Conquest of Jerusalem & Israel (End Of Israel )

The results of our numerical analysis of the Quran, Hadith, and Arabic Words, published in our End Times book, indicate that the earlier time Muslims will enter the Aqsa Mosque could be in 2021. The last Dajjal (Anti-Christ) when he appears in 2022 may attempt to re-capture Jerusalem, but Jesus will descend from Heaven and put a final end to the last Kingdom of Israel and the Dajjal in 2022.

The following Hadiths and Athar  about the conquest of Jerusalem seem to indicate that Muslims may conquer Jerusalem even before the Mahdi. However, all of the following Hadiths and Athar are considered weak:

Abu Hurairah (R.A.) says that the Messenger of Allah صلى الله عليه وسلم said: "(Armies carrying) Black Flags will come from Khorasan. No power will be able to stop them and they will finally reach Eelya إيلياء (Jerusalem) where they will erect their flags". (Tirmizi)

أخرج ( ك ) نعيم بن حماد (902) عن كعب [ بن ] علقمة [ عن سفيان الكلبي ] قال:

 يخرج على لواء المهدي غلام حديث السن, خفيف اللحية, أصفر, لو قاتل الجبال لهدها, حتى ينزل أيلياء

Ka'b bin Alqama based on Sufyan Al-Kalbi said: " Leading the army of the Mahdi will be a young man, with light (meaning not thick) beard, yellow complexion. If he fights mountains, he would crumble them, until he lands in Eelya (Jerusalem)." (Nuaim bin Hammad's Kitab Al-Fitan)

أخرج ( ك ) نعيم بن حماد (894) عن محمد بن الحنفية قال:

   تخرج راية سوداء لبني العباس, ثم تخرج من خراسان أخرى سوادء, قلانسهم سود و ثيابهم بيض, على مقدمتهم رجل يقال له : شعيب بن صالح [ بن شعيب ], من تميم, يهزمون أصحاب السفياني حتى ينزل ببيت المقدس , و يوطئ للمهدي سلطانه, ويمد إليه ثلاثمائة من الشام , يكون بين خروجه وبين أن يسلم الأمر للمهدي اثنان وسبعون شهرا

Muhammad bin Al-Hanafia, said: " A black banner (army battalion) of Bani Al-Abbas ( family of Prophet Mohammad's صلى الله عليه وسلم uncle, Al-Abbas) will come out . Then, another black banner (army battalion) will come from Khorasan. Their turbans are black and their clothes are white. At their front end will be a man named Shuayb bin Salih, from Tamim (tribe) . They will defeat supporters of the Sufyani (and proceed further) until he (Shuayb bin Salih) arrives to Jerusalem (where) he will lay the foundation for the Mahdi's (future) dominion. He will be supplied with three hundred (men) from AshSham (Syria). From the time, he comes out (from Khorasan) until he hands over the matter (rule) to the Mahdi, there will be seventy two months (six years)."  (Nuaim Ibn Hammad's Kitab Al-Fitan)

 حدثنا عبد الله بن مروان عن الهيثم بن عبد الرحمن عمن حدثه
عن علي بن أبي طالب رضى الله عنه قال يخرج رجل قبل المهدي من أهل بيته بالمشرق يحمل السيف على عاتقه ثمانية أشهر يقتل ويمثل ويتوجه إلى بيت المقدس فلا يبلغه حتى يموت

Al-Haytham bin Abd-Al-Rahman narrated based someone that Ali bin Abi Taleb (r.a.), who is the cousin, son-in-law, and the 4th successor (Caliph) of Prophet Mohammad صلى الله عليه وسلم said: " A man will come out from the East before the Mahdi, from his Household (family), carrying a sword for 8 months, killing and maiming people. He heads toward Jerusalem and dies once he reaches (conquers) it."  (Nuaim Ibn Hammad's Kitab Al-Fitan)

 حدثنا الوليد عن روح بن أبي العيزار قال حدثني عبد الرحمن بن آدم الأودي قال سمعت عبد الرحمن بن الغاز بن ربيعة الجرشي يقول سمعت عمرو بن مرة الجملي صاحب رسول الله صلى الله عليه وسلم يقول لتخرجن من خراسان راية سوداء حتى تربط خيولها بهذا الزيتون الذي بين بيت لهيا وحرستا
قلنا [ ما نرى ] ما بين هاتين زيتونة
قال سينصب بينهما زيتون حتى ينزلها أهل تلك الراية فتربط خيولها بها
قال عبد الله بن آدم وحدثت بهذا الحديث عبد الرحمن بن سليمان فقال إنما يربط بها أهل الراية السواء الثانية التي تخرج على الراية الأولى فإذا نزلوها خرج عليهم خارجي من أهل هذه فلا يجد من أهل الراية الأولى إلا مختفيا فيهزمهم

Amr Bin Marra Al-Jamli said that the Prophet صلى الله عليه وسلم said: " 'Surely, (armies carrying) Black Flags from Khorasan will go out until a group (of them) will tie their horse leashes to the Olive Trees between Beit Lahia (in Gaza district, Palestine) and Harasta (near Damascus, Syria).' We said: There is not any Olive tree  between these two (places)?' He said, 'Olive trees) will be grown there so that those people (of Khorasan) will come and tie their horses there'.” (Nuaim bin Hammad's book Kitab Al-Fitan)

يا ابن حوالة ! إذا رأيت الخلافة قد نزلت الأرض المقدسة فقد دنت الزلازل و البلابل و الأمور العظام و الساعة يومئذ أقرب من الناس من يدي هذه من رأسك

Ibn Hawalah narrated that he Messenger of Allah صلى الله عليه وسلم said: "O' Ibn Hawalah! If you live to see the seat of the Caliphate in Bayt Al-Maqdis (Jerusalem), then, earthquakes, disasters and great calamities are imminent. The Hour will be closer to people than this hand of mine to your head!" (Al-Haakim)

Islamic Tips To Avoid Zina

Zina Means haram relationship between a man and women outside marriage. Islam not only forbids Zina but also tells us the practical ways to stay away from this Haram act. According to Islam Zina is a very serious sin this is why its punishment is also hard.

Allah SWT has said in Quran Do not go near to adultery. Surely it is a shameful deed and evil, opening roads to other sins.

In today's world of Media, Internet and common free mixing the Zina has also became very common. But by following the guidelines of Islam we can protect ourselves from this haram act. following are some tips to save yourself from Zina.

1 First way to avoid Zina is Hijab. A Women Should cover herself properly and not expose her beauty and body in front of others.

2 Men should keep their eyes low whenever they are outside. Rasool Allah SAW has taught us that if our eyes goes towards a women then lower your eyes and don't watch her again. It protects us from Zina of eyes.

3 Third tip for avoiding Zina is to avoid unnecessary free mixing on different events.

4 Co-Education is another reason that is promoting Zina. There is need of separate education institutes for boys and girls.

5 fifth tip to avoid Zina is that Women should not do Jobs unnecessarily specially on places where men also work. Financial responsibility according to Islam is on Man not women.

6 Next way to stay away from Zina is proper use of technology like TV, Internet and Mobile. Parents should  see how their kids are using technology?

7 Offer Salah regularly and read Quran with translation. it will help you to stay away from wrong path. Also do Zikr of Allah often

8 You should get married as soon as possible if you are capable for it. it will also save you from Zina.

9 Keep Good company of friends. Bad friends will take you towards bad way.

These 9 tips will greatly help you against Zina Inshallah.

Hoors In Jannah

A Momin who will enter Jannah will get uncountable great rewards in Jannah (Heaven) by the Allah SWT for the good deeds that he done in this world. One of the great reward that men will get in heaven are hoors beautiful women of Heaven.

Allah SWT has said in Quran those who done good deeds will have great success in hereafter. They will get Gardens and women of same age. Quranic verse says Verily, We have created them (maidens) of special creation. And made them virgins; Loving (their husbands only), equal in age.

According to a Hadith Hoors of Paradise will be pure women free of menstruation, urine, stool, cough and children.  The Hoors will sing in Paradise on divine purity and praise. we are most beautiful Hoors and we are for the honored husbands.

There are many qualities of the hoors that are told in Quran and Hadith for example:

Hoors will be much more beautiful than women of this world.

They will be pure women who keeps their eyes low and will only see their husbands.

Hoors are not touched by any men before.

Hoors will be having good character and qualities

Hoors will have beautiful big eyes.

Wives of this world will also become hoors for their husbands in heaven.

Hoors will obey orders of their husbands.

These are some of the qualities that Hoors will be having in paradise. Even a man who will enter in paradise will minimum good deeds will get at least 72 hoors.

From these hadiths we can understand how big reward Hoors will be for a Momin in the paradise. But we should also remember that we will get this great reward only if we will do good deeds and obey Allah SWT in this world

Wallpapers of Masjid Al Aqsa Baitul Muqaddas

 Masjid Al Aqsa is considered third most Important religious place of Muslims after Masjid Al Haram Makkah and Masjid Nabwi Madina.  Masjid Al Aqsa was also the first Qibla of Muslims before Kaabah. Today Masjid Al Aqsa is Occupied by Israel and whenever Israel wants it stops Muslims from offering Prayer in the Masjid Al Aqsa. Following i am going to share some amazing Masjid Al Aqsa Baitul.

Qur´an: Our Weapon in the War of Ideas

The purpose of the advent of Prophet Muhammad(SAW) is described in Surah Al-Saff as follows:

He it is Who has sent forth His messenger with the Guidance (Al-Huda) and the True way of life (Deen al-Haq), to the end that he make it prevail over all aspects of living... (Al-Saff 61:9)

In order to achieve this goal, Prophet Muhammad (SAW) required a large number of devoted and committed followers. How did he manage to find and train those followers? This has been described in the very next Surah, as follows:

He it is Who raised among the unlettered people a messenger from amongst themselves, who recites His revelations to them (Tilawat al-Aayat), and purifies them (Tazkiyah), and teaches them the law (Ta`leem al-Kitab) and the wisdom (Ta`leem al-Hikmah)... (Al-Jum`ah 62:2)

Thus, it was nothing but the highly inspiring and moving verses of the Holy Qur´an which were effectively used by Prophet Muhammad (SAW) to remove the false beliefs from the minds of his audience, to inculcate the knowledge of reality as revealed by Almighty Allah (SWT), to purify their hearts and to reform their characters, to teach them the injunctions of their Lord and the wisdom contained therein. The Qur´an repeatedly mentions the fact that the center and axis of the Prophet´s activities vis-à-vis the training and purification of his Companions was the Holy Book itself, for instance:

 

So keep on reminding through the Qur´an whoever fears My warning. (Qaaf 50:45)

(Say...) that this Qur´an has been revealed to me that I may warn you with it, and those whom it reaches. (Al-An`aam 6:19)

So we have made this (Qur´an) easy in your tongue, that you may give good tidings with it to those who take heed and warn with it the froward folk. (Maryam 19:97)

The process of the revolution brought about by Prophet Muhammad (SAW) can be understood as having two phases: The primary or elementary phase was the generation of man-power, the making of a disciplined group of dedicated volunteers who were willing to sacrifice everything for the sake of attaining the pleasure of Almighty Allah (SWT) and the salvation in the Hereafter. The approach of Prophet Muhammad (SAW) during this phase can be understood with reference to the verse of Surah Al-Jum`ah, as quoted above. The second phase was the actual revolutionary struggle, consisting of three stages: Passive Resistance, Active Resistance, and Actual Conflict.

The point we wish to emphasize here is the central and pivotal importance of the Holy Qur´an vis-à-vis the primary or elementary phase of an Islamic Revolution. There are a number of groups and parties active throughout the Muslim World who have adopted the target of establishing the system of Khilafah, or the bringing about of an Islamic Revolution, as their goal. Most of these groups and parties are oblivious of the fact that the establishment of the Islamic System of Social Justice is not possible without the revitalization of Iman in a significant portion of the Muslim Ummah. This revitalization of Iman, in turn, is possible only by the propagation of the knowledge and wisdom of the Holy Qur´an, both at the highest level of scholarship in order to attract and influence the educated classes, as well as on a mass scale for the benefit of the general public.

The war between Islam and kufr is being fought primarily on an ideological level, and it is mere wishful thinking that the Islamic politico-socioeconomic system can be established without first achieving a convincing victory over false ideas and philosophies. In this respect, the weapon that has been provided to us by Almighty Allah (SWT) is the Holy Qur´an. We must use this weapon at all of the different fronts in this war of ideas, because it is only the triumph of Islam as an intellectual and ideological reality that can pave the way for the domination of Islam as a political force.

Five Fronts in the War of Ideas

We believe that there are five major fronts in the ideological war, and that we must use the guidance and wisdom of the Holy Qur´an to defeat the various false doctrines at each of these different fronts, as described below:

1. Folk Religion: Unfortunately, a large proportion of the Muslim Ummah today has a severely distorted view of Islam. They have adopted a number of beliefs and custom directly from the non-Muslim, like the Hindus. Thus, we find that many shades and varieties of shirk (assigning partners to Allah) have invaded the Muslim mind and life-style. There are a large number of Muslims who regularly visit the shrines of saints and offer their prayers, asking for succor from these long deceased holy men. Similarly, a widespread belief is that these saints will have the prerogative, on the Day of Judgment, to intercede on behalf of their devotees. It is obvious that these and many related beliefs and practices that are prevalent today among the Muslims are in sharp conflict with the Islamic doctrine of Tauheed.

It was precisely the type of shirk prevalent in Arabia during the time of Prophet Muhammad (SAW) that has again found its way in the Muslim society. The Holy Qur´an is full of refutations and arguments against these beliefs and practices, especially the Surahs that were revealed in Makkah. In order to reform and rectify the religious beliefs and practices of the common Muslims, all we need to do is to start a movement of Turjuma-e-Qur´an (Translation of the Qur´an). For most Muslims, Arabic remains a foreign and alien language. What is needed, therefore, is to have brief sessions in the mosques after the Fajir and/or Asr prayers every day, in which a small portion of the Qur´an is recited and its translation explained to the audience. We believe that no deep scholarship is required here, as the mere translation of the Qur´an is enough to remove the false beliefs and to promote genuine Islamic faith and practice.

2. Materialism: The dominant ideology of our times is materialism, not in the sense of a specific academic viewpoint but as the general mindset of the modern man. Although there are a number of philosophical systems popular in the world today, the underlying idea that is common in most of these systems is either a categorical or an implicit denial of all spirituality, metaphysics, and transcendence.

The history of the present materialistic atheism goes back to the beginning of Christian religion. The innovations introduced by St. Paul in the original teachings of Prophet Jesus Christ had led to the genesis of a completely new and different religion. The highly irrational dogma of Trinity ultimately resulted in the divorce between two natural allies, religion and reason. The conversion of Caesar Constantine in 313 C.E., and of the entire Roman Empire during the next hundred years or so, was the starting point for the establishment of Christian theocracy in Europe. The huge vacuum created by the Pauline idea of abolition of the Mosaic law was then filled by the virtually unlimited authority of the Church, represented by the infallible Pope. During the Middle Ages, the Church and the clergy ruled the masses with an iron hand, oppressing and exploiting them in the name of religion, while discouraging any inclination towards science or rationalism.

The Aristotelian system of cosmos, as adopted by Ptolemy, was incorporated into the Christian theology. As a result, when Copernicus, Kepler, and Galileo opposed the Geocentric doctrine and proposed Heliocentric views based on their scientific observations, the Church condemned and vehemently opposed them as heretics, starting the unfortunate rivalry between Science and Religion. The scientific and rationalistic movement in Europe, therefore, cam face to face with the powerful religious establishment of the Church. The latter used all its resources to halt this new wave of progress towards knowledge and learning, but succeeded only in producing among the masses a deep mistrust of all thing connected with religion. The ruthlessly unfavorable attitude of the clergy caused a reactionary feeling of hatred against the Church, and then against the very idea of religion itself.

The development of science and modern philosophy in Europe, therefore, was forced to take place in an environment which was hostile to religion, and this hostility has since then permeated deep down into the very roots of Western thought. The world-view and civilization that grew out of this materialistic frame of mind is characterized by a profound shift of emphasis — from God the Almighty to the material universe and laws of nature, from spiritual pursuits to sensual gratification, and from salvation in the life Hereafter to success and prosperity in this world. Scientism has largely been accepted as epistemology by the modern man, resulting in a profound weakening of the faith in God, in the soul of man, and in the life Hereafter. The influence of the prevalent atheistic philosophies is not restricted to the academicians, but it has permeated deep into the minds and life-styles of ordinary citizens.

The revival of Islamic faith in the present materialistic milieu is possible only by means of a powerful intellectual movement. The weapon to fight against the modern atheistic ideologies is nothing but the Holy Qur´an itself. However, the battle at this front cannot be won by merely explaining the translation of the Qur´anic verses. Instead, much more arduous efforts are needed in this regard. The envisioned intellectual movement should aim at effectively refuting the false claims of the scientific and empirical method as the only reliable source of knowledge. It should point out the logical flaws in the materialistic philosophies and disprove the un-Islamic features in the dominant Western paradigm. Such an intellectual movement can be started, and its momentum maintained, only by a team of dedicated and capable Muslim scholars, and will require a deep and in-depth study of the Qur´an along with a first-hand knowledge of modern philosophy and social sciences. It is only through the presentation of Qur´anic teachings in contemporary idiom and at the highest intellectual level of our times that the prevalent materialism can be defeated.

3. Uncertainty and Lack of Faith: Today, a big segment of the Muslim Ummah is suffering from a serious lack of faith in the guidance and teachings of Islam. What do we mean by lack of faith? Note that the world Iman has been used in the Qur´an in two different connotations, representing the dual aspects of the concept of “faith” itself. Thus, from a purely legal standpoint, Iman simply implies a public testimony which may or may not manifest in a person´s behavior and actions. However, true Iman is much more than mere verbal attestation. True and genuine Iman implies a strong inner conviction and deeply felt certitude, which is invariably manifested in a person´s whole being and his entire life, affecting all his actions and behavior, his values and ambitions. Thus, anyone who testifies to the unity of Allah (SWT) and the prophethood Muhammad (SAW), and who doesn´t deny or reject any of the basic and essential teachings of Islam, will be considered a Muslim for all legal purposes and will be accepted as a member of the Muslim society. This definition of a Muslim, however, is limited strictly to legal matters; in reality, it is quite possible for those who are legally Muslims to be devoid of true faith, in the sight of the Almighty Allah (SWT).

Generally speaking, although there are more than a billion Muslims in the world today, the level of real and genuine Iman among them is seriously low. Instead of a firm conviction in the teachings of the Qur´an and the guidance of Prophet Muhammad (SAW), there is a lot of doubt and uncertainty. It seems that the articles of faith are lying in some neglected corner of our minds as ineffective pieces of dogma, and these have little or nothing to do with our practical lives. The cure for this lack of faith is, again, the Holy Qur´an itself.

 

He it is who sends clear revelations to His slave, that He may bring you out of darkness into light; for Allah is surely gracious and kind to you. (Al-Hadeed 57:9)

If the Qur´an is studied and its ayaat are pondered upon in an authentic quest for truth, all the veils of darkness shall be lifted from one´s heart; it is this process of enlightenment which ultimately leads one to the attainment of faith and certitude.

4. Permissiveness and Westernization: The kind of cultural and social values that are gaining more and more acceptance among the Muslim in the name of modernization are, in general, diametrically opposed to the teachings of Islam. The mass communication media throughout the Muslim World are actively engaged in promoting a mindset and a life-style which is predominantly Western, liberal, and permissive. Especially in recent years, there seem to be a growing trend towards the easy availability of obscene novels and magazines, and the transmission of vulgar television shows, cultural programs, and feature films. The electronic media is becoming more and more preoccupied with music, dancing, and modeling, and all this is being enthusiastically patronized by those in power.

The effects of such liberal and permissive media policies are both far-reaching and destructive, as they are effectively uprooting the remaining traces of Islamic morality. At this front too, the battle has to be fought with the weapon of the Qur´an. Our scholars and Ulama need to pool their energies and start a movement of Qur´anic lectures and discourses, especially through the mosques. As the teachings of the Qur´an would start to permeate and penetrate the society, the level of general dissatisfaction with the liberal attitude of the media will also increase, forcing the media masters to either change their policies in accordance with the Islamic spirit or cede to the true followers of Islam.

5. Sectarianism: A very serious threat to the unity and cohesion of the Muslim Ummah is represented by the menace of sectarianism. Unfortunately for us, the Ummah — as established by Prophet Muhammad (SAW) — has been dissolved over the centuries into a large number of sub-division along sectarian lines. Many of the religious seminaries and Ulama of various sects are spending most of their time and energies in defending and propagating their particular brands of dogma and ritual, often insisting that any variation in such matters is nothing short of apostasy. Such narrow-mindedness has resulted in prejudice and intolerance among the masses, leading to a dangerous trend towards sectarian militancy.

The central axis and pivot of the Muslim Ummah is the Holy Qur´an. It is the Divine Revelation that provides the Muslims with a unifying source of guidance, consolidating them in the form of a singular force despite all their secondary differences and minor disagreements. The evil of sectarianism, therefore, can only be done away with the sword of the Qur´an. This is because human beings who have a common goal tend to unite and associate with each other. People with similar interests, ambitions, and priorities are automatically attracted towards each other. No artificial effort or external coercion is needed to unite them. Since the Holy Qur´an is common to all of the various sects, it has a tremendous potential for uniting them together. If we succeed in making the Holy Qur´an the center and nucleus of our lives, then all strife, disharmony, and sectarianism will disappear from the ranks of the Ummah. Insha Allah

Understanding Jihad

If we were to make a list of all the Islamic terms and concepts that have been inadvertently misconstrued or deliberately distorted, by the apologetic Muslims or Western orientalists, then Jihad can easily be placed at the top of that list. Although the significance of Jihad in the Qur´an and Sunnah cannot be overstated, its exact place in the overall framework of Islamic values and imperatives has been a matter of some debate. Some writers have described Jihad as the fifth pillar of Islam, while others have relegated it to a mere Fard Kafayah (a collective, rather than personal, duty). A highly misleading but popular idea in this respect is that any war in which the Muslims are engaged, even if the motives are other than purely Islamic, isJihad fi Sabeel lillah. In view of the confusions and misunderstandings that surround this most fundamental of Islamic concepts, we are going to discuss here, very briefly, the meaning and import of Jihad vis-à-vis the other duties and obligations of a Muslim. The word Jihad is not synonymous with "Holy War" which is what the Western media wants everyone to believe. After four decades of Cold War, the Western powers suddenly found themselves without a legitimate enemy, and, consequently, they have designated Islam and the Muslims as the most deadly threat to world peace. The image of all Muslims as terrorists was inculcated by numerous so-called documentaries, like the infamous Jihad in America (PBS). In the face of such widespread media stereotypes, it is indeed an uphill task to educate the non-Muslims regarding the true meaning of Jihad. Much more important, however, is the task of removing the misconception which are prevalent among the Muslims themselves. The foundation of the edifice of Islam consists in the verbal testimony of God´s unity and Muhammad´s (SAW) prophethood. Built upon this foundation are the four pillars of Islam with which all of us are familiar, i.e., Salat, Zakat, Saum, and Hajj. Please note, however, that Iman (or faith) also has two pillars: an unshakable inner conviction in the teachings of Prophet Muhammad (SAW) and the struggle in the path of Almighty Allah (SWT). This has been described in the Qur´an thus: They alone are the mo´min who come to believe in Allah and His messenger and afterwards never doubted, and who strive in the way of Allah with their wealth and their lives. Only they are truthful and sincere. (Al-Hujurat 49:15) What does this ayah really mean? It means that there is absolutely no way, for a person who claims to be a believer, to avoid Jihad fi Sabeel lillah and still remain a believer in the sight of Almighty Allah (SWT). Indeed, the very definition of a mo´min, as given in Surah Al-Hujurat, necessitates that a strong faith and state of inner certitude be coupled with an active struggle in the path of Allah (SWT). The word Jihad and the verb that goes with it mean to struggle against some opposition. Thus, each and every human being is engaged in Jihad, in the sense that everyone has to struggle for his existence. However, the kind of Jihad we are talking about should be qualified as fi Sabeel lillah, that is to say, trying and exerting one´s utmost in the path of Almighty Allah. It is an earnest and ceaseless activity involving the sacrifice of physical and mental resources, wealth, property, and even life, only for the sake of attaining the pleasure Almighty Allah (SWT). In order to understand the meaning of striving in the path of Allah, we should first have a clear concept of the responsibilities of a Muslim. According to the Qur´an and the Sunnah, the obligations of a Muslim are three-fold: A Muslim is required to become an obedient slave of Almighty Allah (SWT), he is required to mold his life, his values, his priorities, and his ambitions according to the commands of his Lord. Secondly, he must preach and disseminate the ideational and practical guidance of Islam to his fellow human beings, to enjoin all that is good and prohibit all that is evil. Thirdly, he must try his utmost to establish the domination of Islam over all other systems of life, all over the world. Even a superficial analysis of these three obligations is enough to establish the fact that none of them is easy to fulfill. There are immence difficulties to overcome, all sorts of oppositions to put up with, and countless problems to solve at each of the three levels. A Muslim must put in a great deal of hard labor in fulfilling these obligations, he must exercise all his abilities and all his resources if he is to fulfill his duties. In other words, he is required to engage in a constant Jihad. This struggle or Jihad covers a wide spectrum of religious obligations, and its inherent activism can be understood as having nine different stages or aspects, as explained below: In trying to live a life of total obedience to Almighty Allah (SWT) and to follow the example of Prophet Muhammad (SAW), a Muslim must resist the following: the sinful impulses and evil inclinations of his own nafs; the temptations implanted by Iblees and his progeny; the ridicule, opposition, and pressures from the un-Islamic society in which he happens to live. In trying to spread the teachings of the Holy Qur´an and those of Prophet Muhammad (SAW) to every nook and corner of the world, a Muslim will encounter three types of people, and therefore he must develop different approaches and levels of scholarship to cater for each of these groups: the educated and intelligent classes; the common people, or the masses at large; the rigid and inflexible adversaries. In endeavoring for the establishment of the ascendancy of Islam over all other systems of life, members of the Islamic movement will have to go through the following stages: Passive Resistance, enduring all verbal and physical persecution without retaliation; Active Resistance, challenging the un-Islamic system when there is enough strength available to do so; and finally, the Armed Conflict (or a non-violent and disciplined popular movement) It should be obvious from the above discussion that armed conflict orQitaal constitutes only the last of the nine stages or aspects of Jihad, and that these two are not synonymous terms. Thus, we see that Prophet Muhammad (SAW) spent the entire twelve years of the Meccan period in calling people towards Islam, in organizing and training those who responded, and, during all that time, both he and his Companions endured all verbal and physical harassment with a non-violent attitude. It was only after Hijrah, when a strong center of the Islamic Movement was established in Medina, that Prophet Muhammad (SAW) decided that now there was enough strength at his disposal to challenge the Quraysh, and only then the Islamic movement entered the phases of Active Resistance and Armed Conflict. In view of this, all the revivalist and revolutionary Islamic groups throughout the Muslim world must keep the following fact in mind: While an armed struggle against an un-Islamic political system is permissible under certain conditions (whether or not it is feasible in today´s world is another issue), such a struggle cannot be launched without first going through the initial eight stages of Jihad. It is vitally important that those who are trying to change the world in accordance with the will of Allah (SWT) must first change their own lives. It is indeed ironical that the life-style of many of the Muslims who are engaged in Islamic activism cannot be described as ideal or exemplary. We must keep in mind that Prophet Muhammad (SAW) has described the struggle to make one´s own self obedient to Almighty Allah (SWT) as the "Greater Jihad." We cannot expect to eradicate the evils in our society unless we first subjugate our own sinful impulses. Similarly, it is also essential that all the available means and resources be utilized in calling people towards the light of Islam, in removing their false beliefs, and in helping them realize the truth of Prophet Muhammad´s (SAW) teachings, before initiating the final phases of Jihad. What, exactly, is the nature of the relationship between Iman and Jihad, or faith and struggle? During the days of early, pristine Islam, we find that the two major realities — which formed the focus of attention for the Muslims — were Qur´an and Jihad. Qur´an was the source of Iman, and Iman manifested itself in Jihad. Primarily, it was the force and appeal of the Qur´anic verses that conquered the hearts and souls of the Companions (RAA), leading to a profound change in their values, priorities, ambitions, and thinking pattern. This inner transformation quite naturally led to a sense of dissatisfaction and discontent with what was happening in their environment, resulting in the development of friction and a lack of harmony between the Muslims and their un-Islamic milieu. A genuine inner change necessarily leads to a conflict with the status quo. In the case of the Companions (RAA), the inner transformation was characterized by Iman, and the resulting conflict took the form of Jihad. Things began to change, however, when Islam entered the era of "statehood" and ceased to be a "movement." As a result, the attention of the Muslim community gradually started to shift from the moving and inspiring verses of the Qur´an to legal and judicial matters, from the inner dynamics of Iman to the external manifestation of Islam, and from Jihadin the path of Allah (SWT) to warfare for the defense — or expansion —of the Muslim territories. The idea that Jihad is a Fard Kafayah was made popular by the legalistic mind which equated it with the responsibilities of the armed forces. How can we bring about an Islamic Renaissance in our own times? It will be possible only by following the methodology of Prophet Muhammad (SAW). The only surefire and unfailing strategy for Islamic Renaissance, therefore, must involve the revitalization of Iman through the Qur´an, and the launching of an Islamic movement on the basis of the dynamism thus unleashed. We need to establish a strong nucleus of true conviction and faith among the educated and rational elements of the Muslim society — the brain-trust of the Muslim Ummah — by means of the propagation of the Qur´anic wisdom at the highest intellectual level. The light of Iman will then illuminate all other segments of the society. This is the essential prerequisite for Islamic Renaissance, as it constitutes the only methodology to generate the dedicated and committed man-power to undertake the Jihad for the establishment of the domination of Islam over all other systems of life, all over the world.

Obligations Muslims Owe to the Qur´an (Summary)

by Dr. Israr Ahmad

The pathetic and disastrous condition of the Muslim Ummahthroughout the world is due to the abandoning of the Holy Qur´an by the Muslims. The attitude of indifference that we constantly show towards the last of the Allah´s Revelations, along with our hypocritical lip-service, is tantamount to ridiculing it. Instead, we must clearly understand our responsibilities towards the Holy Qur´an and try our very best in fulfilling them. We can neither expect any improvement in our worldly state of affairs nor hope for salvation in the Hereafter, unless we carry out all the obligations that we owe to the Qur´an.

The Qur´an makes five demands from every Muslim, which are as follows:

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

OUR FIRST OBLIGATION is to have faith (Iman) in the Divine origin of the Qur´an. Iman has two phases: verbal profession (iqrar bil-lisan) and heart-felt conviction (tasdeeq bil-qalb). To have faith in the Qur´an means that we should verbally profess that the Qur´an is the Word of Almighty Allah (SWT) that was revealed by Him through His angel Gabriel to the last of His messengers, Prophet Muhammad (SAW). This is a legal requirement for the acceptance of a person as a member of the Muslim society. Having done that, however, we also need to develop a deeply felt certitude in the Qur´an. It is only when we have real conviction in that verbal declaration that our hearts and minds would come under the spell of the Holy Qur´an, leading us towards genuine devotion and veneration of the Holy Book. Unfortunately, there is a woeful lack of staunch faith in the Divine origin of the Qur´an among the Muslims of today. This lack of faith is the reason why we neither find any reverence for the Qur´an in our hearts, nor feel inclined to study it, nor evince any interest in pondering over its meanings, nor ever think of seeking its guidance in conducting our lives.

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

OUR SECOND OBLIGATION is slow and thoughtful reading of the Holy Qur´an with correct pronunciation, generally described as Tilawat, Tarteel, and Tajweed. Note that Tilawatis not only an important form of worship, but it is also an effective method of continually refreshing our faith. The Qur´an is not a book to be read once; it is a book that needs to be read again and again. We must read it carefully, reflecting on its messages, constantly seeking guidance for our lives. Just as our material body is in constant need of food for its sustenance, our spiritual soul or Rooh is also in perpetual need for its nourishment. And just as the food for our bodies is derived from the earth, the diet for our souls is obtained from the Word of God, the Holy Qur´an itself.

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

OUR THIRD OBLIGATION is to understand and comprehend the Holy Qur´an. The Qur´an has been revealed so that it may be understood and pondered upon. Of course, there are numerous levels and grades of comprehension, accessible to different persons according to their respective planes of intellect and consciousness. The first stage in the comprehension of the Holy Qur´an is called Tazakkur, a term which alludes to the fact that the teachings of the Qur´an are not at all foreign or alien to the human fitrah. Instead, they represent the eternal truths dormant in the human soul itself, and the reading or listening of the Holy Qur´an only facilitates the recalling of these forgotten verities. The Holy Qur´an has been rendered very easy, by Almighty Allah (SWT), for the purpose of gaining this level of guidance. It does not matter if a person´s intelligence is limited, or his knowledge of logic and philosophy is poor, or if he has no fine sense of language and literature. In spite of these drawbacks, he can still understand the basic message and practical guidance of the Holy Qur´an, provided he has an untainted nature not perverted by any crookedness. The knowledge of Arabic language is, however, indispensable for this purpose. Muslims who are not only educated but who have obtained advanced degrees in arts and sciences would have no excuse before Almighty Allah (SWT) on the Day of Judgment, if they failed to learn so much Arabic as would have enabled them to understand His Book. Learning basic Arabic is a duty that every educated Muslim owes to the Holy Qur´an.

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

Such scholars cannot be produced unless we have a network of universities throughout the Muslim world, which concentrate on the Qur´anic research and make this Book the focus of all their intellectual activity. Such scholars would need to have a thorough knowledge of the Arabic language and its grammar and a refined literary taste to appreciate the beauty and force of its expression. They must acquire a good grounding in the language in which the Qur´an was revealed by a critical study of the works of the pre-Islamic poets and orators. They must be able to appreciate the terms and modes of expression evolved by the Qur´an itself, along with an understanding of the coherence in the Qur´an. A good knowledge of Tradition and old scriptures is also necessary for the comprehension of the Qur´an. Along with this classical knowledge, the scholars must also have an understanding of the fundamentals of modern physical and social sciences. This would widen their intellectual horizon and enable them to present the eternal Qur´anic truths in the contemporary idiom.

OUR FOURTH OBLIGATION is to act upon the teachings of the Holy Qur´an. The Qur´an is the “Guidance for mankind.” The purpose for which this Book has been revealed will be fully realized only when people act upon its teachings and make it the guide for them in every sphere of their lives. If we disregard the injunctions of the Qur´an, then the reading and understanding of the Holy Book, instead of doing us any good, will only make us more guilty before Almighty Allah (SWT).

At an individual level, it is imperative for every Muslim to mold his or her life according to the teachings of the Qur´an. Our Prophet Muhammad (SAW) has said: “None of you can become a true believer until his desires become subordinate to what I have brought.” The best way to benefit from the study of the Holy Qur´an is to go on changing our life-styles and mending our ways in accordance with its teachings.

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

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

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

The Qur’an and World Peace

by Dr. Israr Ahmad Man’s most fundamental needs can be summed as the need forknowledge, the need for peace and harmony, and the need for a way to salvation. That these needs have many degrees and modes and that they are closely related to one another cannot be denied. It is with these very questions that the Holy Qur’an — the last of the Divine Books — deals. Mostly people from outside look at it as a book containing some instructions about certain facts and principles of life and conduct. It, however, is not so. There are guiding principles regarding all vital issues, and one can unfold any number of valid interpretations. Many of the best minds devoted to burning questions such as ecological problems, pollution, feeding of mankind, conquest of disease, bridging the gap between rich and poor and, in particular, world peace, have been inspired by the faith and tenets of Islam. And rightly so. Belief in One God brings us to believe in the oneness of mankind and on the unity of mankind is built the concept of human dignity and brotherhood. On the metaphysical-existential plane, many would concede today that true human happiness (in contradistinction to sensuous pleasure), mental peace, and tranquillity are not possible to attain without some sort of spiritual orientation. When man follows Divine Guidance, he becomes free from any fear for the present or the future, and any grief or sorrow for the past (khauf and huzn in the Qur’anic terminology). According to the Qur’anic teachings, it is shirk (assigning partners to Allah) and kufr (repudiation and disbelief in Allah) that causes fasad(colossal wrongness) across the world — the corruption and disorder in which people indulge in this world, an active perversity which degrades things and depraves men. Iman (staunch religious belief), on the contrary, grants a believer serenity of spirit and heart, resultant upon faith and prayer, the awareness of the Divine sufficiency and inner tranquillity. A truly believing and practicing Muslim experiences in his heart sakinah(the Scheehinah of the Old Testament), the token of Divine Presence and the peace it brings with it. Needless to say, true faith and belief also entails ceaseless vigil on purity of motive and inner integrity. Dr. Israr Ahmad, the author of this tract, firmly believes that the deep trouble and distress in today’s world may have a simple cause that we humans — and we must also add, we Muslims too — have not properly obeyed God’s essential instructions and thereby have missed our main goal. In his own modest way, Dr. Israr Ahmad has been actively busy in propagating and disseminating the Qur’anic message for the last twenty years. The present tract is based on a speech which he delivered on several occasions at well-attended meetings of students and general public with the sole purpose of calling people back to the Qur’an. I pray to the Almighty that this humble effort may serve the purpose of bringing entire humanity in the fold of genuine religious fellowship. I shall deal with the topic of "The Qur’an and World Peace" at three different levels, viz., the peace and tranquillity of an individual person, the socio-political peace of a group, and finally, world peace. An Individual Person’s Peace and Tranquillity One may be surprised that I am embarking upon a discussion of world peace by first mentioning an individual’s personal peace and inner state of harmony. But a moment’s reflection will be sufficient to bring home to the reader the all-important truth that the most effective factor in establishing world peace is personal peace and mental satisfaction of an individual. This is so because of the following four reasons: Firstly, an individual human being is the basic unit of humanity. A wall, however high and long it may be, is after all a complex of bricks. Its strength and stability depends on the strength and good quality of individual bricks. Similarly world peace is unthinkable without the spiritual and psychological peace of a large majority of its inhabitants. Secondly, man in himself is a "miniature universe" and as such his consciousness reflects the entire cosmos. This important truth has been fully realized by the Sufis of Islam — the greatest researchers into human psychology. That is the reason why I have chosen their term — "miniature universe" or microcosm — to express my meaning. Just as external and environmental happenings influence the inner state of man, it is equally true that man also influences the macro-cosmic physical universe around him. His inner state affects and brings about changes in the vast expanses of the material cosmos. Therefore, the peace and tranquillity enjoyed by human individuals necessarily makes its impression on the outer world. In other words, the subjective peace experienced within makes harmony possible in the world outside the individual. Thirdly, even a cursory glance at world history is enough to show that often the personal disquietude of a few individuals led to disastrous wars resulting in widespread bloodshed and destruction. If we study closely the life-history and personalities of leaders like Hulagu Khan, Genghis Khan, Hitler and Mussolini, we come to know that it was due to their mental disquietude and perversity that the world peace was shattered and innumerable innocent human beings were savagely killed. Fourthly, even now if we consider for a moment the few persons in whom tremendous powers are vested (such as those who preside in the White House and the Kremlin), we will be assured that world peace largely depends upon the inner peace and tranquillity of these very few individuals. Not to speak of mental disruption, even the nervous tension or anxiety of a single one of these men might spark off an extremely devastating nuclear war. Iman — Doctrinal Belief Viewed from this angle, Islam seems to occupy a unique position in the community of world religions. Iman is the collective term for all those beliefs on which the Islamic faith is based. The root of the word Iman is a-m-n, which points to the peace and tranquillity that the believer enjoys in his heart as a result of entertaining and upholding these beliefs. The quintessence of Iman is belief in Almighty God, or Iman billah, which is constituted by intuitive knowledge of Allah (SWT) and a relationship to Him of hope and total dependence and submission. Only this type of personal and subjective relationship with Allah (SWT) can engender true and lasting peace in the heart of a man, providing a positive and durable ground for the stability of his inner being. Tauheed — oneness of God, which we translate as "unity" or "unityism" — is the characteristic term for this pure spiritual relation of a man to his Creator, which ultimately leads him to a state described by the Qur’an in these words: "Allah became pleased with them and they became pleased with Him" (Al-Bayyinah 97:8). This is a state in which the Creator and the worshipper are in total consonance with each other. A believer who has obtained this spiritual height is completely free from all anxiety and fear, and his mind and heart experience a bliss which can be felt but cannot be described in words. In Surah Al-An‘am, Allah (SWT) first poses a question in this manner …Which of the two parties has more right to security and peace, (tell me) if you know. (Al-An‘am 6:82) and then the answer is supplied thus It is those who believed and did not pollute their faith with zulm that are truly in security and are rightly guided. (Al-An‘am 6:83) In short, true belief in Allah (SWT) is the sole positive and real ground for a man’s inner peace and happiness. This devotional relationship with Allah (SWT) accompanied with pure and resolute submission to His commands can be achieved and enhanced by remembrance of Allah (orzikr). The Qur’an says: …Verily, in the remembrance of Allah do hearts find peace and satisfaction. (Ra‘d 13:28) A person who is deprived of belief in Almighty Allah (SWT) can never enjoy even the semblance of mental peace. As a result of this lack of belief, he is always obsessed by ever-growing worldly ambitions. He is ever entangled in the blinding cobweb of his limitless desires. Most men die before seeing their desires and ambitions materialized, no better than travelers in the desert pursuing a mirage, whereas the more intelligent of these fall prey to assorted mental aberrations. Their minds become arenas of strife and conflicts. Their desires lead them to intense internal conflicts and frustrations and consequently they are transformed into infernos — their hearts set ablaze. These inner disruptions manifest themselves outwardly, giving rise not only to a ruthless and savage struggle for existence but also to vile competition, the use of unfair means in business and trade, greed, caprice, and false ostentation. As a result of all this, God’s earth becomes rampant with immorality, crime, corruption, and lawlessness. At this stage, only belief in the Hereafter, which is a corollary of belief in Allah (SWT), comes to rescue a man from the abysmal depths of darkness. It provides an effective check against corruption and immoral conduct. The eschatological beliefs in bodily resurrection, the Day of Judgment, and reward and punishment in a future life, provide a powerful incentive to a believer not to omit his duties, to be content with his lawful rights, and to abide by the rules laid down in the Divine Law (Shari‘ah) regulating the conduct of his terrestrial existence. The Qur’an asserts unequivocally that there is only one psychological factor which can effectively keep man from transgression and immorality, and that is the belief in the Hereafter and in accountability on the Day of Reckoning. Indeed not! Man behaves rebelliously for he deems himself to be independent. (But) towards your Lord indeed is the return. (Al-Alaq 96: 6-8) It should be crystal clear from the above that it is impossible to have serenity of heart if we do not have a staunch belief in religious truths. Any scheme or plan of action geared towards bringing about world peace and harmony, if not based on the belief in Almighty Allah (SWT) and in the Day of Reckoning, is bound to fail. It can succeed only if it is based upon the tenets of Islamic faith. Islam As stated above, Iman or religious belief is essentially related with the inner realm and mental state of a person, and the internal peace and calm enjoyed by him is its greatest fruit. The external manifestation of this inner peace takes the form of an attitude towards life known asIslam, which in turn guarantees outer peace and harmony. Iman andIslam are indeed like the two sides of a single picture. Whereas one provides guarantee for inner peace and happiness, the other does so for external peace and harmony. The Holy Prophet’s (SAW) prayer which he used to say at the sight of a new moon every month contains a significant allusion to this very truth. The prayer, couched in simple but beautiful phrases, reads: O Lord! Make this new moon full of glad tidings for us: of peace, Iman, well-being, andIslam These truths were expressed more fully and explicitly in other traditions of the Prophet (SAW). For example, in one tradition he negated Iman(and swore thrice to emphasize it) in a person whose neighbor is not safe from his misbehavior. Secondly, morally wholesome behavior was regarded as the zenith of both Iman and Islam. Thirdly, the Prophet (SAW) defined a Muslim as one from whose hands and tongue other Muslims are safe. Fourthly, he preached in a very wide and general way to "take pity on the inhabitants of earth, if you wish that the Lord of the heavens takes pity on you." Socio-Political Peace and Well-Being —Salamah Human beings are gregarious by nature. Their relationships with each other assume the form of ever-widening circles. Starting from the interactions within the family nucleus, they develop to encompass clans, tribes, complex social systems, and political states. Quite logically, world peace lies in the amicability and cordiality of relations between these states because the world is, after all, nothing but a large multitude of these socio-culturaI groups and states. The internal harmony of a single group bears the same analogy to the peace of the total world as the inner serenity (i.e., Iman) of a person bears to the external well-being (i.e., Islam). That is why Islam has put the greatest emphasis on social peace and political and economic justice. As delineated by the Holy Prophet (SAW), the character-traits of a Muslim individual, which is the basic unit of Muslim social polity, are the highest ideals of human character ever envisaged by any moral philosopher. One can well imagine the tranquillity enjoyed at the social level by a community that is founded on such noble principles and whose members are so considerate, affectionate, and benevolent among themselves. The Islamic social structure is established on the positive foundation ofAl-hubb lillah — love for the sake of Allah (SWT) and in obedience to Him. Peace and well-being are its marks of distinction. That is why sincerity and companionship of two Muslims for the sake of Allah (SWT) is regarded by Him as the most excellent of religious virtues. This very attitude is amply reflected in the way people greet each other in the Islamic society by wishing each other peace and well-being. Assalamo Alaikum and Wa Alaikum Assalam are the cheering phrases constantly uttered and heard when Muslims meet and part with each other. The Holy Prophet (SAW) described these twin characteristics of a typical Islamic society in one of his sayings thus: (O Muslims!) You will never enter Paradise unless you are believers. And you will never achieve genuine belief unless you love (and respect) each other. Shall I not tell you the way you can create love amongst yourselves? (That way lies in) frequently greeting each other with salam. (Reported by Abu Hurairah and narrated by Imam Muslim) A major portion of the Surah of the Holy Qur’an entitled Al-Hujurat, revealed in Madinah, contains meticulously detailed instructions that help to maintain social harmony and well-being. Respectful behavior towards the leader and elders, in manner, voice, and demeanor, are the bonds and cement of an organized community. Rumors should be tested and selfish impatience should be curbed by discipline. Scandal or slander of all kinds should be condemned. All quarrels and differences should be patched up and reconciled, by the force of the community if necessary, but with perfect fairness and justice. Ridicule, taunts, and biting words should be avoided, whether the person spoken of is present or absent. Suspicion and spying are unworthy of believers. Mutual respect and confidence are a duty and a privilege in Islam. One can well imagine how much importance Islam assigns to social peace by enjoining upon Muslims to shun anything that corrodes it. More than that, the Holy Qur’an delineates such golden principles of social and group life which cannot be found in any other religious book. For example: …help one another in righteousness and piety, but do not help one another in sin and wickedness…. (Al-Ma’idah 5:2) O believers! Stand out firmly for justice, as witnesses for the sake of Allah, even (if this may go) against yourselves, or your parents, or your kin…. (Al-Nisa 4:135) O believers! Stand out firmly for Allah, as witnesses for the sake of justice, and let not the enmity of a people cause you to turn away from justice. Do justice, for that is akin to piety…. (Al-Ma’ida 5:8) We have surely sent our messengers with clear signs (i.e., miracles and proofs), and sent with them the Book (i.e., revealed guidance) and the Balance (i.e., theShari‘ah), so that mankind may stand by justice…. (Al-Hadeed 57:25) The above verses of the Qur’an make it clear that the four fundamental principles of Islamic polity are righteousness, piety, justice, and fairness. The sole aim before a truly Islamic society should be to achieve these so that people live in peace and harmony. World Peace As far as I can understand, Islam has two schemes to offer for the promotion of peace: (a) a real and long-term scheme, and (b) a short-term or interim one. As regards the real, durable, and universal scheme to bring about peace on earth, Islam asserts emphatically and unambiguously that it can be achieved only through responding to the call of Islam, by believing in Allah (SWT) as the Creator and Sustainer of the universe and submitting to His will as expressed in the last Divine Revelation, i.e., the Holy Qur’an. A true Islamic society has the potential to expand and take the entire world into its fold, and thus to save all human beings from exploitation, disruption, oppression, and disquietude. The vicissitudes of human history are witness to the fact that whenever humanity adopted an ideology and way of life other than Islam, the world was torn by injustice and warfare. The Holy Qur’an says: Have you not seen how your Lord dealt with the Ad, of the (city of) Iram with lofty pillars, the like of whom were not created in (all) the land? And with the Thamud, who cut out (huge) rocks in the valley? And with Pharaoh of Stakes? They were those who had committed great excesses in the lands, and spread great mischief in them. (Al-Fajr 89:6-12) Thus, the main emphasis of Islam is on calling the entire humankind towards faith in its Lord and Creator, and urging it to submit to His Will. Indeed, the real way to establish lasting peace on earth is the following: First of all, a true Islamic society and a genuine Islamic State needs to be established in one part of the world; this would act as a beacon, inviting the humankind towards the light of Iman and Islam. As a result, the boundaries of Islamic society and Islamic State would keep on expanding till the entire humanity would come within the fold of the love, benevolence and mercy of its Creator. Under the present circumstances, however, this seems like a far-fetched idea. But Islam has a message of peace, love, and harmony for the interim period as well. Islam provides us with two cardinal principles, on the basis of which the peoples of the world can be united in global harmony. Thus, the ayah 13 of Surah Al-Hujurat reads: O mankind! We created you from a single (pair of a) male and a female, and made you into nations and tribes, so that you may know each other. Verily the most honored of you in the sight of Allah is (one who is) the most righteous of you.... (Al-Hujurat 49:13) Here the Holy Qur’an mentions two points which can create a deep sense of unity among the diverse races and religio-cultural groups of the world, viz., the unity of the Creator which leads us to the essential equality of humankind, and the common origin of the entire human race in the primordial pair of Adam and Eve, which leads us to the idea of universal brotherhood. This ayah addresses all of humanity and not just the Muslim community. All humankind has descended from the first couple, Adam and Eve. Their tribes, races, and nations are conventional labels by which we may know their differing characteristics. Before Allah (SWT) they are all one, and the most righteous is the most honorable. Allah (SWT) is the Creator of all human beings and as such they are all equal before Him. These two principles of unity of the human race and oneness of Creator may appear rather theoretical, but history tells us that the Prophet of Islam (SAW) established a society based on these very principles which was free of internal strife and conflict. Even H. G. Wells, who otherwise is a critic of the personal life of the Holy Prophet (SAW), acclaims that it was a great feat of Muhammad (SAW) that he, in fact, established a human society based on the lofty moral ideals of Islam. Everybody knows that modern science and technology has brought about fantastic changes in contemporary life. Our globe has shrunk tremendously; we can travel from one corner of the earth to another in a matter of hours. The world has been reduced to a village, various countries being like localities of a single town. But this elimination of distance is entirely a physical and outer phenomenon. Mentally and psychologically, the various nations of the world are still far apart from each other. Even though at the political level men aspire to develop a universal brotherhood and a single world-State, yet in reality they cannot find a basis or value through which to overcome the barriers of color, creed, and race. The desire for world peace and cordial relations among the nations of the world led to the formation of "League of Nations" in the early part of this century. But it failed miserably and ceased to exist after a few years because of the utterly selfish and inhuman attitude of some of the member countries. The yearning for peace and amicability in international relations persisted and it again resulted in the formation of a world body known as the "United Nations Organization." It is an open secret, however, that it too has failed to achieve its purpose. Most resolutions passed by the UNO are not implemented in clear defiance of its Charter. Even though it has a prestigious paraphernalia of offices and divisions, its efficacy as a custodian of peace has never been up to the mark. If we look at the matter from the right perspective, we realize that only Islam can meet the challenge of the time. The failure of peace-making world bodies like the UNO lies in the fact that these cannot possibly offer a ground for treating various national and ethnic groups as equal partners in the community of nations. Islam, on the other hand, gives us two such fundamental concepts which alone can bind the human race in one single totality. It tells us that all human beings living on the surface of this earth come from one primordial pair — Adam and Eve — and as such they are like members of one family. Again, the Creator of all is Allah (SWT) and as such they are all equal in His eyes. White people have no superiority over colored nations, nor have Western nations any ground to boast against the Eastern ones. Islam totally negates all baseless values and attitudes which treat some people as inferior to others in any respect whatsoever. The contents of the above mentioned ayah of Surah Al-Hujurat have appeared in reverse order in the first ayah of Surah Al-Nisa thus: O mankind! Be mindful of your Guardian-Lord Who created you from a single person. Created, of like nature, his mate and from them twain scattered countless men and women. Be mindful of Allah through Whom you demand (your mutual rights), and (be mindful of violating relations based on) the wombs; for Allah ever watches over you. (Al-Nisa 4:1) All our mutual rights and duties, according to Islam, are referred to Allah (SWT). We are His creatures; His will is the standard and measure of good, and our duties are measured by our conformity to His Will. The Prophet of Islam (SAW) has not only shown a way to salvation in a future life, but has also brought practical answers to the problems of this-worldly life. And surely we do need concrete facts. In today’s situation of crisis the call for renewal, change, and progress is heard everywhere. The Prophet Muhammad (SAW) is the prime example of a personality who understood how to bring about revolutionary progress and build a community of true brotherhood. For example, his address on the occasion of the Farewell Pilgrimage epitomizes the climax of his mission, in which he said: "An Arab has no superiority over a non-Arab, nor has a non-Arab over an Arab. You are all born of Adam, and Adam was made out of clay." This universalism is also depicted subtly in the above cited Qur’anic ayaat; both address all humanity and thus make explicit the fundamental facts shared by all human beings. The role of an important pillar of Islam, Hajj, is also very significant in this context. The spirit of Hajj is the spirit of sacrifice of vanities, dress and personal appearance, pride relating to birth, national origin, accomplishments, work or social status. It signifies the brotherhood of all Muslims, demonstrated in the greatest of all international assemblies. The privileged cast away their arrogance and pride because they know it is a sin to be harsh or scornful to one’s bother. In bridging the gap between man and man, forgiveness (which is closely related with taqwa) plays an essential part. Magnanimity is a sign of strength. Obviously, Qur’anic teachings can give lead to the rest of the world on the question of race relations. Islam has the best record of racial tolerance. Its mosque and pilgrimage gatherings have known no racial discrimination. The message of Islam has completely rejected racial prejudice or superiority of one race over the other. Even the western non-Muslim scholars admit this, the historian Arnold Toynbee among them. He writes: The extinction of race consciousness as between Muslims is one of the outstanding moral achievements of Islam, and in the contemporary world there is, as it happens, a crying need for the propagation of this Islamic virtue. The forces of racial toleration, which at present seem to be fighting a losing battle in a spiritual struggle of immense importance to mankind, might still regain the upper hand if any strong influence militating against racial consciousness were now to be thrown into the scales. It is conceivable that the spirit of Islam might be the timely reinforcement which would decide this issue in favor of tolerance and peace. (A. J. Toynbee,Civiization an Trial, Oxford university Press, 1948, pp. 205-6) The disregard of color and race in the Muslim world is expressed by Malcolm X in a moving account of his experiences in Makkah. He wrote: For the past week, I have been utterly speechless and spellbound by the graciousness I see displayed at around me by people of all colors You may be shocked by these words coming from me. But on this pilgrimage, what I have seen and experienced, has forced me to rearrange much of my thought patterns previously held, and to toss aside some of my previous conclusions…. Perhaps if White Americans could accept in reality the Oneness of mankind — and cease to measure and hinder and harm others in terms of their "differences" in color…. Each hour here in the Holy Land enables me to have greater spiritual insight into what is happening in American between black and white. It is most unfortunate that, to the total neglect of such magnificent teachings of universal brotherhood, Muslims themselves are taking to various secular slogans for uniting cross-sections of the world population on the basis of racial and national loyalties. It is height of insanity that people who produced the finest examples of human equality and brotherhood in their past on the basis of their faith alone are now adopting racial and ethnic nationalism as a panacea for their social and political ills. To give an historical example, Omar Ibn Al-Khattab (RAA) who belonged to the respectable Arab tribe of Quryaish and was the head of the then largest Muslim State of his time, used to address Bilal (RAA) — a black Muslim and a former slave of humble means — as Sayyidina (our master). The upshot of my discussion is that the truth which is essential for the happiness and peace (of both individual as well as social at the widest level) is all there and complete in the Qur’an and the Sunnah (i.e., the tradition and practice of the Prophet). Whoever amongst Muslims studies the Holy Qur’an and the life of Prophet of Islam (SAW) in earnest must face the question: "Are you ready to follow the heights that Allah (SWT) shows you and be a witness to this unto the world?" I believe that the need of the hour is to explain and spread the teachings and wisdom of the Holy Qur’an, first among the Muslims themselves and then among the entire humankind. This can be achieved only through sincere and tireless efforts of those young men who decide to dedicate their lives to the learning and teaching of the Book of Allah (SWT).