patched with good leaders of individual nation-states
That the opposition to what the Pakistani president did was manageable is also a reflection of the fact that Muslims the world over have generally and unwittingly bought into the philosophy of this nationalism.
The imposition of embargo on Afghanistan and Iraq is another example of the clash between Islam and the nation-state. Islam teaches that it is not a believer who eats while his neighbor goes to bed hungry. The system of the UN on the other hand, ordered its member-states not to supply any food or medicine to those dying of hunger and disease in Iraq. Again, the fact that Muslim countries have complied with the latter without any consternation or serious opposition is a reminder of our subconscious acceptance of the nationalist ideology.
We can see why world Muslims acted like mice in the face of disaster. The Qur'an warned us not to engage in disputes and infighting or we would become weak and powerless. But we have not only done the exact opposite, we have given a permanent structure and legal cover to the arrangement for that infighting in the current political organization of the Muslim domain.
This exposition of the ideology of nation-state invariably faces a mental block; namely that all this is impossible. This argument runs like this. We had a Khilafah centuries ago. Since then we have had a checkered history of nominal Khalifah, Sultans, and Nawabs running their own kingdoms and fiefdoms. Today we have fifty-four states and there is no way we can change that in our life times. Yes and no. While we had more then one centers of political power for centuries, the Muslim world was much more integrated then than we realize. It was one social, cultural, religious and economic domain. Its language, system of education, currency, and laws were the same. There were no restrictions on travel, or movement of capital or goods. A Muslim could take up residence and start a business or get a job anywhere. Ibn Batuta traveled from Tunisia to Hijaz, East Africa, India, Malaya, and China, covering 75000 miles without traveling the same road twice. During the twenty-five year journey he took up residence where he wanted to; got even government assignments as Qadi and even as ambassador in China for the Sultan in India. If that was possible then, it should be easier now because of the huge advances in the communication and transportation technologies alone.
The corruption of ideas is far more devastating than the corruption of actions.
No one is suggesting that we can dismantle the fifty-four Muslim governments overnight and replace them with a Khilafah. But we can gradually breakdown the barriers between the Muslim states in travel, trade, and all exchanges at personal levels. With free flow of people, goods, capital, and ideas throughout the Muslim domain, a quite revolution can begin. We could realize that this domain is much more self-sufficient and strong then we have ever realized. That its various parts complement each other's needs and strengthen each other. That it is the artificial borders between Muslim lands drawn by colonial powers that have terribly weakened it!
While we recognize that the barriers to that vision are real and very serious, we must also realize that the most serious barriers are mental and psychological. We must break through the mental straitjacket and realize that another world is possible. Only then we will begin to see how to get there. It may take a generation or many generations. But we will never get there if we do not know that is where we want to go. Today sometimes Muslims say out of frustration that Muslim governments should form their own United Nations. The suggestion does capture our deep desire for unity as well as our deep running confusion about it. For it has one s too many. The Islamic discourse should be about a United Nation of theirs and not United Nations.
Allah T'ala says in the Holy Quran:
إَنَّ الَّذِينَ لاَ يَرْجُونَ لِقَاءنَا وَرَضُواْ بِالْحَياةِ الدُّنْيَا وَاطْمَأَنُّواْ بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ
أُوْلَـئِكَ مَأْوَاهُمُ النُّارُ بِمَا كَانُواْ يَكْسِبُونَ
Surely those who do not expect to meet Us, who are gratified with the life of the world and content with it, and are heedless of Our signs,their abode shall be the Fire in return for their misdeeds. (The Holy Quran, 10:7-8)
The statement that is being made here is that rejection of the doctrine of the Hereafter necessarily entails the punishment of Hell, and the argument that is being proffered in support of it is that those who are oblivious to the Hereafter commit, because of their disbelief in it, evil deeds which can only lead to them suffering the torments of Hell. This argument is corroborated by the entire record of man's past. It is quite clear that the lives of those who do not believe that they will not be held to account by God for their deeds; who work on the assumption that life is merely confined to the span of worldly existence; who measure human success or failure only in terms of the extent of material comfort, fame and power that a person is able to enjoy; who under the influence of such materialistic notions do not even care to pay attention to those signs of God which point to reality, assume an altogether wrong direction with the result that their life is vitiated. Hence they live a totally unbridled life, develop the worst possible character traits, and fill God's earth with injustice and corruption, with sin and transgression, and ultimately end up meriting the punishment of Hell.
The above argument about the Hereafter is drawn from human experience itself. Although in the present verse the argument is found only in an implicit form, it is spelt out at several other places in the Qur'an. The argument essentially is that unless man's character rests on the consciousness and conviction that he will have to render an account for all his deeds to God, both man's individual and collective behaviour will fail to have sound basis and direction. It would seem, therefore, to be worth asking: why is this so? Why is it that once this consciousness and conviction are altogether ended or greatly enfeebled, the human character turns to iniquity and corruption? Had affirmation of the Hereafter not been in conformity with reality, and conversely, had its denial not been opposed to it, then the evil consequences flowing from the denial of the Hereafter would not have been found with such unfailing regularity. If adherence to a proposition invariably leads to good results, and failure to adhere to it invariably leads to evil consequences, then this definitely proves the proposition to be true.
In an attempt to refute the above argument it is sometimes contended that even atheists who reject the Hereafter and follow a materialistic approach to life often lead lives that are on the whole good and decent, that they hold themselves free from corruption and injustice. Not only that but also that their actual conduct is characterized by righteousness and benevolence. However, only a little reflection will make apparent the fallacy underlying this argument. For if one were to examine any atheistic or materialistic philosophy or ideology one will not find in them any basis for righteous behaviour which draws such lavish praise from so-called 'righteous' atheists. Nor can it be established by logical reasoning that an atheistic philosophy of life provides any incentive to embrace such virtues as truthfulness, trustworthiness, honesty, faithfulness to one's commitment, benevolence, generosity, preferring the interests of others to one's own, self-restraint, chastity, recognition of the rights of others, and fulfilment of one's obligations. The fact is that once God and the Hereafter are relegated to oblivion, the only practicable course left for man is to anchor his morality on utilitarianism. All other philosophical ideas which are expounded are merely theoretical embellishments and have no relevance for man's practical life.
As for utilitarian morality - no matter how hard we might try to broaden its scope - it does not go beyond teaching man that he ought to do that which will yield to him or to his society some worldly benefit. Now since utility is the criterion of all acts, such a philosophy tends to make man cynical, with the result that in order to derive benefits, he will not differentiate between truth and lie; between trustworthiness and treachery; between honesty and dishonesty; between loyalty and perfidy; between observing justice and committing wrong. In short, a person under the spell of utilitarian ideas will be ready to do a thing or its opposite, depending on what serves his interests best. The conduct of the British is illustrative of this stance. It is sometimes contended that though the British have a materialistic outlook on life and generally do not believe in the Hereafter, they are more truthful, fairer, and more straightforward and faithful to their commitment.
The fact, however, is that the tenuous character of moral values under a utilitarian moral philosophy is amply illustrated by the character of the British.
For their actual conduct clearly shows that they do not consider moral values to have any intrinsic worth. This is evident from the fact that even those values which are held by the British to be good in their individual lives are brazenly flouted when they act as a nation. Had the qualities of truthfulness, justice, honesty and faithfulness to one's committed word been regarded as intrinsic virtues, it would have been altogether out of the question for the elected rulers of Britain to cynically violate all moral principles in governmental and international affairs and yet continue to retain the confidence of the British people. Does such a behaviour of a people who do not take the Hereafter seriously prove that they do not believe in absolute moral values? Does it also not prove that, guided by concern for material interests, such people are capable of following mutually opposed views simultaneously? (The same arguemnt can be made against the United States and many other governments and societies of today.)
Nevertheless, if we do find some people who, in spite of their not believing in God and the Hereafter, consistently adhere to some moral virtues and abstain from evil, there should be no mistaking that their righteous conduct and piety represents the continuing influence which religious ideas and practices have over them - even if unconsciously - rather than their subscription to a materialistic philosophy of life. If they possess any portion of the wealth of morality, there can be no doubt that it was stolen from the treasure-house of religion. It is ironical that such persons are now using the same wealth derived from religious sources, to promote an irreligious way of life. We consider this an act of theft because irreligiousness and materialism are altogether bereft of morality. (slightly edited version of text taken from Tafheemul Quran)
by Maulana Wahiduddin Khan
Biographies of the Prophet usually treat their subject as if he were a person endowed with great magical powers, one who by mysterious means brought the whole of Arabia under his wing. These books read like fairy tales; even events, which have no miraculous content, have been given a fanciful, miraculous interpretation. Take the case of Suhaib Ibn Senan’s migration from Mecca to Medina. When some Quraysh youths blocked his path, Suhaib pleaded with them: “If I let you have all my property, will you let me go?” They said that they would. Suhaib had a few ounces of silver with him. He gave it all to them and carried on to Medina. According to a tradition in Baihaqi, Suhaib said that when the Prophet saw him in Medina he told Suhaib that his trading, that is, his handing over of his property to the Quraysh, had been very profitable. Suhaib, according to the tradition, was astounded, for no one had arrived in Medina before him who could have brought the news. “It must have been Gabriel who told you,” he said to the Prophet.Read more...
Islam Makes Reason the Final Judge
Islam made reason the judge in everything, whether in religion or in conviction and faith itself. God said: "And the case of those who disbelieve is like that of a person who hears the sound of a call but who does not distinguish any word or idea. To talk to them is like talking to the deaf, dumb, and blind. Those who disbelieve simply do not use their reason and neither do they understand." [Qur'an, 2:171] Commenting on this verse, Shaykh Muhammad `Abduh wrote: "This verse clearly asserts that taqlid? [Imitation of the ancestors, conservatism. -Tr.] without reason or guidance is the prerogative of the disbelievers, that man is not a convinced Muslim unless he has reasoned out his religion, known it in person, and become personally convinced of its truth and validity. Whoever, therefore, has been brought up so as to acquiesce without reason and to act without knowledge and wisdom-even though he may be virtuous-is not a convinced Muslim. Religious conviction does not have for its purpose the subjugation of man to the good as if he were an animal. Rather, its purpose is that man may, by the use of reason and the pursuit of knowledge, rise to the level where he will do the good because he fully knows that it is in itself good and acceptable to God, and avoid the evil because he fully knows its undesirable consequence and harm."
The foregoing claims of Shaykh Muhammad `Abduh given in exegesis of this verse are all to be found in the Qur'an itself in a number of other verses. The Qur'an has called upon men to look into the universe and to discover its construction and structure. It commanded men to do so in the conviction that their investigation of the structure of the universe would lead them to the discovery of God as well as of His unicity-may He be adored! God-to Whom is the praise-says: "In the creation of heaven and earth, in the succession of day and night, in the phenomena of the ships sailing across the seas with goods-for the welfare of men, in the fall of rain water from heaven to quicken a dead earth, in populating the earth with all species of animals, in the ordering of winds and clouds between sky and earth in all these there are signs and pieces of evidence for men who reason." [Qur'an, 2:164] Further, God says
Indeed, the call to look into the universe to discover its laws and to arrive at the conviction that God is its creator is repeated a hundred times in the various Surahs of the Qur'an. All these Qur'anic invitations are directed to man's rational faculties in the expectation that he will consider, search for and discover the truth, so that his religious conviction might be rational and truly supported by the facts. The Qur'an constantly warns its readers not to adopt uncritically and blindly the ideas and principles of the forefathers, but to have faith in man's personal capacity to reach the truth.