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Islamic studies

The Religion of Islam an introduction

Faith and Beliefs Morals and Morality The Sharah of Worship Rituals Islamic Customs and Etiquette The Dietary Sharah The Social Sharah The olitical Sharah The Economic Sharah The Sharah of reaching The enal Sharah The Sharah of Jihd Seerah of the rophet Muh!ammad "s#s$

The Religion of Islam an introduction

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The only true religion in Gods sight is Islam. (3:19)


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ill not !e acce"ted #rom him and in the orld to

And he that chooses a religion other than Islam, it come he ill surely !e among the losers. (3:$%)
The Sources of Religion

Islam is the guidance hich as #irst ins"ired !y the Almighty in human nature and a#ter that it as gi&en !y 'im ith all essential details to man(ind through 'is "ro"hets. )uh*ammad (s s) is the last o# these "ro"hets. +onse,uently, it is no he alone ho in this orld is the sole source o# this religion until the -ay o# .udgement.

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It is 'e ho has sent among the unlettered a )essenger #rom amongst themsel&es ho recites out to them 'is &erses and "uri#ies them and /#or this0 he instructs them in sharah and in h*ikmah. (12:2) 3rom the 4ro"het )uh*ammad (s s), this religion has !een gi&en to the ummah through the consensus1 o# his +om"anions (rta) and through their "er"etual "ractice and "er"etual recitation 2 in t o #orms: i. The 5ur6n ii. The 7unnah i. The 5ur6n The 5ur6n as re&ealed !y Allah to )uh*ammad (s s) the last o# the "ro"hets and it has since then remained ith the ummah ith the unanimous &erdict #rom the ummah itsel# that it is this &ery !oo( hich as re&ealed to the 4ro"het (s s), and hich his +om"anions (rta), through their consensus and through their "er"etual recitation, deli&ered to the orld ithout the slightest alteration. ii. The 7unnah 8y 7unnah is meant the tradition (other than 5uran) hich the 4ro"het )uh*ammad (s s) instituted among his #ollo ers as religion.
rophets and Messengers (I13:I)

)an(ind as once one community. /Then di##erences arose !et een them0. 7o God sent #orth "ro"hets as !earers o# glad tidings and as arners. (2:213) The en&oys o# God ho ha&e !rought the religion o# Islam are called 94ro"hets:. A study o# the 5ur6n sho s that !esides !eing assigned the "osition o# 94ro"hethood: ( nubuwwah), some o# them ere also assigned the "osition o# 9)essengerhood: (rislah). 94ro"hethood: means that a "erson a#ter recei&ing di&ine re&elation teaches the truth to his addressees, and
. +onsensus re#ers to total agreement ithout any di##erence. . 4er"etual "ractice and "er"etual recitation (called tawtur in technical terms) re#er to the transmission o# religion through reading, riting, s"ea(ing and "ractically adhering to it generation a#ter generation.
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gi&es glad tidings o# a good #ate in the 'erea#ter to those ho acce"t the truth and arns those among them ho re;ect it that an e&il #ate a aits them. In the terminology o# the 5ur6n, gi&ing such glad tidings is called bashrah and gi&ing such arnings is called indhr. 9)essengerhood: means that a "ro"het is assigned to his "eo"le such that he decides their #ate through di&ine sanction so that i# they re;ect him, he "ractically en#orces the su"remacy o# the truth u"on them !y im"lementing on them Gods .udgement in this &ery orld.

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Indeed those ho are o""osing Allah and 'is )essenger shall !e humiliated. The Almighty has ordained: 9I and )y )essengers shall al ays "re&ail. Indeed Allah is )ighty and 4o er#ul.: (%$:2<=21)
urpose of Di%ine Boo&s (I13 : I)

And ith these /4ro"hets0, 'e sent do n 'is 8oo( as the decisi&e truth so that it may settle these di##erences !et een "eo"le. (2:213) Generally, the Almighty has also re&ealed 'is !oo(s ith 4ro"hets and )essengers, and, according to the 5ur6n, the "ur"ose o# their re&elation is to ;udge !et een hat is right and hat is rong so that "eo"le can resol&e their di##erences through them. In this manner, they are a!le to adhere to ;ustice regarding the truth.
The Essence of Religion (4J:41)

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And I created ;inn and man(ind only that they might orshi" )e. (%1:%1)

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The essence o# religion, in 5ur6nic terms, is ibdah ( orshi") o# God. >orshi" means humility and ser&ility. The hum!ling o# a "erson !e#ore the Almighty is, in #act, an internal #eeling. ?emem!ering God, e@"ressing gratitude to 'im, #earing 'is dis"leasure, de&oting ones sel# to 'im, sho ing trust in 'im, su!mitting ones sel# and all o# ones a##airs to 'im and "leasing 'im at e&ery ste" all o# these are the inner mani#estations o# this relationshi" !et een the orshi""ed God and 'is orshi""ers. In the e@ternal sel#, this humility and ser&ility a""ears in the e@ternal mani#estations o# orshi": (neeling, "rostrating, glori#ying and "raising the Almighty, su""licating !e#ore 'im and de&oting li#e and ealth #or 'is "leasure. 'o e&er, since a "erson is not mere !elie#sA he also has a "ractical e@istence in this orld, this orshi" relates to this "ractical e@istence as ell and in this manner !ecomes inclusi&e o# o!edience. It no re,uires that a "ersons outer=sel# also !o !e#ore the +reator !e#ore >hom his inner= sel# has !o ed.
The '()ecti%e of Religion

The o!;ecti&e o# this religion stated in the 5ur6n is tazkiyah ("uri#ication). It means that the indi&idual and collecti&e li&es o# "eo"le should !e "uri#ied and their !elie#s and deeds !e de&elo"ed in the right direction. At many "laces in the 5ur6n, it has !een mentioned that the o!;ecti&e o# man(ind is to enter 4aradise and only those "eo"le ha&e !een "romised 4aradise ho ha&e "uri#ied their souls. There#ore, it is tazkiyah hich is the o!;ecti&e and "ur"ose o# religion. It is #or this end that the "ro"hets ere sent and the hole religion as re&ealed to guide man in attaining this o!;ecti&e.
The Correct Religious *ttitude

The correct attitude hich the #ollo ers o# this religion should ado"t is called ih*sn. It means to do something in the !est "ossi!le ay. It mani#ests itsel# hen a "erson orshi"s the Almighty hile considering himsel# to !e standing !e#ore God !ecause i# he is not a!le to see 'im, at least 'e is o!ser&ing him.

Faith and Beliefs mn (#aith) is a religious term. I# something is acce"ted ith the certitude o# the heart then this is called mn. The #oundation o# this ord is mn (#aith) in God. I# a "erson acce"ts the Almighty such that he su!mits his heart and mind to 'im to the utmost and is ha""y at all 'is decisions, then in the terminology o# the 5ur6n, he is a mumin (!elie&er). It is this &ery essence o# #aith on account o# hich the 5ur6n demands #rom a "erson that !esides su!stantiation #rom the heart, his ords and deeds should also testi#y to it. Thus it calls e&ery act o# &irtue emanating #rom mn an essential ,uality o# a !elie&er. Bo dou!t, in the eyes o# la e&ery "erson ho "ro#esses #aith in Islam ith his tongue is a mumin. The e@tent o# his #aith can also not !e ascertained as #ar as la is concernedA ho e&er, as #ar as true #aith is concerned, it is ne&er static. The #aith o# a "erson gro s stronger hen he remem!ers God and hears 'is re&elations and itnesses 'is signs in the orld ithin him and in that around him. 7ame is the case o# ones #aith gro ing ea(er. Thus i# a "erson instead o# ma(ing it stronger through sound (no ledge and righteous deeds does acts hich are against the re,uirements o# #aith, it gro s ea(er, and in some cases is totally i"ed out. It is e&ident #rom this that !oth #aith and righteous deeds are essential to one another. Thus ;ust as righteous deeds are necessary #or #aith, similarly #aith is necessary #or righteous deeds. At all "laces, the 5ur6n has stated this "ro#essing #aith to !e the &ery #irst condition #or sal&ation. This #aith consists o# the #ollo ing #i&e: 1. 8elie# in God 2. 8elie# in the Angels 3. 8elie# in the 4ro"hets C. 8elie# in -i&ine 8oo(s %. 8elie# in the -ay o# .udgement

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The )essenger has !elie&ed in hat has !een re&ealed to him !y 'is Dord, and so do those ho #ollo /him0. All o# them "ro#essed #aith in God and 'is angels and 'is !oo(s and 'is )essengers. /They a##irm:0 9>e do not discriminate !et een any o# Gods )essengers:, and they said: 9>e heard and ha&e o!eyed. DordE >e see( Four #orgi&eness, and /!elie&e that on the -ay o# .udgment0 to Fou shall e return.: (2:2$%)

Imain is that you !elie&e in God and 'is Angels and 'is 8oo(s and 'is )essengers and the 'erea#ter and the good and e&il #ate /ordained !y your God0.3

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.()uslim, Al-Jaimi al-sjahjiihj, 22, (no. 93 .3 C

+, Belief in -od

Allah is the name o# the !eing >ho is the +reator o# the hea&ens and the earth and all other creations. 7ince the &ery !eginning, this name has !een s"eci#ically used #or the Dord o# this orld.
E.istence of -od

An ac(no ledgement o# the e@istence o# God is #ound innately in mans nature. The 5ur6n says that this matter mani#ested itsel# in the #orm o# a "ledge. It re#ers to this e&ent as a real=li#e incident and not something meta"horical. 7ince man has !een sent here #or trial, the hole incident has !een erased #rom his memoryA ho e&er, its essence is etched on his heart and ingrained in his soul and nothing can o!literate it. +onse,uently, i# man is reminded o# it in the a!sence o# any hindrance in his surroundings, he lea"s to it the ay a child lea"s to its mother e&en though it ne&er sa itsel# emerge #rom her om! and is dra n to ards her ith such con&iction as i# it already (ne her. A "erson #eels that this "ledge o# his ith the Almighty as the ans er to a &ery natural need #ound ithin him. Gnce he #ound it, it as as i# all the re,uisites and demands o# his "syche ere #ul#illed. The 5ur6n says that this testimony o# mans inner=sel# is so undenia!le that as #ar as the "ro&idence o# God is considered, man ill !e held accounta!le !e#ore God merely on the !asis o# this testimony. 8esides this innate guidance, man has also !een e,ui""ed ith the a!ility o# deri&ing conclusions #rom hat he hears, sees and #eels conclusions hich are actually !eyond these #aculties. A sim"le e@am"le to illustrate this is the la o# gra&itation. An a""le #alls on the ground. >hen a stone is to !e li#ted #rom ground, strength must !e e@erted. It is di##icult to ascend stairs than to descend them. The moon and the stars mo&e in the s(ies. )an has !een itnessing all these "henomena #or centuries until it as Be ton ho disco&ered that they are a result o# the la o# gra&itation. This la itsel# cannot !e o!ser&edA ho e&er it is acce"ted as a scienti#ic reality in the hole orld. The reason #or this is that all theories and (no n #acts are in harmony ith it. All o!ser&a!le realities are e@"lained !y this la and as yet no other la is a!le to e@"lain &arious "henomenon as it has done. This "rocess o!&iously is the deri&ation o# the tangi!le #rom the intangi!le. >hen a "erson ma(es use o# this a!ility o# his and studies the orld around him, then this study o# his also &ouches #or this &ery reality #ound in his inner=sel#. Thus he sees that e&erything o# this orld is a miraculous mani#estation o# creati&ityA e&erything has dee" meaning#ulnessA it has !een created ith great diligence and thoroughnessA there e@ists amaHing isdom, "lanning, use#ulness and orderA there are #ound su"er! mathematical and geometrical realities hose only ;usti#ication is the #act that they ha&e a +reator and this +reator is not an uncontrolled and unrestrained !eing. Gn the contrary, 'e has an un#athoma!le mind. This is !ecause i# "o er does not emanate #rom a ise and all=(no ing !eing, then it should !e mere tyrannyA the truth o# the matter is that this is not so: this e@"ression o# "o er and strength has a"tness a!out itA it is also &ery harmonious and is &ery ad&antageous and "roduces great mar&els hich cannot !e "roduced !y an uncontrolled and unrestrained #orce. Although these testimonies ere su##icient, ho e&er in order to lea&e "eo"le ith no e@cuse in re;ecting them the Almighty too( a ste" #urther: 'e initiated man(ind !y a human !eing ho directly heard #rom God, sa 'is angels and in this manner !ore direct itness to the truth. The Almighty too( this ste" so that a#ter the death o# Adam, the #irst human !eing, this in#ormation could !e transmitted to the descendents o# Adam generation a#ter generation and so that the conce"t o# God and the 'erea#ter should not !ecome alien in any "eriod o# time, in any "lace on the earth and in any generation o# man(ind. It is e&ident #rom this discussion that the e@istence o# God is an o!&ious reality hose conce"tion has !een transmitted to man #rom his ancestors and hose testimony is !orne !y !oth matter and !y li#e. 'o e&er, ho is this !eingI >hat are 'is attri!utesI >hat are the la s and "ractices 'e has set #or 'imsel#I These are the ,uestions hich necessarily arise in the mind o# a "erson ho ants to com"rehend Allah. This com"rehension is essential #or #aith. >hen the 5ur6n demanded #rom "eo"le to "ro#ess #aith in God, it ans ered these ,uestions. In the #ollo ing "ages, e ill ta(e a loo( at these ans ers:

i, Being

The 5ur6n has e@"licitly stated that no mind can com"rehend the !eing o# God. The reason #or this is that the !eing ho has created these means o# com"rehension can certainly com"rehend human !eings !ut these means are in no ay a!le to com"rehend 'im ho com"rehends these means.
ii, *ttri(utes

+ontrary to the "erson o# God, 'is attri!utes can !e com"rehended to some e@tent !y a human !eing. The reason is that man himsel# #inds some o# these attri!utes ithin him, though at a &ery small scale. God has granted man some "ortion o# 'is (no ledge, "o er, "ro&idence, isdom and mercy. )an can thus analogously ha&e some idea o# the attri!utes o# God.

The attri!ute o# tawh*d


Among the attri!utes o# "er#ection, the attri!ute o# tawh*d occu"ies the most im"ortance. It is this attri!ute o# tawh*d hich is the most e@"lained and em"hasiHed u"on !y the 5ur6n. It is this im"ortance o# tawh*d on account o# hich the 5ur6n has e@"licitly stated that ithout adhering to it no deed o# a "erson is acce"ta!le and i# a "erson adheres to it then there is ho"e that e&ery sin may !e #orgi&en. The reason #or this is that a "erson cannot remain adamant on his sin i# he "ro#esses #aith in tawh*d, and i# he ha""ens to sin, he ill #ind that the grace and !lessing o# God ill induce him to re"ent and to see( Gods #orgi&eness. 7uch a "erson ill surely turn to God and as such !ecome entitled to !e #orgi&en e&en !e#ore the -ay o# .udgement. Arguments o# tawh*d hich are cited !y the 5ur6n are &ery sound and !ased on esta!lished #acts deri&ed #rom (no ledge and reason. 'ere it should su##ice to (no that the argument hich nulli#ies "olytheism is that no one has any !asis o# associating "artners ith God. At more than one "lace, the 5ur6n has demanded #rom its addressees to "resent i# they can any grounds #or "olytheism hether !ased on intellect or on di&ine sources. Gnly God 'imsel# could ha&e in#ormed us i# 'e had any associates and the only ay to ha&e (no ledge o# Gods ill in this regard ere the -i&ine !oo(s 'e re&ealed or the traditions and narrati&es hich ha&e !een trans#erred generation a#ter generation #rom his "ro"hets and messengers. Bone o# these contain anything hich su!stantiates "olytheism in any ay. >hat is "olytheismI Associating other gods ith God Almighty is termed as "olytheism (shirk) in the terminology o# the 5ur6n. It means: a) to regard someone to ha&e the same genre as that o# God or to regard God to ha&e the same genre as someoneA or !) to regard someone to ha&e a role in creation or in running the a##airs o# the creatures and in this manner ma(e someone Gods "eer to some e@tent or another.
iii, Dealings and ractices

The dealings o# God ith 'is ser&ants and the manner in hich 'e deals ith them are called sunnatullh !y the 5ur6n. The Almighty says that these "ractices are "ermanent and unaltera!le. +onse,uently, #or a true com"rehension o# God, ;ust as (no ledge o# 'is attri!utes is essential, (no ledge o# 'is dealings ith 'is creation is also essential. 3ollo ing are the sunan ("ractices and dealings) o# God:
a, Tests and Trials

God has created this orld #or test and trial. J&ery single "erson on this earth #aces these trials and as such 'is "ractice o# "utting man(ind through trials is a uni&ersal "henomenon. >hate&er is ingrained in human nature comes to sur#ace !ecause o# these trialsA the secrets o# the inner "ersonality o# a "erson are re&ealed through these &ery trials.The 5ur6n says that li#e and death ha&e !een created #or the "ur"ose o# ;udging that ho among man(ind ado"ts a re!ellious attitude to ards his +reator and ho leads a li#e according to the li(ing o# his +reator. The circumstances o# sorro and ha""iness, "o&erty and a##luence, grie# and ;oy hich !e#all a "erson in this orld are go&erned !y this &ery "ractice o# God. Through such circumstances, the Almighty tests 'is ser&ants and di##erentiates the good among them #rom the e&il. >hen 'e !lesses someone ith a##luence and status, 'e tests hether such "eo"le ill remain grate#ul to 'im or not and hen 'e a##licts someone ith "o&erty and hardshi"s, 'e tests hether such "eo"le ill remain "atient or not.
(, -uidance and Error

In this trial, man has !een as(ed to guard himsel# #rom going astray and to consciously ado"t the guided

"ath. The 5ur6n has in#ormed us that this guidance is #ound in the &ery nature o# a "erson. )oreo&er, once a "erson attains the age o# intellectual maturity, the signs o# the hea&ens and the earth around him direct his attention to this guidance. I# a "erson &alues and treasures this guidance and !ene#its #rom it and is grate#ul to his Dord #or it, it is the "ractice and la o# God that 'e increases the glo o# this guidance and creates in a "erson a #urther desire #or this guidance and as a result o# this induces in him the urge to !ene#it #rom the guidance !rought !y the "ro"hets o# God. I# a "erson decides u"on e&ading this ingrained guidance, re#uses to use his intellect, and deli!erately de&iates #rom the truth, then in the ords o# the 5ur6n this is z*ulm ( ronging the soul) and fisq (de#iance) and the Almighty ne&er guides a "erson ho continues to rong his soul and "ersists in de#iance and 'e lea&es him to ander in the dar(ness o# error and misguidance.
c, Beyond/Capacity Directi%es

In the sharah re&ealed through 'is 4ro"hets, the Almighty ne&er gi&es a directi&e to human !eings hich is !eyond their ca"acity. In all that emanates #rom God #or human !eings, it is al ays made sure that they are not !urdened !eyond hat they can !ear and hate&er directi&e !e gi&en is gi&en (ee"ing in &ie human ca"acity and ca"a!ility. +onse,uently, a "erson ill not !e held lia!le #or sins done out o# #orget#ulness or misunderstanding or done inad&ertently, and Gods only re,uirement o# man is that he should #ollo 'is directi&es in !oth letter and s"irit ith #ull &eracity and honesty. 'o e&er, this does not mean that i# "eo"le ado"t a re!ellious !eha&iour, then too the Almighty does not !urden them !eyond their ca"acity. It is e&ident #rom the 5ur6n that #or re"rimand and training or #or "unishment or to sho them the conse,uences o# their e&il deeds or to ma(e them a are o# their hel"lessness against the "o er o# God "eo"le are certainly !urdened !eyond their means.
d, Rise and Fall of 0ations

Knder the la o# trial hich has !een mentioned earlier ;ust as God selects "eo"le to ma(e them undergo a trial o# "atience or o# gratitude, in a similar manner 'e also selects nations #or this "ur"ose. As a result o# this selection, hen a nation once rises among the comity o# nations the "ractice o# God ith it is that 'e (ee"s it on this "osition until it itsel# "lunges into lo liness ith regard to morality and (no ledge. This is an unchangea!le "ractice o# God and hen, a#ter re"eated arnings, 'e decides to humiliate and de"ose a nation no one can sto" 'im and no "o er o# this orld can hel" that nation against the Almighty. The hole history o# man(ind !ears itness to this "ractice o# God regarding the rise and #all o# nations.
e, Di%ine 1elp

>hen the Almighty entrusts a "erson or a grou" ith any o# 'is missions and as(s them to achie&e it, then 'e also "ro&ides 'is hel" to them. This mission can relate to "ro"agation o# 'is message and it can also relate to jihd and ar#are. The Almighty has held it mandatory on 'imsel# to hel" the !elie&ers ho ha&e ta(en u" such a mission. This hel" does not come randomly. It is !ased on a "rinci"le. This "rinci"le is mentioned in the 5ur6n and it is in accordance ith this "rinci"le that "eo"le recei&e this hel" #rom 'im.
f, Remorse and Repentance

I# a "erson commits a sin, there e@ists a chance #or him to re"ent. In this regard, the rule is that i# "eo"le re"ent immediately a#ter they commit a sin the Almighty de#initely #orgi&es themA ho e&er, 'e does not #orgi&e "eo"le ho dee"ly indulge in sin all their li&es and hen they see death a""roaching start to re"ent and see( #orgi&eness #rom the Almighty. 7imilarly, 'e also does not #orgi&e "eo"le ho deli!erately deny the truth i# they "ersist ith this denial till death.
g, Re#ard and unishment

In the 'erea#ter, re ard and "unishment is a certain realityA ho e&er, it is e&ident #rom the 5ur6n that at times this re ard and "unishment also ta(es "lace in this orld. These lesser days o# ;udgement are a "relude to the greater day o# ;udgement hich ill ta(e "lace in the 'erea#ter. The &arious #orms o# this re ard and "unishment hich the Almighty has s"elled out in the 5ur6n are: 3irstly, "eo"le ho are only a#ter this orld, li&e and die #or it and are a!solutely indi##erent to the 'erea#ter are gi&en hate&er orldly !ene#its the Almighty ants to gi&e them and then their account is settled !y 'im in this &ery orld and they are re arded or "unished on the !asis o# their deeds right in this orld.

7econdly, those ho re;ect their res"ecti&e rasl (messenger) e&en a#ter !eing communicated the truth to the e@tent that they are le#t ith no e@cuse to deny it are "unished in this &ery orld and those ho "ro#ess #aith in him, !lessings o# God em!race them #rom all sides. Thirdly, the Almighty has "romised the "rogeny o# A!raham (s s) that i# they adhere to the truth, they ill lead all nations o# the orld and i# they de&iate #rom it, they ill !e de"osed #rom this "osition and ill ha&e to #ace the "unishment o# humiliation and su!;ugation.
2, Belief in the *ngels

The !eings through hom the Almighty sends do n 'is directi&es #or 'is creation are called angels. The aD 5ur6n uses the ord GF ( al-malikah) #or them, hich is a "lural o# the ord P (malak) that means 9a messenger:. +onse,uently, it is e&ident #rom the 5ur6n that it is through the angels that communication !et een this orld and the one !eyond it is esta!lished, and the Almighty is running the a##airs o# this orld through them. The ay this is done is that hate&er directi&e they recei&e #rom the Almighty is im"lemented !y them as 'is o!edient su!ordinates. Their o n intention or e@ercise o# authority is not in&ol&ed in this "rocess in any ay. They are an em!odiment o# o!edience and are !usy all the time in glori#ying 'im and in cele!rating 'is "raises and ne&er diso!ey 'im in the slightest ay.
3, Belief in the rophets

4eo"le through hom the Almighty com"leted "ro&iding 'is guidance to man(ind are called "ro"hets. They ere, in #act, human !eingsA ho e&er, the Almighty selected them #or this "ur"ose on the !asis o# 'is all em!racing (no ledge and isdom. As such, "ro"hethood is God=gi&en and cannot !e ac,uired through sel#=e##ort or training. It is e&ident #rom the 5ur6n that only those "eo"le are chosen as "ro"hets ho are a!le to shield themsel&es #rom the lures o# their inner=sel# as ell as those o# 7atan, guard themsel&es against sin and are the righteous and "ious among their "eo"le. The Almighty sent these "ro"hets to e&ery community. 'e had "romised Adam (s s) that 'e ould guide his "rogeny through guidance re&ealed !y 'im. This guidance as gi&en to man(ind through these &ery "ro"hets. A#ter recei&ing re&elations #rom God, they tell hat the truth is to "eo"le, gi&e glad tidings to those ho !elie&e in 'im and arn those ho do not !elie&e in 'im o# a dread#ul #ate. 4ro"hets ere not needed to ma(e "eo"le recogniHe their Dord or gi&e them a means to distinguish !et een good and e&il. These #acts are ingrained in their nature and innately #ound in them. Thus the need #or "ro"hets did not arise to in#orm man o# these thingsA it arose !ecause o# t o other reasons. 3irstly, #or com"letion o# guidance. This means that man !e reminded o# hate&er is ingrained in his nature in concise #orm and o# hate&er he has (no n eternally and all its details !e s"eci#ied #or him. 7econdly, #or itmm al-h*ujjah. This means to a a(en man #rom his slum!er o# una areness and a#ter "ro&iding the testimony o# his intellect and (no ledge "ro&ide another testimony through these "ro"hets to such an e@tent that no one is le#t ith any e@cuse to deny the truth. Through the "ro"hethood o# )uh*ammad (s s) !oth these o!;ecti&es ha&e !een achie&ed at the glo!al le&el and accom"lished to the utmost. 'ence the institution o# "ro"hethood as terminated. The 5ur6n declared him to !e the last "ro"het. A#ter him, no "ro"het or messenger shall come.

?ecogniHing a "ro"het
J&ery right=minded "erson has no di##iculty in recogniHing a "ro"het. I# a "erson has a discerning mind and a &i!rant heart, then the &ery "erson o# a "ro"het is a miracle. 'o e&er, !esides this, the Almighty !lesses a "ro"het ith "otent signs hich though may not induce his ad&ersaries to o"enly ac(no ledge him !ut are enough to lea&e them ith no e@cuse to deny his &eracity. It is e&ident #rom the 5ur6n that these signs are gi&en to e&ery "ro"het and their nature de"ends u"on his times and circumstances. >e shall mention a #e o# these in the #ollo ing "aragra"hs: i. A "ro"het generally comes in accordance ith the "rediction o# the "ro"het ho "recedes him and comes as a #ul#illment o# this "rediction. Mie ed thus, he is not an un=introduced "ersonality. 4eo"le are

#amiliar ith him and also a ait him. It is (no n #rom the 8i!le that the 4ro"het .ohn (s s) #oretold the coming o# .esus (s s) all o&er .erusalem. The "redictions o# the ad&ent o# )uh*ammad (s s) are mentioned !oth in the Gld and the Be Testaments. Gne o# the "rimary o!;ecti&es o# the ad&ent o# .esus (s s) as to "ro"hesy a!out the coming o# an unlettered "ro"het in Ara!ia. The 5ur6n has "resented as a conclusi&e "roo# o# its o n authenticity the #act that the scholars o# the Israelites recogniHe the 5ur6n the ay an estranged #ather recogniHes his much a aited and "romised son. This means that they also #ully recogniHed )uh*ammad (s s). ii. >hate&er a "ro"het "resents as the ord and message o# God is ithout any contradiction and inconsistency. J&en the most ultimate o# geniuses o# this orld cannot ma(e such a claim a!out the or(s they ha&e "roduced. 'o e&er, the 5ur6n has &ehemently asserted a!out itsel# that there is not a sem!lance o# contradiction in the "hiloso"hy and ideology it "resents and there is not the slightest e&olution or de&elo"ment in its style that a "erson can detect. Is it "ossi!le that #or years a "erson should gi&e s"eeches on a &ariety o# to"ics in di##erent situations and circumstances and hen these s"eeches are com"iled #rom the !eginning to the end they #orm such a harmonious and congruous discourse that it has no contradiction o# &ie s and does not re#lect any e##ects o# mood change o# the s"ea(er and also does not de"ict any re&ision or change o# &ie sI Gnly the 5ur6n has this characteristic. iii. A "ro"het is !lessed ith miracles #rom God. The 5ur6n has s"eci#ied that one o# the reasons #or hich e@tra=ordinary miracles ere gi&en to .esus (s s) and )oses (s s) as to authenticate them as messengers o# God. Bo one can re;ect these miracles !y "ronouncing them as magic or tric(ery. The reason #or this is that the reality !ehind such acts is &ery much (no n to those ade"t in such disci"lines and they too are com"elled to ac(no ledge such acts as miracles. The miracle gi&en to the 4ro"het (s s) to &alidate his "ro"hethood is the 5ur6n. >hen those ho are a are o# the stylistic #eatures o# Ara!ic language and o# its literary tradition and also ha&e a literary a""reciation o# the language read the 5ur6n, they clearly #eel that this could not ha&e !een "roduced !y human !eings. Thus, at more than one instance, it has challenged its addressees ho do not regard it to !e o# di&ine origin and regard it to !e a #a!rication o# )uh*ammad (s s) to "roduce ;ust a single srah that can match the ma;estic style o# the 5ur6n. I# a "erson #rom amongst them in their o n o"inion can "roduce such a discourse ithout any literary and academic !ac(ground, then they should also ha&e no "ro!lem in doing so. This 8oo( o# God is still ith us. 3ourteen centuries ha&e "assed e&er since it as re&ealed. -uring this "eriod, our orld has undergone tremendous changes. )any ideologies and thoughts ere "resented !y man only to !e re;ected !y him later. Theories regarding mans !eing and those regarding the uni&erse around him ere "ut #orth e&ery no and then. Jach under ent a "rocess o# acce"tance or re;ection in &arious "eriods o# time. 'is intellectual ;ourney too( him through &arious "aths and destinationsA ho e&er, this 8oo( o# God is the only !oo( hich is as unassaila!le and sound today as it as #ourteen centuries ago regarding the &arious #acts it "resents and hich ha&e remained under academic discussion in the "ast #e centuries. Nno ledge and intellect hel"lessly ac(no ledged its su"eriority at that time the ay they do today. J&ery statement it has gi&en has stood the test o# time. The orld, in s"ite o# its astounding scienti#ic and academic disco&eries, has #ailed to "resent a !etter alternati&e to the &ie s it "resents. i&. The Almighty in#orms a "ro"het o# certain un(no n things hich are im"ossi!le to come into the (no ledge o# any other human !eing. Gne e@am"le o# this is the "redictions made !y di&ine re&elations hich ere #ul#illed to the utmost. 7ome o# these "redictions are mentioned in the 5ur6n and some in the '*adOth narrati&es. J&ery student o# the 5ur6n is a are o# the "redictions regarding the su"remacy o# the 4ro"het )uh*ammad (s s) in Ara!ia, the con,uest o# )a((ah and the "eo"le entering the #olds o# Islam in multitudes. Another great "rediction made !y the 5ur6n as the &ictory o# the ?omans a#ter !eing de#eated !y the 4ersians. >hen this "rediction as made, then in the ords o# Jd ard Gi!!on: 9Bo "ro"hecy could !e more distant #rom its accom"lishment, since the #irst t el&e years o# 'eraclius announced the a""roaching dissolution o# the em"ire.:C 'o e&er, it as #ul#illed at the &ery time it as meant to and in )arch 12$ A- the ?oman em"eror returned to +onstantino"le ith such s"lendour that #our ele"hants ere "ulling his chariot and numerous "eo"le stood outside the city ith lanterns and !ranches o# oli&e to elcome !ac( their hero. &. 4ro"hets ho are also designated as )essengers ( rusul) are a sym!ol o# di&ine ;ustice in this orld and
C

. Jd ard Gi!!on, Th ! "lin and #all $f th %$man &m'ir , &ol. 2 (Be For(: The )odern Di!rary, n.d.), L$$.

decide the #ate o# their "eo"le in this &ery orld. The ay this is !rought a!out is that i# these )essengers a!ide !y their co&enant ith God they are re arded in this orld and i# they de&iate #rom it they are "unished in this orld. The result is that the &ery e@istence o# these )essengers !ecomes a sign o# God and it is as i# they itness God al(ing on earth ith these )essengers and administering ;ustice. It is this situation hich !ecomes the !asis o# "assing ;udgement !y the Almighty !oth in this orld and in that to come. +onse,uently, the Almighty grants su"remacy to these )essengers and "unishes those ho re;ect their message. The Almighty has directed "eo"le to o!ey a "ro"het. 'e has made it &ery clear in 'is 8oo( that a "ro"het is not merely to !e re&ered, he is to !e o!eyed also. 'e is not sent that "eo"le merely regard him to !e a "ro"het and then lea&e him asideA he is not merely one ho counsels and "reachesA he is a guide ho must !e o!eyed. The &ery o!;ecti&e o# his coming is that hate&er guidance he "ro&ides in all a##airs o# li#e must !e #ollo ed ithout any hesitation. )oreo&er, o!eying a "ro"het is not merely a ritual. The 5ur6n re,uires #rom a !elie&er to o!ey him ith the s"irit o# #ollo ing him and ith #ull sincerity, #ull re&erence and #ull de&otion.
4, Belief in Di%ine Boo&s

.ust as the Almighty has sent "ro"hets to guide man(ind, similarly 'e has re&ealed 'is 8oo(s to these "ro"hets #or this "ur"ose. The "ur"ose o# these 8oo(s is that "eo"le ha&e ith them the ritten guidance o# God in 'is &ery ords so that they can ;udge !et een hat is right and hat is rong through these 8oo(s and are a!le to resol&e their di##erences through them and in this manner they are a!le to adhere to ;ustice regarding religion. At this "oint o# time, the anthology o# !oo(s #ound in the 8i!le sho s that a""arently these 8oo(s ere gi&en to each and e&ery "ro"het in some #orm or another. .ust as the 5ur6n mentions the Torah and the Gos"el, it also re#ers to the scri"ture o# A!raham (s s). All these 8oo(s are 8oo(s o# God. Thus the 5ur6n re,uires o# )uslims to !roadly "ro#ess #aith in these 8oo(s ithout any discrimination. Gut o# these, ho e&er, #our 8oo(s occu"y e@ce"tional im"ortance: the Torah, the 4salms, the Gos"el, the 5ur6n. The Torah as re&ealed to )oses (s s), the 4salms to -a&id (s s) and the Gos"el to .esus (s s). The 5ur6n as re&ealed to )uh*ammad (s s), the last "ro"het o# God. In di&ine literature, this is the only 8oo( a!out hich it can !e said ith #ull certainty that it is "resent ith us in its original #orm, sha"e, language and arrangement ithout the slightest !it o# change.
5, Belief in the 1ereafter

8elie# in the 'erea#ter is one o# the most im"ortant tenets o# Islam. It occu"ies the central "osition in the "reaching mission o# "ro"hets. It is on the #oundation o# this !elie# that the "illars o# sharah, &irtue and righteousness stand. 4ro"hethood is also !ased on it. A nab ("ro"het) is a nab !ecause he actually #oretells this nab azm (great ne s).% A rasl (messenger) is a rasl !ecause he !rings the message o# its ad&ent. The 5ur6n is a !earer o# arning and glad tidings #or this -ay. It says that the manner in hich "eo"le a(e u" #rom slee", the manner in hich rain enli&ens a dead and desolate terrain, the manner in hich a hole human !eing comes into e@istence #rom a mere dro" o# ater, in the same manner man(ind ill !e made to rise one day #rom their gra&es. ?aising u" man(ind on that -ay ould not !e o# any !other #or the Almighty. >hen the addressees o# the 5ur6n e@"ressed their onder on !eing re=created and in,uired a#ter the !eing ho ould enli&en these decayed !ones, the Almighty re"lied in the 5ur6n that the &ery !eing >ho created them the #irst time ould create them again. This hole "rocess is as easy #or 'im as uttering a ord #or us is. The testimonies, indications, sites and e&ents o# this day are descri!ed !oth in the 5ur6n and the '*adOth. In the #ollo ing "aragra"hs, these details are mentioned:
i, The Testimonies

The #irst thing is mans a areness o# good and e&il. It is !ecause o# this a areness that his conscience
%

. This is a re#erence to the ords o# a 5ur6nic &erse: L$:2.

1<

re!u(es him on e&ery e&il. It is a small court o# ;ustice hich is #ound ithin e&ery "erson hich deli&ers its un!iased &erdict at all times. >hether he acce"ts it or not, a "erson is a!le to clearly listen to this &erdict a#ter e&ery !lemish that emanates in his thoughts and deedsA this continues until he !ecomes so dee"ly in&ol&ed in e&il that this e&il com"letely surrounds his #aculties there!y lulling the calls o# his conscience to slee". This internal system o# re!u(e is a testimony o# his o n inner=sel# and is called the testimony o# the re!u(ing=sel#. The 5ur6n "resents it and tells man that he ill not !e le#t unaccounta!le #or hate&er he does. 'e should (no that ;ust as there e@ists a lesser a!ode o# ;udgement ithin man, similarly a greater a!ode o# ;udgement ill one day !e set u" #or the hole orldA hen it ta(es "lace, he ill !e held accounta!le !e#ore his Dord and re arded and "unished accordingly on the !asis o# his deeds. I# a "erson denies such a day o# accounta!ility, then it is li(e denying himsel# and "laying mischie# !e#ore ones conscience. The second thing is the nature o# man !y &irtue o# hich he li(es ;ustice and disli(es in;ustice. Bo dou!t, in s"ite o# this disli(e he still "er"etrates in;ustice !ut this is not !ecause he is not a!le to distinguish ;ustice #rom in;ustice or that he li(es the latter it is !ecause he loses his !alance and "oise !y !eing o&ercome ith desires and emotions. All o# us (no that a "erson may ant to steal #rom another "ersons house !ut he ould ne&er li(e someone to steal #rom his o n houseA he may (ill someone !ut ould ne&er li(e that anyone ta(e his li#e or that o# his relati&es. 7imilarly, a "erson may !e dishonest in eighing his merchandise #or others !ut ould ne&er !e ha""y i# others are dishonest ith him in this regard. I# one as(s these thie&es, (illers and s indlers a!out their actions they ould con#ess that each o# these is a crime and should !e eliminated. Thus no one in his senses can regard good and e&il to !e e,ual or that !oth !e dealt ith in the same manner. The 5ur6n "resents these #acts and as(s the re;ecters o# the -ay o# .udgement: 9Are >e to deal ith those ho su!mit to Ks as >e deal ith those ho transgressI >hat is the matter ith youI >hat is this ;udgement you gi&eI: The third thing is the incom"leteness #ound !oth in man and in this orld. 3rom hate&er as"ect these t o are seen, it is clearly e&ident that in e&ery single "art o# theirs the great "o er and isdom o# their ma(er is a""arent. In e&erything there is great meaning#ulness, matchless order and se,uence, unri&alled mathametical "er#ection and symmetry, e@tra=ordinary thoroughness and immense !eauty o# creati&ity that astounds ones intellect. Gn the other hand, i# one tries to understand !oth o# them in their totality, one sees great incom"leteness and lac( o# "ur"ose in them. A#ter this, there can only !e t o "ossi!ilities: #irst, to regard this orld as a meaningless "lace and come to the conclusion that it is the or(manshi" o# a merry= ma(er and nothing moreA second, to understand it in com!ination ith a -ay o# .udgement and that eternal (ingdom o# God hich has !een so &ehemently !een a##irmed and declared !y 'is "ro"hets. >hat is the &erdict o# intellectI J&ery "erson can com"rehend. The #ourth thing is the attri!utes o# God the e##ects o# hich are e&ident in e&ery s"ec( o# this uni&erse. The attri!utes o# "ro&idence and mercy in "articular need ones attention. A#ter itnessing the e@tra= ordinary arrangement made !y the Dord o# this orld to nurture and nourish man, ho can a "erson o# intellect thin( that his Dord ill lea&e him unaccounta!le and ho can it !e e@"ected #rom the merci#ul and gracious God to not "unish "eo"le ho ha&e made this orld a "lace o# o""ression and in;ustice. 3or this &ery reason, the 5ur6n has "ointed out at a num!er o# "laces that the -ay o# .udgement is the conse,uence o# Gods "ro&idence and mercy, "o er and isdom. A#ter "ro#essing !elie# in God, no one can deny it. The #i#th thing is the mani#estation o# Gods ;udgement in this &ery orld. This ha""ened through "ro"hets ho ere ele&ated to the status o# messengers. The Almighty !lessed them ith e@tra=ordinary miracles, hel"ed them through Ga!riel and !e#ore the actual -ay o# .udgement set u" through these messengers miniature -ays o# .udgement on this earth. The o!;ecti&e as to "ro&e the e@istence o# God and the 'erea#ter !e#ore the "eo"le in the &ery manner scienti#ic #acts are "ro&en through em"irical e&idence in a la!oratory. A#ter this, o!&iously no one is le#t ith an e@cuse !e#ore the Almighty to not acce"t the truth. The methodology ado"ted #or "resenting this em"irical e&idence as that these messengers communicated the truth to their "eo"le and then declared that they ill set u" a court o# ;ustice #or their "eo"le on !ehal# o# the Almighty. The re ard and "unishment on the !asis o# ones #aith and deeds hich

11

they ha&e !een in#ormed o# ill ta(e "lace #or their "eo"le in this &ery orld. .ust as "hysical la s are unaltera!le and mani#est come hat may, in the same manner, this moral la o# God shall mani#est itsel# !e#ore them once they are le#t ith no e@cuse to deny the truth. Thus those among the "eo"le o# these messengers ho acce"t their calls shall attain sal&ation !oth in this orld and in the ne@t and shall !e dominant on their ad&ersaries. And those ho re;ect these calls shall !e humiliated and ill recei&e di&ine "unishment. >hene&er this "rediction as made and a!out hiche&er "eo"le it as made, it as made in the most im"ossi!le and un!elie&a!le o# circumstancesA ho e&er, it is an amaHing historical reality that it came true hene&er it as made and came true in such a manner that "eo"le in #act itnessed God administering ;ustice and the hea&ens and the earth ere #illed ith 'is ma;esty and grandeur. The 5ur6n has in#ormed us that the last time this miniature -ay o# .udgement too( "lace as in the se&enth century A-. This amaHing e&ent o# human history occu"ies e@tra=ordinary signi#icance !ecause it too( "lace in the light o# (no n history. Thus the minutest o# the details a!out it are "reser&ed and all its "hases are !e#ore us and anyone can itness them !y turning the "ages o# history.
ii, The Signs

>hen ill the -ay o# .udgement comeI The 5ur6n has made it clear that no one e@ce"t God has (no ledge o# this. Gnly 'e (no s hen it ill come and 'e has not disclosed this matter e&en to any o# 'is "ro"hets and angels. 'o e&er, the signs and "ortents hich ill signal its ad&ent are mentioned in the 5ur6n and the '*adOth and also in "re&ious di&ine scri"tures. 7ome o# these signs are &ery general and others are in the #orm o# s"eci#ic incidents and ha""enings. The signs o# this #irst category are not mentioned in the 5ur6n. Gnly the '*adOth literature mentions them. G# the signs o# the second category too, only one is mentioned in the 5ur6n: the onslaught o# Gog and )agog. There#ore, this only is the certain sign. Gther signs hich are generally (no n in this regard are #ound in narrati&es hich the scholars o# '*adOth technically regard as s(ah(i(h*. 7ome o# these signs ha&e already mani#ested themsel&es and others, i# their ascri"tion to ards the 4ro"het (s s) is correct, shall de#initely mani#est themsel&es in #uture.
iii, The E%ents

'o ould the -ay o# .udgement come a!outI The details o# hat ill ensue at the ad&ent o# this day are mentioned in the 5ur6n at a num!er o# "laces. >hat ill ha""en to the hea&ens and the earth and hat ill !e#all the sun and the moon, the "lanets and stars and hat situation ill !e #aced !y the creatures o# the earth and ho ill "eo"le emerge #rom their gra&es to gather around their Dord is all "ortrayed in the 5ur6n. A study o# "re=Islamic Ara!ic literature sho s that Ara!s relished "ara!les more than similes. The 5ur6n hile ta(ing this into account has "ortrayed the "icture o# the cataclysm that ill ta(e "lace on that day in such a gra"hic manner that the reader #eels and sees all these e&ents ha""ening !e#ore him. The se,uence o# the e&ents hich ill ta(e "lace as "er the 5ur6n is the #ollo ing: a. 4eo"le ould !e dee"ly in&ol&ed in their li#e=routine. 7ome ould !e on the ay, some in the mar(et, some in a meeting and some at their homes and no one ould ha&e the slightest in(ling that this hole orld is a!out to !e disru"ted hen suddenly the trum"et ill !e !lo n and the u"hea&al o# the -ay o# .udgement ill ta(e "lace. At &arious "laces, the 5ur6n has gra"hically de"icted hat ill ha""en to the creatures o# this earth hen this commotion ensues. >hen a#ter the #irst earth,ua(e tremor the second tremor comes, the state o# the earth ill !e much li(e a shi" hich is !eing s e"t !y the tumultuous a&es around it and hose inha!itants as a result ill !e trem!ling ith #ear ith eyes horror=struc( and they ould !e so o&ercome and stric(en !y the situation as i# the horri#ic "unishment o# God has dri&en them mad. !. It ill !e at this time hen great disru"tion in the "hysical orld ill !egin. 7uch great commotion ill ensue all o&er this uni&erse that mountains ill !e crushed to grains, seas ill !urst #orth and all gala@ies and hea&enly !odies ill !e dis"laced and ill #use into one another. 7o great ill this all= em!racing u"hea&al !e that minds cannot imagine it and ords cannot descri!e it. This turmoil ill continue #or a "eriod (no n only to God. c. A#ter this, the second "hase ill !egin. In the 5ur6n, this "hase has !een called the "hase in hich man(ind ill !e re=created. Thus #rom this &ery turmoil a ne "hysical orld ill emerge. All hea&enly !odies including this earth, sun, moon and gala@ies made o# !illions o# stars and "lanets ill change into an earth and hea&ens ha&ing ne "hysical la s. According to the 5ur6n, at this ;uncture, the trum"et

12

ill !e sounded once again a#ter hich man(ind ill rise #rom their gra&es and o# ;ustice set u" !y their Dord #or them.
i%, hases and *(odes

ill ad&ance to the court

The "hases through hich a "erson "asses and the a!odes in hich he is lodged during his ;ourney to meet his Dord are also mentioned in the 5ur6n. 7lo ly !ut surely, he is mo&ing to encounter his Dord. The #irst "hase o# this ;ourney is death. A#ter a short stay in this orld, e&ery single "erson "asses through this "hase. There is no esca"e #rom it. It can come in the morning and it can come in the e&eningA one may taste it e&en !e#ore ones !irth or right a#ter !irth. It can come in childhood, in youth or in old age at any time and e&ery "erson has to su!mit to it hether he li(es it or not. According to the 5ur6n at death, the real "ersonality o# a "erson hich is called the soul (nafs) !y the 5ur6n and hich is inde"endent o# his !ody is se"arated #rom his mortal !eing. A s"eci#ic angel ho has a hole sta## o# angels is de"uted #or this tas(. 'e #ormally comes and collects a "ersons soul ;ust as a go&ernment o##icial entrusted #or collecting something discharges his res"onsi!ility. At this instance, hat ha""ens to a "erson is also de"icted in the 5ur6n. The souls o# "eo"le ho ha&e deli!erately re;ected their "ro"hets e&en a#ter !eing con&inced o# their &eracity are claimed !y the angels hilst they hit and stri(e these dis!elie&ers and at this &ery ;uncture o# death they in#orm them that a terri!le torment a aits them !ecause o# their e&il deeds. Gn the other hand, "eo"le ho "ro#ess #aith in their "ro"hets and are a!solutely ithout any stain o# dis!elie# or "olytheism and ha&e also not in#ringed u"on the rights o# others or !een o""ressi&e in any manner are "resented ith salutations #rom the angels and gi&en glad tidings o# 4aradise. A#ter this, are the a!odes hich are called 8arHa(h, )ah*shar, 'ell and 'ea&en. 8arHa(h is the !oundary !eyond hich the dead shall !e (e"t till the -ay o# .udgement. In some '*adOth narrati&es the ord 9gra&e: has !een #igurati&ely used #or this orld. 'ere man(ind ould !e ali&e !ut this li#e ould !e ithout any cor"oral #orm. 'ere, the a areness o# the soul, the nature o# emotions, o!ser&ations and e@"eriences ould !e almost the same as the one #ound during dreams. It is e&ident #rom the 5uran that #or "eo"le hose #ate is a!solutely clear hether they are the righteous ho ha&e remained #aith#ul to God and to their human !eings in an e@em"lary ay or are the haughty ho ha&e re;ected the truth in sheer arrogance, "unishment and re ard ill !egin in this orld o# 8arHa(h. The reason #or this is that ta(ing an account #rom them ould not !e re,uired. The ne@t "lace "eo"le ould encounter is the )ah*shar. The 5ur6n says that a#ter the trum"et is sounded the second time all man(ind ill rise #rom their gra&es and stand in the )ah*shar. Jach "erson ill !e gi&en a !ody and a soul. The "re&ious !ody o# each "erson ill !e re"laced ith a ne one hich ill !e a""ro"riate to endure Gods !lessings as ell 'is rathA ho e&er, each "erson ill ha&e the same "ersonality at that time as he had in this orld. )an(ind on that day ill !e di&ided into three grou"s. The #oremost in see(ing the truth, the righteous and the rongdoers. The #irst and second o# these t o grou"s ill !e gi&en their record in their right hand hilst the hands o# the third o# these grou"s ill !e tied and they ill !e gi&en their record #rom !ehind in their le#t hand. At this instance, the accounts o# "eo"le shall !e "resented. >itnesses shall !e called so that the rong= doers are le#t ith no e@cuse to deny their sins. 4ro"hets o# God shall also !e "resented as itnesses. J&en the tongues, hands, #eet, ears, eyes and s(ins o# "eo"le shall !ear itness. A#ter this, ;udgement shall !e "ronounced and "eo"le shall !e sent to 4aradise or 'ell. 'ell is the orst o# a!odes according to the 5ur6n. In it, there ill !e the "unishment o# the #ire. This #ire ill scorch #aces, dis#igure loo(s, "luc( out s(ins and reach the hearts. The nec(s o# criminals ill ha&e yo(es and their #eet ill !e in chainsA e&erything ill !ecome a yearning #or them. The greatest "unishment ill !e that sinners ill not !e a!le to see the Almighty nor recei&e any a##ection #rom 'im. The Almighty ill not e&en li(e to loo( at some o# them. 4aradise is the a!ode o# the righteous. It is as &ast as the uni&erse. It is a "lace o# eternal !liss here in contrast to this orld, there is no conce"t o# death ith li#e, sorro ith ha""iness, orry ith satis#action, hardshi" ith ease and torment ith !lessings. Its com#ort is eternal, its !liss endless and its days and nights unending. Its "eace is #ore&er, its ha""iness ill ne&er cease and its ma;esty is e&erlasting and its "er#ection matchlesse. 'ere the Almighty ill "ro&ide 'is ser&ants ith that hich eyes ha&e not seen, ears ha&e not heard and hich ne&er has any "erson e&er !een a!le to imagine.
PPPPPPPPPPPPPP

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Morals and Morality A#ter #aith, the second im"ortant re,uirement o# religion is "uri#ication o# morals. This means that a "erson should cleanse his attitude !oth to ards his creator and to ards his #ello human !eings. This is hat is termed as a righteous deed. All the sharah is its corollary. >ith the change and e&olution in societies and ci&iliHations, the sharah has indeed changedA ho e&er #aith and righteous deeds, hich are the #oundations o# religion, ha&e not undergone any change. The 5ur6n has made it clear that ;ust as the Almighty has !lessed a "erson ith eyes to see and ears to hear, similarly, he has !lessed him ith a #aculty hich distinguishes good and e&il #or him. A "erson is not mere !ody and intellect. 'e is also a moral !eing. This means that the a!ility to distinguish good #rom e&il and the a""reciation that good is good and e&il is e&il is innately #ound in him. This a""reciation o# good #rom e&il is a uni&ersal reality. Thus hen the most e&il o# "ersons does something rong, he tries to hide it in the #irst "hase. 7ame is the case ith good. A "erson lo&es hat is good and res"ects and re&eres it. >hen he esta!lishes a society, he al ays sets u" a system o# ;ustice in it. This is am"le testimony o# his innate a!ility to distinguish !et een good and e&il. Bo dou!t, at times, a "erson may ;usti#y a sin he commits, ho e&er, at the &ery time he in&ents e@cuses #or this ;usti#ication, he &ery ell (no s that he is in&enting these e@cuses against his nature. The reason #or this is that i# someone else commits the same sin against him, he regards it to !e an e&il ithout any hesitation, and &ehemently "rotests against that "erson. 'o e&er, in the inter"retation o# this innate a!ility to distinguish !et een good and e&il, there could ha&e !een di##erences !ecause o# di##erent circumstances and "eriods o# time and !ecause o# a &ariation in "erce"tion !et een "eo"le themsel&es. It is a great !lessing o# the Almighty that 'e has not e&en le#t any "ossi!ility #or such di##erences and here&er there could ha&e !een a li(elihood o# any ma;or di##erence, 'e delineated good and e&il through 'is messengers. The guidance "ro&ided !y these messengers is no eternally enshrined in the 5ur6n.
-ood and Bad Morals
i, Worshipping -od

The #irst directi&e is that since there is no god e@ce"t God, only 'e should !e orshi""ed. The essence o# this orshi" (ibdah) is humility and ser&ility. The #oremost mani#estation o# this essence is ser&ing the Almighty. 7ince a "erson also has a "ractical e@istence in this orld, this ser&itude relates to this "ractical e@istence as ell and in this manner !ecomes inclusi&e o# o!edience. The mani#estations in the #irst case are glori#ying 'im and singing 'is "raises, "raying to him and su""licating !e#ore 'im, (neeling and "rostrating !e#ore 'im, ma(ing &o s (to "lease 'im), o##ering animal sacri#ice and doing itikf)In the second case, a "erson, a#ter regarding someone as an inde"endent la gi&er and ruler, considers that 'e has the authority to gi&e directi&es o# hat is #or!idden and hat is not and hat is allo ed and hat is not and su!mits !e#ore all 'is directi&es. It is the &erdict o# God Almighty that none o# the a!o&e mentioned things can !e reser&ed #or someone other than 'im.
ii, Treating arents #ith 6indness

The second directi&e is that "arents should !e treated ith (indness. This directi&e is "resent in all di&ine scri"tures. There is no dou!t in the #act that among human !eings a "ersons #oremost o!ligation is to ards his "arents. Thus a#ter orshi""ing God, )uslims ha&e !een directed to #ul#ill it the #oremost. The reason #or this is that it is the "arents ho !ring a "erson into e@istence and it is they ho nourish and loo( a#ter him. The Almighty has counseled man to !e than(#ul to !oth his "arents the #oremost a#ter God. This gratitude is not to !e e@"ressed merely through the tongue. There are some essential re,uisites o# this gratitude hich the 5ur6n has related. The #irst thing mentioned is that a "erson should treat his "arents in a manner that he sho s res"ect to them not only out ardly !ut also #rom the de"th o# his heart. 'e should not sho any a&ersion to them in his heart and also not say something !e#ore them hich is against manners. In #act, he should treat them ith lo&e, a##ection and decency and in a manner that re#lects his o!edience to them. 'e should o!ey them and in the #railty o# old age, com#ort them and !e a means o# re=assurance to them. The second thing mentioned in this &erse is that a "erson should al ays sho o!edience and com"liance

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to his "arents and this o!edience should arise #rom his lo&e and a##ection #or them. .ust as "arents hide and "rotect their children the ay !irds do through their ings, in a similar manner, children too should hide and "rotect their elderly "arents in their ings o# lo&e and o!edience. The reason is that i# e&er children can re"ay their "arents #or their care it is through this attitude. >ithout this attitude, this right o# the "arents can in no ay !e #ul#illed. The third thing that is mentioned !esides the a!o&e !eha&iour is that a "erson should (ee" "raying #or his "arents that the ay his "arents raised him ith a##ection and care, the Almighty should also sho er 'is !lessings on them in this old age. In s"ite o# the status that Islam con#ers u"on "arents, they do not ha&e the right to #orce their children to !aselessly associate someone ith the Almighty. The children should o"enly diso!ey their "arents ith regard to "olytheism and should #ollo the ay o# those ho #ollo God. Any calls to e&ade the Almighty must not recei&e any "ositi&e res"onse e&en i# it is the "arents ho are gi&ing the call. +onse,uently, all other directi&es o# the Almighty shall also !e considered su!ser&ient to this directi&e, and one cannot diso!ey these directi&es i# the "arents as( them to do so. iii. J&en i# the "arents #orce their children to commit a sin as heinous as "olytheism, they must al ays !e treated in a !e#itting manner. Their needs should !e met as #ar as "ossi!le and a "rayer o# guidance !e continued to !e made #or them. The children may ha&e a right to diso!ey their "arents i# they insist u"on diso!edience to the directi&es o# religion !ut still they must not !e slac( or indi##erent, in any ay, to their duty to ards their "arents.
iii, Spending in Way of -od

The third directi&e is to s"end in the ay o# God. This means that ;ust as a "erson s"ends on himsel# the !lessings !esto ed u"on him !y God, he should also s"end them on his #ello !rethren a#ter #ul#illing his "ersonal and !usiness needs. The re ard #or this s"ending is also Gods lo&e !ecause hate&er one s"ends he has it sa&ed in the hea&ens and in the ords o# the 4ro"het .esus (s s), his heart too remains occu"ied at this "lace, ()atthe , 1:19=21). This s"ending in the ay o# God is the right o# ones relati&es, or"hans and the needy hich must necessarily !e #ul#illed. Any slac(ness in #ul#illing this right can, in the eyes o# God, ma(e a "erson a criminal ho e@torts the rights o# "eo"le. Thus, at another instance, the 5ur6n has clearly stated that i# a "erson starts amassing ealth hile remaining indi##erent to these rights then this is hoarding and its "unishment is the #ire o# 'ell #rom hich e&ery !elie&er should see( re#uge ith the Almighty. Gnly "eo"le ho ado"t a !alanced attitude in their s"ending and consider the sustenance they ha&e !een gi&en !y God a !lessing and not a result o# their o n "lanning are a##orded ith the urge and ill to s"end in this manner. +onse,uently, t o #urther things are stated: 3irstly, ealth should not !e s,uandered #or it is a !lessing o# God and the right attitude in this regard is that a "erson should s"end it in a !alanced and e##icient ay on his "ermissi!le needs. The 5ur6n says that "eo"le ho s,uander their ealth are 7atans !rothers and 7atan is &ery ungrate#ul to his Dord. 'e allures "eo"le to his ays and entices them to s"end on things hich earn the dis"leasure o# God. >hile e@"laining the !alanced attitude in this matter, the 5ur6n says that a "erson should neither !e miserly nor "rodigal so that hen he needs his ealth, he ends u" yearning #or ealth and is reduced to indigenceA on the contrary, he should s"end in a !alanced ay and al ays sa&e something so that he is a!le to hel" others hene&er needed. 7econdly, it is the isdom and ill o# God hich go&erns the #inancial circumstances o# a "erson. The only res"onsi!ility o# a "erson is that he should or( hard to create o""ortunities #or his li&elihood. 4eo"le ho do not understand this, not only do not s"end on others, !ut many a time !ecome so callous as to e&en (ill their children #or #ear o# "o&erty. The 5ur6nic &erses hich mention the directi&es o# s"ending in the ay o# God, at one "lace, s"ecially allude to the e&il Ara! custom o# !urying ali&e in#ant girls in the time o# jhiliyyah. The "syche !ehind this as that since a oman is not an earning mem!er o# the #amily, hy should one !ear the !urden o# her u"=!ringing. The 5ur6n #or!ade this heinous "ractice and said that it is the Almighty ho "ro&ides #or these innocent girls and also #or those ho indulge in this "ractice. They should rest assured that the Almighty is e&er= atching the circumstances 'is ser&ants are going throughA 'e is not un=a are o# them.
i%, Chastity and Modesty

The #ourth directi&e mentioned is that no one should e&en go near #ornication. The reason stated #or this is

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that it is o"en le dness and a &ery dread#ul "ractice. The im"lication is that no argument is re,uired to "ro&e its a #ulness and le dness. 'uman nature, unless it is "er&erted, has al ays regarded it to !e a gra&e sin and a terri!le crime. It is an indu!ita!le reality that the institution o# #amily is as essential a need #or a "erson as air and ater are. This institution can sustain on natural #eelings and emotions only i# the relationshi" !et een the s"ouses is "ermanent. I# this as"ect is missing then a society can only consist o# a !unch o# animals hich are de&oid o# natural and s"iritual #eelings and emotionsA it cannot !e #ounded on right and healthy #ootings. It is this &ery terri!le nature o# #ornication !ecause o# hich the Almighty has not merely #or!idden itA 'e has said to not e&en go near it. This means that one should (ee" a ay #rom things that may lead to it or may ultimately entice a "erson to it. The eti,uette o# gender interaction mentioned in the 5ur6n is stated #or these &ery reasons. Gn this &ery !asis, "o"ulariHing #ornication and creating o""ortunities hich lead to it are regarded a crime !y the Almighty.
%, Sanctity of 1uman 7ife

The #i#th directi&e is that no one should (ill any one. This is a mention o# the sanctity o# human li#e hich it al ays "ossessed as "er morality and religion. The 5ur6n has in#ormed us that "rior to this, the Israelites ere also gi&en this directi&e and the Almighty had ordained that (illing one human !eing as li(e (illing hole man(ind. The 5ur6n has also clari#ied that the "er"etrators o# this crime ill not only ha&e to #ace God, they ill also ha&e to rec(on ith the heirs o# the slain "erson and God has gi&en them #ull authority in this regard, and no court o# ;ustice can sho any leniency to the murderer ithout the consent o# his heirs. Its res"onsi!ility is that i# they insist on qis*s, * it should hel" them and should im"lement ith #ull #orce hate&er they ant.
%i, Misappropriating the Wealth of 'rphans

The si@th directi&e is that the ealth o# or"hans should not !e misa""ro"riated. The ords o# this directi&e are the same as those o# #ornication earlier: 9-o not a""roach the ealth o# or"hans e@ce"t #or their el#are and !etterment.: The im"lication is that one should only use the ealth o# the or"hans #or their de&elo"ment and "rotection and this too should !e done till the time hen or"hans reach maturity and can !e entrusted ith their ealth. Guardians o# the or"hans should return their ealth to them and should not thin( o# de&ouring it themsel&es. +onsuming the ealth o# or"hans is li(e #illing ones !elly ith #ire.
%ii, 6eeping romises

The se&enth directi&e is that "romises should !e (e"t at all costs. The 5ur6n here says that one shall !e held accounta!le #or "romises. At some other instances in the 5ur6n as ell, this directi&e o# (ee"ing "romises is mentioned ith the same em"hasis. At the time o# armed jihd also, the most im"ortant directi&e hich is stated in the 5ur6n is this (ee"ing o# "romises. At one instance, the 4ro"het (s s) and the )uslims ha&e !een directed to end their treaties ith the Idolaters o# Ara!ia and launch the #inal onslaught. 'o e&er, this much has !een clearly stated in it that treaties hich are time=!ound must !e honoured till the time "eriod e@"ires. At another instance, it has !een stated that i# a nation ith hom )uslims are !ound in a "act is o""ressing the )uslims, then these )uslims cannot !e hel"ed in !reach o# this "act. Gaths em"hasiHe an assertion to the ultimate e@tent. >hen a )uslim s ears !y the Almighty on an intention or a "lan that he ishes to carry out, it is as i# he has called the +reator o# the hea&ens and the earth to !e a itness o&er his ord. In s"ite o# this im"ortance that oaths and co&enants occu"y, many a time it !ecomes im"ossi!le #or a "erson to honour his ord or he may #eel that #ul#illing a certain oath might !e instrumental in in#ringing the rights o# the Almighty or o# his o n sel# or e&en o# others. In such cases, one can !rea( ones oath. In #act, in some cases, !rea(ing an oath !ecomes a moral and religious necessity. In the Islamic sharah, an atonement (kaffrah) has !een "rescri!ed #or a !ro(en oath. 3ollo ing are directi&es gi&en in this regard: 1. At times, an oath is totally a!surd, nonsensical and meaningless. Bo dou!t, a !elie&er should re#rain #rom "ledging such oathsA ho e&er, it is a great #a&our and !lessing o# the Almighty that 'e ill not hold "eo"le accounta!le #or the #ul#illment o# such oaths, neither in this orld nor in the 'erea#ter. 2. Gn the other hand, i# an oath is "ledged ith a solemn ill and intention or i# some contract has !een made on its !asis or it has an e##ect on the rights and o!ligations o# the "arties in&ol&ed or it in#ringes u"on the in;unctions o# the sharah, the Almighty ould de#initely hold a "erson res"onsi!le #or it. 7o a "erson

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must not !e careless and indiscreet in this matter. Gn the contrary, he should act in a &ery res"onsi!le manner in this regard. 3. I#, o ing to some reason, a "erson is #orced to !rea( such an oath, then he must atone #or it. 3or this, he is re,uired to #eed ten "oor "eo"le ith the standard o# #ood he normally #eeds his o n #amily or to gi&e them clothes to ear or to li!erate a sla&e. I# he is una!le to do either o# these, he must #ast #or three days.

%iii, 1onesty in Weighing

The eighth directi&e is that things should !e eighed and measured ith honesty. The Almighty says that 'e has set the earth and the hea&ens on a scale and thus it is necessary that a "erson in his circle should remain ;ust and measure ith the right scale and eights. It is e&ident #rom this that this is a &ery im"ortant directi&e and in its essence is actually a corollary o# the scale o# ;ustice on hich this orld has !een created. Thus i# anyone de&iates #rom it, it means that his conce"tion o# ;ustice and #airness has !ecome de#ecti&e and he actually does not !elie&e in a ;ust God. A#ter this, o!&iously the economic and social systems o# the society are sha(en #rom their !ases and no ingredient o# the society remains in its "lace. Adulteration in things is also a similar case. I# a "erson mi@es ater in mil(, or sand in sugar or !arley in heat, he commits the same crime !ecause e&en i# he eighs accurately he is not gi&ing the !uyer in #ull hat he is !uying. This is li(e usur"ing the rights o# others #or hich he ill ha&e to #ace gra&e conse,uences !oth in this orld and in that to come.
i., Follo#ing Speculations

The ninth directi&e is that one should not !ase ones actions on s"eculations. The 5ur6n has arned us #rom regarding this to !e a tri&ial directi&e !ecause the #aculties o# sight, hearing and intellect shall one day !e held accounta!le !e#ore God. The im"lication o# this directi&e is that it is not right #or a )uslim to ma(e !ad estimations a!out other )uslims, or ma(e allegations against others or ta(e some action against others ithout "ro"er (no ledge o# hat the matter is or s"read rumours merely on the !asis o# s"eculation or #orm a &ie a!out Gods !eing and attri!utes and 'is directi&es merely on the !asis o# con;ecture and guess or( and unending analogies.
., ride and 8anity

The tenth directi&e is that no one should al( ith "ride and &anity on Gods earth. The 5ur6n thus says that ho soe&er much a "erson may stri(e the earth ith his #eet, he ill not !e a!le to rent it asunder and ho soe&er much a "erson may al( hile raising his head he ill not !e a!le to reach the heights o# the mountains. 7uch a al(ing o!&iously re#lects ones inner=sel#. >ealth, authority, !eauty, (no ledge, "o er and other similar things "roduce "ride and &anity in a "erson. Jach o# these "roduces a s"eci#ic ty"e o# "ride in ones gait sho ing that his heart is de&oid o# the "erce"tion o# ser&ing God and there is no conce"t in it o# Gods glory and greatness. The heart hich has the "erce"tion o# ser&ing God and o# 'is greatness only !eats in the chests o# "eo"le ho ha&e humility. 'ere it should remain clear that "ride and &anity are not merely re#lected in ones gait: they are e&ident in ones con&ersation, clothes, a""earance and !eha&iour as ell. 'ence the use o# all such things should !e regarded as "rohi!ited hich re#lect a##luence or are a means o# sho and "om"osity or are instrumental in o&era ing others or !elong to the mannerisms o# rogues and ru##ians. 7o much so,one should not ado"t an arrogant a""earance in (ee"ing the !eard and the moustache and in earing clothes. Di(e the ten commandments o# the Torah, these are the ten commandments o# the 5ur6n. All morals are their corollary. >hat the Almighty has regarded as great sins and acts o# &ulgarity emerge #rom diso!eying these directi&es. The 5ur6n une,ui&ocally states that "eo"le can !e "unished #or this diso!edience in the 'erea#ter. Thus e&ery )uslim should remain cautious a!out it. The #ollo ing three things should remain in consideration in this regard: 3irstly, i# the diso!edience is unintentional, God ill not hold a "erson accounta!le. 'is la is that i# a "erson unintentionally commits something hich a""arently is a misdeed, ho e&er, he had no intention o# committing that misdeed, the Almighty ill not "unish him.

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7econdly, i# a "erson is a!le to a!stain #rom diso!eying these directi&es, then its re ard is that his minor sins ill !e #orgi&en !y the )erci#ul Dord other ise all his ma;or and minor sins ill !e recorded in the register o# his deeds and he ill ha&e to gi&e their account. Thirdly, i# a "erson diso!eys any o# these directi&es hile !eing o&er helmed ith emotions, he should re"ent and mend his ays. It is essential that he re"ent as soon as "ossi!le. The Almighty has clearly stated in the 5ur6n that 'e ill #orgi&e "eo"le ho commit a sin hile !eing o&er helmed ith emotions i# they re"ent right a#ter it. 'e ill not #orgi&e "eo"le ho sin all their li&es and re"ent hen they see death a""roaching. 7imilarly, 'e ill not #orgi&e "eo"le ho deli!erately re;ect the truth i# they continue ith this attitude till their death. The 5ur6n has ascertained t o cases in hich re"entance shall !e acce"ted !y the Almighty. A#ter this, one case remains: a "erson as not a!le to re"ent right a#ter his sinA ho e&er, he did not delay re"entance till his death. In this case, the 5ur6n is silent. This silence creates ho"e as ell as #ear and the "ur"ort o# the 5ur6n also seems that one should remain !et een the states o# ho"e and #ear in this case. The Sharah of Worship Rituals The o!;ecti&e o# Islam is "uri#ication o# the soul. Attainment o# e@cellence in this "uri#ication relies on a "ersons relationshi" o# ser&itude ith the Almighty. The stronger this relationshi", the greater a "erson is a!le to achie&e "uri#ication !oth in his conce"ts and in his deeds. Do&e, #ear, sincerity, #aith#ulness and gratitude as an ac(no ledgement o# 'is innumera!le #a&ors and !lessings are the inner mani#estations o# this relationshi". In the li#e o# a "erson, this relationshi" mani#ests in the #orm o# the #ollo ing three: orshi", o!edience and su""ort. In the religion o# the 4ro"hets, orshi" rituals are "rescri!ed to ser&e as a reminder #or this relationshi". 4rayer, zakh, umrah and animal sacri#ice are orshi", the rituals o# 3asting and itikf are a sym!olic e@"ression #or o!edience, hile the ritual o# h*ajj is a sym!olic e@"ression #or o##ering su""ort and hel" #or the cause o# Allah.
+, The rayer

The most im"ortant orshi" ritual o# Islam is the "rayer. A little deli!eration sho s that the essence o# religion is com"rehension o# God and, ith emotions o# #ear and lo&e, an e@"ression o# humility and humility !e#ore 'im. The most "rominent e@"ression o# this essence is orshi". In&o(ing and glori#ying 'im, "raising and than(ing 'im and (neeling and "rostrating !e#ore 'im are the "ractical mani#estations o# orshi". The "rayer is nothing !ut an e@"ression o# these mani#estations and, ith grace#ul "oise, com!ines all o# them.

The "rayer occu"ies e@tra=ordinary im"ortance in religion. The status monotheism occu"ies in !elie#s is e@actly the same as hat the "rayer occu"ies in deeds. It has !een made mandatory to ingrain the remem!rance o# God in a "erson. It is e&ident #rom the 5ur6n that the "rayer is the #oremost conse,uence o# the com"rehension o# Allah hich one gets a#ter !eing reminded !y 'is re&elations and, as a result o# this com"rehension, o# the emotions o# lo&e and gratitude that a""ear #or the Almighty or should a""ear in a "erson. It is the "illar o# Islam and is among the re,uisites #or a "erson to !e called a )uslim !oth in this orld and in the 'erea#ter. It is a means to remain stead#ast on Islam, a &ehicle #or countering hardshi"s and i"es out sins. It is the identity o# true "reaching, a means o# "erse&erance on the truth and the nature o# e&ery o!;ect o# this uni&erse and is real li#e. >hen the com"rehension o# God, 'is remem!rance and memory and the #eeling o# 'is nearness reach their "innacle, it !ecomes the "rayer. All the sages o# the orld are unanimous that real li#e is the li#e o# the soul and this li#e is nothing !ut the remem!rance o# God, 'is cogniHance and attaining 'is nearness. Gnly the "rayer can #urnish and a##ord such a li#e to man.
G!;ecti&e o# the 4rayer is to remem!er God through out the day and night.
2, The Zakh

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A#ter s*alh (the "rayer), zakh is the second im"ortant orshi" ritual in Islam. Among the &arious mannerisms hich man has generally ado"ted to orshi" deities, one is to "resent !e#ore them a "art o# his ealth, li&estoc( and "roduce. In the religion o# the "ro"hets, this is the essence o# zakh, and on this &ery !asis, it is has !een regarded as a ritual o# orshi". Bames li(e s*adaqah* niydh* bhnt and nadhr are also used #or it. +onse,uently, the 5ur6n has used the ord s*adaqah #or it in &arious &erses, and has e@"lained that it should !e "aid ith humility. The general custom a!out it as that once it had !een "resented, it as ta(en #rom the "lace o# orshi" and gi&en to its custodians so that they ere a!le to ser&e the needs o# the orshi""ers #rom this money. This "ractice has no !een discontinued. In its "lace, )uslims ha&e !een directed to gi&e this money to their rulers so that the needs o# the state can !e metA ho e&er, this change does not a##ect the essence o# zakh. It is reser&ed #or the Almighty and hen 'is ser&ants "ay it, the decision #or acce"ting it also comes #rom 'im.
'()ecti%e of Zakh

The o!;ecti&e o# zakh can !e determined #rom its &ery name. The root o# the ord zakh in Ara!ic has t o meanings: 9"urity: and 9gro th:. It thus means the ealth gi&en in the ay o# Allah to o!tain "urity o# heart. It is e&ident #rom this that the o!;ecti&e o# zakh is the same as that o# the hole o# Islam. It cleanses the soul #rom the stains that can soil it !ecause o# lo&e #or ealth, in#uses !lessings in the ealth and is instrumental in increasing the "urity o# the human soul. +akh is the minimum #inancial o!ligation on a "erson o# s"ending his ealth in the ay o# God. A )uslim must #ul#ill it at all costsA thus it does not in hat s"ending in the ay o# God !eyond it insA ho e&er, merely "aying zakh is enough to attach a "ersons heart ith the Almighty and greatly does a ay ith indi##erence to the Almighty hich so o#ten comes in a "erson !ecause o# lo&e #or this orld and its resources.
3, The Fast

As a term o# the Islamic sharah, the #ast re#ers to the state o# a "erson in hich he is re,uired to a!stain #rom eating and drin(ing and #rom marital relations ith certain limits and conditions. A "erson e@"resses himsel# through deeds and "racticesA hence hen his emotions o# orshi" #or the Almighty relate to his deeds and "ractices then these emotions, !esides mani#esting in orshi""ing 'im, also mani#est in o!eying 'is commands. 3asts are a sym!olic e@"ression o# this o!edience. >hile #asting, a "erson, at the !ehest o# 'is Dord, gi&es u" things hich are originally allo ed to him to in 'is "leasureA he thus !ecomes an em!odiment o# o!edience and through his "ractice ac(no ledges the #act that there is nothing greater than the command o# God. The e@cellence a "erson can attain in this ritual o# orshi" is that hile #asting he im"oses certain other restrictions on himsel# and con#ines himsel# to a mos,ue #or a #e days to orshi" the Almighty as much ! ( itikf). Though this orshi" ritual is not as he can. In religious terminology, this is called k&F incum!ent u"on the !elie&ers li(e the #asts o# ?amad*6n, it occu"ies great im"ortance &iH=a=&iH "uri#ication o# the soul.
'()ecti%e of the Fast

The o!;ecti&e o# the #ast as delineated !y the 5ur6n is that "eo"le ado"t the taqw o# God. In the terminology o# the 5ur6n, taqw means that a "erson should s"end his li#e ithin the limits set !y Allah and should (ee" #earing 'im #rom the de"th o# his heart that i# e&er he crosses these limits, there ill !e no one e@ce"t God to sa&e him #rom its "unishment.
4, H!ajj and Umrah

In the religion o# A!raham (s s), these t o rituals are the "innacle o# orshi". Their history !egins ith the "roclamation made !y A!raham (s s) a#ter !uilding the 'ouse o# God that "eo"le should come here to ceremonially de&ote themsel&es and re&i&e their commitment to the !elie# o# tawh*d. This is the highest "osition a "erson can attain in his Heal #or orshi"ing the Almighty: he is ready to o##er his li#e and ealth #or 'im hen he is called #or this. ,*ajj and umrah are sym!olic mani#estations o# this o##ering. 8oth are an em!odiment o# the same reality. The only di##erence is that the latter is com"act and the #ormer more com"rehensi&e in hich the o!;ecti&e #or hich li#e and ealth are o##ered !ecomes &ery e&ident.

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The Almighty has in#ormed us that 7atan has declared ar on the scheme according to hich 'e has created Adam in this orld since the &ery #irst day. +onse,uently, his ser&ants are no at ar ith their #oremost enemy till the -ay o# .udgement. This is the &ery test on hich this orld has !een made and our #uture de"ends on success or #ailure in it. It is #or this ar that e dedicate our li#e and de&ote our ealth. This ar against I!lOs has !een sym!oliHed in the ritual o# h*ajj.
'()ecti%e of H!ajj and Umrah

The o!;ecti&e o# h*ajj and umrah is the same as its essence and reality &iH. ac(no ledgement o# the !lessings o# the Almighty, a##irmation o# 'is tawh*d and a reminder o# the #act that a#ter em!racing Islam e ha&e de&oted and dedicated oursel&es to 'im. It is these things hose com"rehension and cogniHance are called the !ene#its (manfi) o# the "laces o# h*ajj. This o!;ecti&e is &ery a"tly de"icted in the utterances hich ha&e !een s"eci#ied #or this ritual. It is e&ident that these e@"ressions ha&e !een selected so that this o!;ecti&e is highlighted and #ully im"lanted in the minds. 'ence a#ter earing the ih*rm, these ords #lo #rom e&ery "ersons mouth:

I am in your "resenceA G Dord I am in Four "resenceA I am in Four "resenceA no one is Four "artnerA I am in Four "resence. Gratitude is #or Fou and all !lessings are Fours and so&ereignty is #or Fou only and no one is Four "artner.
5, *nimal Sacrifice

P P P #h D G $ " P P #h $ " P$"> $ " < < P D P 8 H ? P P D

In all ancient religions o# the orld, the ritual o# animal sacri#ice has remained a great means o# attaining the nearness o# the Almighty. Its essence is the same as that o# the zakh, !ut it should not !e regarded as analogous to ealthA it is essentially a &o o# "ledging ones li#e and is #ul#illed !y the animal e sacri#ice on !ehal# o# our li#e.
1istory of *nimal Sacrifice

The history o# sacri#ice !egins ith Adam (s s). According to the 5ur6n, hen t o o# his sons (A!el and +ain) "resented their o##erings to the Almighty, one o# them as acce"ted and the other as not. It is e@"licitly mentioned in the 8i!le that A!el on this occasion had o##ered the sacri#ice o# some #irst !orn o# his #loc( o# goats and shee". This "ractice ,uite e&idently must ha&e continued later also. +onse,uently, there e@ist signs and remnants in all ancient religions hich corro!orate this #act. 'o e&er, the ay this orshi" ritual has increased in its im"ortance, grandeur and sco"e a#ter the sacri#ice o# A!raham (s s), it has !ecome un"recedented. >hen he as as(ed to sacri#ice an animal in "lace o# his son, the Almighty said that 'e ransomed Ishmael (s s) !y a great sacri#ice. This meant that the sacri#ice o##ered !y A!raham (s s) had !een acce"ted and in order to commemorate this incident the ritual o# sacri#ice as instituted as a great tradition to !e carried out generation a#ter generation. It is this o"tional orshi" o# sacri#ice hich e o##er ith #er&our and enthusiasm on the occasions o# h*ajj and umrah and on d o# al-ad*h*.
'()ecti%e of *nimal Sacrifice

The o!;ecti&e o# sacri#ice is to e@"ress gratitude to the Almighty. >hen e o##er our li#e sym!olically to the Almighty !y o##ering the sacri#ice o# an animal, e are in #act e@"ressing our gratitude on the guidance o# su!mission hich as e@"ressed !y A!raham (s s) !y sacri#icing his only son. Gn this occasion, the ords uttered to declare the e@altedness and oneness o# the Almighty are done so #or this &ery o!;ecti&e. Mie ed thus, animal sacri#ice is the "innacle o# orshi". >hen e ma(e an animal stand or !o do n in the direction o# the 8aytull6h and also direct our o n #ace to ards the 'ouse o# God and "resent the sacri#iced animal as an o##ering to God !y saying: # > l 9, e are actually o##ering our " B o nsel&es to God.
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The Social Sharah The only legitimate ay #or a man and a oman to satis#y their se@ual desire #rom one another is marriage (nikh*). In order to "rotect the institution o# marriage and to sa#eguard the sanctity o# "ersonal relationshi"s, the Almighty has "rescri!ed certain norms and eti,uette #or gender interaction. These norms are: i. I# #riends, relati&es or ac,uaintances &isit one another, they should #ollo a certain decorum. 7uddenly !arging into a house ithout ac,uiring "ermission is im"ro"er. The &isitor should #irst o# all "ro"erly introduce himsel# !y "aying salutations to the residents o# the house. This ill ma(e the residents a are o# the &isitor, "ro&ide them ith the o""ortunity to determine the "ur"ose o# his &isit and hether it is a""ro"riate #or them to let him in. I# the &isitor hears a re"ly to his salutations and is gi&en "ermission, only then should he enter. I# there is no one "resent in the house to gi&e him "ermission or i# someone is "resent and the &isitor is told on his !ehal# that meeting him is not "ossi!le, he should retreat ithout any #eelings o# ill= ill. These norms are not meant to de"ri&e "eo"le o# mutual su""ort or to curtail their social #reedom. 'ence hether it is the "eo"le themsel&es or their relati&es ho are disa!led or im"aired in any manner ho li&e ith these "eo"le, there is no harm i# they &isit one another and hether men and omen among them eat together or se"arately in their o n houses or o# their childrens, #athers, grand#athers, mothers, !rothers and sisters houses or o# their "aternal uncles and "aternal aunts, maternal uncles and maternal aunts houses or o# "eo"le ho are #inancially de"endent on them or o# #riends houses. Indeed, hen they enter such houses they must greet the residents in the "rescri!ed ay. ii. In case the &isited "lace is non=residential, no #ormal "ermission is re,uired. These include hotels, rest= houses, guest=houses, sho"s, o##ices and meeting "laces. 7imilarly, sla&e=men and omen and se@ually immature children ho generally #re,uent a house are not re,uired to ta(e "ermission e&ery time they enter "ri&ate rooms. They are ;ust re,uired to see( "ermission in three "articular times o# the day: !e#ore the fajr "rayer hen the residents are generally in !ed, during the na" in the a#ternoon hen they may not !e earing "ro"er clothes and a#ter the ish "rayer hen they go o## to !ed #or slee". These three "eriods o# time re,uire "ri&acy. 8arring these three times o# the day, se@ually immature children and sla&e=men and omen can enter the "ri&ate rooms and other areas o# the house ithout ta(ing any "ermission. 'o e&er, children, once they reach se@ual maturity, must see( "ermission at all times. A#ter reaching this age, they must #ollo the regulations hich "ertain to all. iii. In !oth ty"es o# &isited "laces, i# omen are "resent then the di&ine directi&e is that !oth men and omen "resent should restrain their gaHes. I# there is modesty in the gaHes, and men and omen re#rain #rom #easting their eyes on the "hysical attri!utes o# one another and ogling each other, then no dou!t the "ur"ort o# the directi&e stands #ul#illed !ecause the "ur"ose o# this directi&e is not to desist #rom seeing at all or to constantly stare at the #loor hile interacting ith one another. It means to guard ones gaHe #rom ta(ing undue li!erty and to re#rain #rom staring at one another. i&. Gne must "ro"erly "rotect ones se@ual organs on such occasions o# interaction. This means that neither should these organs ha&e any inclination #or others nor should they !e e@"osed to others. In #act, on occasions o# gender=intermingling, !ody "arts hich need to !e co&ered must !e co&ered e&en more care#ully. The "rimary ay to achie&e this end is to ear decent clothes. )en and omen should ear such clothes hich not only hide the ornaments orn !ut also the se@ual organs. )oreo&er, on such occasions, care should !e ta(en that a "erson does not e@"ose his se@ual organs. &. It is necessary #or omen in "articular not to dis"lay any o# their em!ellishments e@ce"t !e#ore their mah(ram relati&es and attendants. 'o e&er, e@em"ted #rom this are em!ellishments adorned on lim!s hich are generally ne&er co&ered: ie, ma(e=u" and the ornaments orn on the hand, the #ace and the #eet. 8arring the ma(e=u" and ornaments orn on these "laces, omen must hide the em!ellishments orn in all other "laces. 7o much so, they should not al( !y stri(ing their #eet in a manner hich dra s attention to any hidden ornaments they may !e earing. &i. 7ince the chest o# omen is a means o# se@ual attraction, and there also may !e ;e elry orn in the nec(, they are directed to co&er their chests ith a cloa(. This directi&e o# co&ering the chest and the

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nec(line does not "ertain to old omen ho are no longer o# marriagea!le age on the condition that their intention is not to sho o## their ornaments. 'o e&er, hat is more "leasing in the sight o# Allah is that e&en in this age they !e care#ul and not dis"ense ith this garment in the "resence o# men. This is more seemly.

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Islamic Customs and Etiquette The ays in hich the inner inclinations o# human !eings !ecome e&ident in &arious "atterns o# li&ing and in &arious mani#estations o# culture and ci&iliHation are called customs and eti,uette. Bo "eriod o# human ci&iliHation has remained de&oid o# them. >e #ind them in currency and "ractice in the same manner and as a general tradition in e&ery clan, culture and nation. +i&iliHations are mostly distinguished #rom one another !ecause o# them. The religions re&ealed to the 4ro"hets o# Allah also direct their res"ecti&e !elie&ers to #ollo certain customs and eti,uette. The o!;ecti&e o# di&ine religions is "uri#ication o# the soul. +onse,uently, these customs and eti,uette ha&e !een chosen to #ul#ill this o!;ecti&e. 3ollo ing are these customs and eti,uette: 1. -eclaring Allahs name !e#ore eating and drin(ing and using the right hand #or the "ur"ose. The #irst o# these is to e@"ress gratitude to Allah #or 'is !ounties and to in&o(e 'is !lessings and the second is to constantly remind us that those ho are !esto ed ith the #a&ours o# 4aradise ill recei&e their account in their right hand on the -ay o# .udgement. 2. The ceremonial salutation > l ( al-salmu alaykum) and its res"onse hen "eo"le meet F $ one another. D 3. The ceremonial utterance ( al-h*amdullilh: all gratitude is #or Allah only) a#ter sneeHing and H D its res"onse !y saying P # M ( yarh*amukallh: may Allah ha&e mercy u"on you) !y those ho hear it. ( iqmah) in his le#t. A (dhn) in the right ear o# a ne !orn and the G C. 7aying the R &V 7ounding these ords in the ear o# a ne !orn is a sym!olic e@"ression o# the #act that ;ust as his "arents ha&e trans#erred their "hysical !eing to him, they ha&e initiated the trans#er o# their s"iritual !eing to him ith ords that con&ey the !asic message o# Islam. %. +li""ing the moustache. 1. 7ha&ing the "u!es. L. ?emo&ing hair #rom under the arm"its. $. +utting nails. 9. +ircumcising the male o##s"ring. 1<. +leaning the nose, the mouth and the teeth. 11. +leaning the !ody a#ter urination and de#ecation. 1C. 8athing a dead !ody, enshrouding it in co##in cloth and its !urial. 1%. The #esti&als o# d al-#it*r and d al-Ad*hm
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The Dietary Sharah The o!;ecti&e o# Islam is to "uri#y all as"ects o# human li#e and soul. It there#ore insists that !esides cleansing the inner=sel# #rom contamination, care must !e e@ercised in the inta(e o# #ood and drin(s. Gnly the ritually clean among them should !e eaten and drun(. )ans o n nature generally "ro&ides him ith am"le guidance in this matter and, ithout any hesitation, he is a!le to decide the right course. 'e &ery

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ell (no s that lions, tigers, ele"hants, eagles, cro s, &ultures, (ites, sna(es, scor"ions and human #lesh itsel# are not meant to !e eaten. 'e is also ell a are o# the #act that horses and mules are a means o# trans"ortation and ha&e no role in satis#ying ones hunger. That #aeces and urine o# animals are im"ure things is (no n to him &ery ell also. 'is reason and intellect generally guide him &ery ell regarding the #ilth o# into@icants too. +onse,uently, in this matter, the Islamic sharah has le#t it to the innate guidance #ound in human nature to lead the ay. Bo dou!t, at times, human nature !ecomes "er&erted !ut a study o# human !eha&iour sho s that a large num!er o# "eo"le do not #alter in this matter. It is #or this reason that the sharah has not gi&en any original guidance in this matter. In this regard, the sharah has "ro&ided guidance regarding animals and on things related to animals here human !eings ere lia!le to #alter. The "ig is a ,uadru"ed !east o# the same genre as the goat, shee", co and cattleA ho e&er, it consumes meat li(e other carni&ores. 7hould it then !e considered #or!idden or notI 7hould animals hich are slaughtered in a ay that all their !lood is not drained out !e eaten or notI Is the !lood o# such animals im"ure as indeed are their #aeces and urineI I# animals are slaughtered !y ta(ing the name o# someone other than the Almighty, can they still !e eatenI 7ince man is una!le to come u" ith a decisi&e ans er to these ,uestions, there#ore the Almighty guided him in this a##air through 'is "ro"hets and in#ormed him that the #lesh o# the "ig, !lood, the #lesh o# dead animals and animals hich are slaughtered in the name o# someone other than Allah are also im"ure and unclean and there#ore "eo"le should a!stain #rom them.
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The olitical Sharah


)an, !y his nature, is a social !eing: a social set=u" is an essential re,uirement o# his nature. 'o e&er, to "rotect this social set=u" #rom the misuse o# his God=gi&en #ree= ill he, soon or late, is #orced to "rotect the created social set=u" !y organiHing it as a collecti&e system. In the history o# man(ind, "olitics and go&ernments ha&e originated as a result o# this desire o# man #or a social set=u" and this need o# his to sa#eguard it #rom disorder. As long as man remains true to his nature, he cannot get rid o# either this desire or this need. There#ore, "rudence demands that instead o# dreaming o# a stateless society in this orld, he should stri&e to constitute a social contract that "uri#ies the state system #rom e&ils and de&elo"s it in the right direction there!y "ro&iding it ith the !asis o# a #air and u"right go&ernment. A study o# history re&eals that, #or the most "art, mans o n nature instructed him to create such a social contract. 'o e&er, the results alone o# his la!ors that can !e seen clearly !y e&eryone attest to the last degree to the #act that, as in other a##airs o# human li#e, human intellect is una!le to decisi&ely resol&e certain !asic issues in this regard ithout di&ine guidance. It is to #ul#ill this need that the Gracious Almighty has gi&en man a detailed "olitical sharah through 'is 8oo( and through 'is last 4ro"het (s s). It consists o# the #ollo ing #i&e statutes:
+, Basic rinciple

In all a##airs in hich an eternal directi&e has !een gi&en !y God and 'is 4ro"het (s s), it is no incum!ent u"on those in authority hether they are the rulers or mem!ers o# the "arliament to su!mit to them and they do not ha&e any right to ma(e a decision out o# their o n ill. There#ore, )uslims cannot enact any la in their country hich is contrary to the 5ur6n and 7unnah or ithout ta(ing into consideration the guidance these sources "ro&ide. >hile remaining su!ser&ient to these, ho e&er, they ha&e !een !ound to #ully listen and o!ey to any directi&e gi&en to them !y their rulers.
2, The Real Responsi(ility

The real res"onsi!ility o# a state hich is !ased on this "rinci"le o# o!edience to Allah and 'is 4ro"het (s s) is to consign the trusts o# the nation on the !asis o# merit to "eo"le and to stri&e to esta!lish ;ustice in its ultimate #orm in e&ery al( o# li#e.
3, Religious '(ligations

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The religious o!ligations im"osed on a state are esta!lishing the system o# snalh, dis!ursing zakh, en;oining marf and #or!idding munkar. In order to #ul#ill these religious o!ligations, #ollo ing are the directi&es gi&en !y the 5ur6n and 7unnah: i. The )uslim citiHens shall !e !ound to say their "rayers as an attestation to their !elie# in Islam. ii. The address o# the 3riday "rayer shall !e deli&ered !y the head o# state and he shall lead this "rayer in the central congregational (jmi) mos,ue o# the ca"ital. The "ro&incial go&ernors shall !e entrusted ith this ;o! in the "ro&inces, hile go&ernment re"resentati&es shall discharge this duty in the &arious administrati&e units. iii. A )uslim citiHen ho is lia!le to "ay zakh on his ealth, "roduce and li&estoc( shall necessarily ta(e out the sti"ulated amount #rom his money and "ay it to the go&ernment. The go&ernment in return, !esides catering #or other e@"enditure, shall stri&e its &ery !est to #ul#ill the needs o# its de"ri&ed citiHens through this money, reaching out to them !e#ore they come to it. i&. 3or the en;oining o# marf (the good) and the #or!idding o# munkar (the e&il), the 5ur6nic directi&e is that the state should constitute a grou" o# "eo"le hich, in accordance ith the !ounds "rescri!ed #or them, shall constantly stri&e to call "eo"le to ards good and #or!id them #rom e&il.
4, Rights of Citi9enship

I# the )uslim citiHens o# the state diligently adhere to the "rayer and "ay zakh, then they shall !e entitled to all the rights hich as )uslims they should ha&e in their state: they shall !e li(e !rothers to each other, there ill !e no discrimination !et een them in the eyes o# the la , among the "ositi&e re,uirements o# Islam, nothing e@ce"t the "rayer and zakh ill !e #orci!ly im"osed on them and the state can in no ay commit any e@cess against their li#e, ealth, honour, and #reedom o# e@"ression.
5, State System

The rulers and the go&ernment shall !e elected !y the "eo"le and e&en a#ter assuming this "osition o# authority, they ill not ha&e the right to o&errule a consensus or a ma;ority o"inion o# the )uslims.
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The Economic Sharah The economic sharah has !een re&ealed !y the Almighty through 'is last 4ro"het (s s) #or the "uri#ication o# the economy. It is !ased on the 5ur6nic "hiloso"hy o# creation. According to this "hiloso"hy, the Almighty has created this orld as a trial and test #or manA e&ery "erson has there#ore !een made to de"end on others #or his li&ing. Bo one in this orld can li&e inde"endently as regards his needs and re,uirements. A "erson o# the highest ran( is de"endent on others and "eo"le ha&e to turn to e&en the most ordinary to #ul#ill them. In other ords, e&ery single "erson has an im"ortant role to "lay and no "erson can li&e a li#e inde"endent o# others as #ar as his needs are concerned. The Almighty has !lessed "eo"le ith &arying a!ilities, intelligence and inclinations as ell as ith &arying means and resources. In #act, it is !ecause o# this &ariation that a society comes into !eing. In such a society, i#, on the one hand, there are scholars and sages hose (no ledge enlightens the hole orld, riters hose or(s gi&e eternal li#e to ords and their meanings, researchers hose uni,ue researches are "raised !y the hole society, leaders hose acumen resol&es many "ro!lems o# the collecti&ity, re#ormers hose e##orts create sel#= a areness in man(ind and rulers hose resol&e and determination change the course o# history, then on the other hand, the same society also has or(ers hose hard or( "roduces mar&els #rom machines, tillers o# the soil hose relentless la!our results in !um"er cro"s, coo(s hose ade"t coo(ery sa&ours our taste=!uds, artisans hose cra#tsmanshi" !uilds astounding s(y scra"ers and ;anitors ith hose e##orts the hole society !reathes in a healthy atmos"here. 8y creating &arious classes o# "eo"le, the Almighty is testing hether the !ig and the small, the high and the lo #orm a no!le and healthy society or go a!out trying to create utter disorder in the orld !y sho ing #oolishness and creating mischie# against one another and in this ay are humiliated in this orld and also !ecoming orthy o# "unishment in the 'erea#ter. It is to sal&age man in this trial that the Almighty has guided him through 'is 4ro"hets and re&ealed this

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economic sharah to cleanse and "uri#y him. 3ollo ing is a summary o# this sharah:
+, Sanctity of '#nership

I# a )uslim has "aid his zakh dues, then his right#ully o ned ealth cannot !e usur"ed or tam"ered ith in any ay, e@ce"t i# on account o# some &iolation sanctioned !y the religion o# God and his 4ro"het (s s). 7o much so, a go&ernment has no authority to im"ose any ta@ other than zakh on its )uslim citiHens ithout their consent.
2, u(lic Sector

>ealth and assets hich are not in the o nershi" o# an indi&idual or cannot !e in his o nershi" should remain in the o nershi" o# the state so that this ealth should not get concentrated among the rich and that it !e directed to those sectors o# the society hich are de"endent on others #or their needs. 7imilarly, certain o!ligations o# the state can also !e #ul#illed through this means.
3, :surpation of Wealth

It is "rohi!ited to de&our other "eo"les ealth and "ro"erty !y un;ust means. Gam!ling and interest are some horrendous #orms o# usur"ation. Gther economic acti&ities should also stand "ermissi!le or "rohi!ited in the light o# this "rinci"le.
4, Documentation and E%idence

In a##airs such as &arious #inancial transactions, ma(ing a ill and ac,uiring a loan, the "arties in&ol&ed should rite do n a document and call in itnesses on the contract ritten. An indi##erence to this can at times lead to great moral misconduct. J&eryday loans and transactions are not re,uired to !e ritten do n. >itnesses, ho e&er, should !e called u"on im"ortant deals and transactions to resol&e any dis"utes that may arise.
5, Distri(ution of Inheritance

The ealth o# e&ery )uslim must necessarily !e distri!uted a#ter his death among his heirs in the that Islamic la descri!ed.
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The Sharah of reaching An im"ortant re,uirement o# religion is that its #ollo ers should also continue to urge others to ado"t it. It is this re,uirement o# religion #or hich the terms dawah ("reaching) and tabl-h ("ro"agation) are used. A study o# the sharah o# "reaching mentioned in the 5ur6n sho s that the res"onsi!ility o# "reaching has !een im"osed in distinct categories on the !elie&ers according to their &arious ca"acities. 3or con&enience o# understanding, the sharah o# "reaching can !e categoriHed as #ollo s:
+, reaching '(ligation of Muh!ammad "s#s$

All "ro"hets o# God ere sent to call "eo"le to God and to arn and to gi&e glad tidings to them. Their o!ligation o# handing out arnings to the re;ecters and gi&ing glad tidings to the !elie&ers does not re,uire any e@"lanation. 'o e&er, #rom among these anbiy ("ro"hets), those ho ere gi&en the status o# rusul (messengers) !y the Almighty, their indhr ( arnings), according to the 5ur6n, culminated in shahdah. In the terminology o# the 5ur6n, shahdah means that the truth is communicated to "eo"le in such a manner that no one is le#t ith an e@cuse to de&iate #rom it. The ay this shahdah is esta!lished is that the Almighty selects these rusul and then, !e#ore the actual -ay o# re ard and "unishment, re ards and "unishes "eo"le through them in this orld. These rusul are told that i# they honour their co&enant ith God they ill !e re arded in this orld and i# they dishonour it, they ill !e "unished here. The result o# this is that these rusul !ecome signs o# God, and it is as i# "eo"le see God al(ing along ith the rusul ho deli&er 'is &erdicts. )oreo&er, these rusul are directed to "ro"agate the truth they ha&e seen through their

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minds eye and ith #ull certainty deli&er to "eo"le the e@act guidance o# God they ha&e recei&ed. This is shahdah. Gnce the "reaching o!ligation o# the rusul a#ter "assing through the "hases o# indhr ( arning), indhr-i m (o"en arning), itmm-i h*ujjah (communication o# the truth to the e@tent that the addressees are le#t ith no e@cuse to deny it) and hijrah and bara (migration and ac,uittal) culminates in the esta!lishing o# shahdah, it !ecomes a !asis #or the .udgement o# God !oth in this orld and in the ne@t. +onse,uently, the Almighty grants su"remacy to these rusul and "unishes the re;ecters o# this "reaching in this &ery orld.
2, reaching '(ligation of *(raham;s rogeny

The nature o# their "reaching is the shahdah (!earing itness to the truth) descri!ed a!o&e. The 5ur6n s"eci#ies that ;ust as the Almighty chooses certain great "ersonalities #rom among the "rogeny o# Adam #or shahdah, on similar lines, 'e also chose the "rogeny o# A!raham (s s) #or the res"onsi!ility o# shahdah, and directed it to ma(e an e##ort to #ul#ill all the re,uirements o# this "osition. It is !ecause o# this status o# the "rogeny o# A!raham (s s) that i# it adheres to the truth in its collecti&e ca"acity, and (ee"s "resenting it to other "eo"les o# this orld ith #ull certainty and hile maintaining #ull integrity o# its contents, the Almighty ill grant them dominance o&er their addressees ho re;ect them. Gn the other hand, i# the "rogeny o# A!raham (s s) does not adhere to the truth in its collecti&e ca"acity, then the Almighty through these &ery addressees ill mete out the "unishment o# humiliation and su!;ugation to them.
3, reaching '(ligation of Scholars

A#ter the 4ro"het )uh*mmad (s s), his o!ligation o# indhr has !een trans#erred to the scholars o# the )uslim ummah. The Almighty has said that some "eo"le #rom each grou" should come #or ard to gain sound (no ledge o# religion and try to sa&e their "eo"le #rom the "unishment o# the 'erea#ter through arning and admonition. It is e&ident #rom the 5ur6n that in this "reaching o!ligation o# the scholars the #ollo ing as"ects must al ays remain in mind: 3irstly, scholars should ha&e so much #aith in the truth they go a!out "reaching that it should !e the &oice o# their hearts and the call o# their souls. Gnly a#ter totally su!mitting themsel&es to the Almighty should they enter this #ield, and should declare that ith all their heart and soul that they ha&e "ro#essed #aith in hat they are calling "eo"le to. 7econdly, there should !e no contradiction !et een hat they !elie&e and hat they actually do. >hate&er ideology or truth they ant to "reach others should #irst !e "racticed !y them. Thirdly, they should ne&er sho a com"romising attitude a!out the truth. The smallest o# truths a!out religion that !ecomes e&ident to them should !e holeheartedly acce"ted !y themA their tongue should !ear itness to it and they should "resent it to the orld disregarding the re"roaches o# a re"roacher. 3ourthly, the 5ur6n should !e the means o# indhr they should ado"t. The 5ur6n directed the 4ro"het )uh*ammad to do so and #or this &ery reason, the 4ro"het (s s) is a nadhr ( arner) #or the hole orld, and the scholars o# religion actually communicate his indhr to "eo"le.
4, reaching '(ligation of the Rulers

I# in a certain "iece o# land, )uslims are a!le to gain "olitical inde"endence, then it is their res"onsi!ility that they should de"ute some "eo"le #rom among themsel&es ho should call "eo"le to ards righteousness, en;oin good and #or!id e&il. A#ter the #ormation o# go&ernment, this o!ligation is im"osed on their rulers. It is incum!ent u"on them that !esides discharging all other natural duties hich relate to the state, they also necessarily discharge this duty.
5, reaching '(ligation of an Indi%idual

The o!ligation o# "reaching o# an indi&idual is to urge one another to righteousness and #or!id one another #rom e&il. The s"here o# this "reaching is ones immediate surroundings and ones area o# authority. A "erson is re,uired to do this duty among his #amily, relati&es and #riends. In this category o# "reaching, the "reacher and the "reached are not distinct #rom one another. J&ery "erson at all times acts as a "reacher as ell as an addressee to this "reaching. This res"onsi!ility should !e discharged !y a #ather to ards his son and a son to ards his #ather, a hus!and to ards his i#e and a i#e to ards her hus!and, a !rother to ards his sister and a sister to ards her !rother, a #riend to ards his #riend and a neigh!our to ards his neigh!our in short, a "erson should discharge it to ards e&ery "erson ho has an immediate relation ith him. >hen he sees

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that someone among them has ado"ted an attitude hich is contrary to the truth, he should try to urge him according to his (no ledge, ca"acity and a!ility to mend his ays. It is ,uite "ossi!le that hile at one time o# the day e deli&er some truth to a "erson, and at another time, he does this &ery ser&ice to us. Today, e may urge a "erson to the right ay and tomorro that "erson might urge us to the same. In short, a )uslim should (ee" discharging this duty in his immediate circle hene&er he gets the o""ortunity.
<, Strategy of reaching

The strategy o# "reaching delineated !elo relates to all categories o# "reaching. The 5ur6n has mentioned it as a "rinci"le and it is !ased on the #ollo ing three statutes: 3irstly, isdom, (indly e@hortation and sound discussion should "ermeate the tone o# this "reaching. 8y isdom (h*ikmah) is meant the arguments "resent in the &erses and (indly e@hortation and sound discussion means urging the addressees through sincere reminders. The im"lication is that hate&er is "resented !y a "reacher should !e su""orted !y arguments and "resented in the light o# (no ledge and intellect and he should not !e aggressi&e and #orce#ul in his "resentation. 'is tone should re#lect sincerity and a##ection. I# the stage reaches that o# de!ate and argument, then this should !e done in a most !e#itting manner. I# the o""onent !ecomes hostile and antagonistic, then instead o# res"onding in an e&en more !elligerent manner, a true "reacher should al ays remain "olite and ci&iliHed. 7econdly, the res"onsi!ility o# a "reacher is that o# "reaching only: he should communicate the truth and elucidate it, and in no ay sho any slac(ness in urging and e@horting "eo"le to ards it. I# he discharges this res"onsi!ility in a !e#itting manner, he #ul#ills an o!ligation. It is the Almighty >ho decides to gi&e guidance to a "erson or to lead him astray. 'e (no s #ull ell those ho ha&e erred and also those ho are rightly guided. 'e shall thus deal ith a "erson in a manner he is orthy o#. A "reacher should not try to #orce the truth on others nor should he gi&e &erdicts a!out the #ate a "erson shall meet in the 'erea#ter. This is the sole "rerogati&e o# the Almighty, and the only res"onsi!ility o# a "reacher is to communicate the truth, and he must not e@ceed this. Thirdly, i# the addressees o# "reaching resort to o""ression and in#lict harm on the "reacher, he is allo ed to a&enge it in a "ro"ortion commensurate ith the harm in#licted hile remaining ithin moral limitsA ho e&er, in the eyes o# God, it is !etter that a "erson !ear this o""ression ith "erse&erance. This "erse&erance im"lies that "reachers should !ear e&ery hardshi" !ut re#rain #rom a&enging itA nor should they change their stance a#ter !eing o&er helmed ith hardshi"s. Those ho sho "erse&erance at these instances are "romised great re ards. Bot only ill they #ace its good conse,uence in this orld, they ill also, God illing, encounter good conse,uences in the 'erea#term
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The enal Sharah The o""ortunity a man has to e@ercise his ill is one o# the greatest #a&ours the Almighty has !lessed him ith. 'o e&er, ;ust as this #reedom is a source o# honour #or him, its misuse is a source o# dishonour #or him !ecause #rom e&ery instance o# misuse emanates e&il and disorder. In the history o# man(ind, the #irst mani#estation o# this e&il too( "lace through the hands o# +ain, the son o# Adam. +onse,uently, out o# this incident arose the need to "rotect man #rom the e&il o# man. It as e&ident #rom the norms o# sense and reason &ested !y the Almighty in human nature that the only ay to shield man #rom such e&il as to re#orm his en&ironment and to educate and instruct "eo"le and to administer a""ro"riate "unishment. 'o e&er, hat should !e the nature and e@tent o# "unishment #or a s"eci#ic crimeI 7ince there is no !asis in human intellect to determine these "arameters, the Almighty 'imsel# re&ealed 'is directi&es a!out these issues. Through 'is 4ro"hets, 'e ga&e man(ind 'is sharah* in hich, !esides other decrees, 'e di&inely ordained the "unishments o# all the gra&e crimes concerning li#e, ealth, honour and the collecti&e system o# a society. These ma;or crimes are: 1. .uh*rabah and s"reading anarchy 2. )urder and In;ury 3. The#t C. 3ornication %. /adhf (accusing someone o# 3ornication)

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These are the crimes hose "unishments ha&e !een di&inely ordained !y the sharah) The "unishments o# lesser #orms o# the crimes mentioned a!o&e, and the "unishments o# other crimes ha&e !een le#t !y the sharah to the discretion o# those in authority ith one e@ce"tion: the death sentence, according to the 5ur6n, can only !e gi&en to a "erson ho has (illed someone or to someone ho is guilty o# s"reading anarchy in the society. 7imilarly, it is e&ident that the directi&es o# meting out these "unishments are not addressed to the )uslims in their indi&idual ca"acityA they relate to the hole society and as such they are addressed to the state authorities. In the #ollo ing "aragra"hs, these "unishments shall !e e@"lained.
+, Muh*rabah and Spreading *narchy

I#, in the li#e o# the 4ro"het (s s), "eo"le ado"ted a re!ellious attitude against any o# his directi&es or against his go&ernment, then this attitude is termed as muh*rabah against God and 'is messenger. 7imilarly, s"reading anarchy (fasd fi al-ard*) is a term hich re#ers to the situation hen an indi&idual or a grou" o# indi&iduals re!els against la o# the land, the sharah o# the Almighty and attac(s the li#e, ealth, honour and #reedom o# e@"ression o# "eo"le. +onse,uently, hen murder ta(es the #orm o# terrorism, #ornication !ecomes ra"e and the#t assumes the sha"e o# ro!!ery or "eo"le ta(e to "rostitution, !ecome notorious #or their ill= ays and &ulgarity, !ecome a threat to honoura!le "eo"le !ecause o# their immoral and dissolute "ractices, or rise against the go&ernment in re!ellion, or create a la and order situation #or the go&ernment !y causing destruction, !y !ecoming a source o# terror and intimidation #or "eo"le, !y indulging in hi;ac(ing and !y committing similar gra&e o##ences, then this is called s"reading anarchy. The #ollo ing #our "unishments are s"eci#ically "rescri!ed #or such criminals: i. They should !e (illed in an e@em"lary manner. ii. They should !e cruci#ied in an e@em"lary manner. iii. Their lim!s should !e am"utated #rom o""osite sides. i&. They should !e e@iled. 7ome sti"ulations a!out these "unishments hich constitute certain !ounds and limits #or them ha&e !een mentioned in the sharah as #ollo s: 3irstly, the 5ur6n has gi&en an Islamic go&ernment the #le@i!le authority to administer any o# these "unishments (ee"ing in &ie the nature and e@tent o# the crime, the circumstances in hich it has !een committed and the conse,uences hich it "roduces or can "roduce in a society. The relati&ely lighter "unishment o# e@ile is "laced ith the t o &ery se&ere "unishments o# (illing or cruci#ying "eo"le in e@em"lary ay so that i# circumstances are such that the criminal deser&es any leniency, he should !e gi&en it. 7econdly, i# a gang o# criminals has committed the crime, the "unishment shall not !e gi&en to only some o# the criminals !ut to the gang as a hole. +onse,uently, i# a gang o# criminals !y s"reading anarchy is guilty o# such crimes as murder, hi;ac(ing, #ornication, sa!otage and intimidating "eo"le and similar crimes, there is no need to in&estigate e@actly ho among the gang actually committed the crime. J&ery mem!er o# the gang shall !e held res"onsi!le #or it and dealt ith accordingly. Thirdly, hile in#licting "unishment u"on such criminals no #eelings o# sym"athy should arise. The Almighty ho created them has ordained com"lete disgrace and humiliation #or them, i# they commit such crimes. This is the &ery "ur"ose o# these "unishments and should al ays !e ta(en in consideration. 3ourthly, i# such criminals come #or ard and gi&e themsel&es u" to the la !e#ore the go&ernment lays hands on them, then they shall !e dealt ith as common criminals. They ill not !e regarded as criminals o# muh*rabah or s"reading anarchy.
2, Murder and In)ury

Ta(ing qis*s1 #or murder and in;uries is an o!ligation im"osed !y the Almighty on an Islamic 7tate. It guarantees sur&i&al to a society and #or )uslims it is, in #act, a -i&ine Da hich can only !e !reached !y those ho rong their souls. +onse,uently, it is the res"onsi!ility o# the go&ernment that i# someone is (illed ithin its area o# ;urisdiction it should search #or the murderers, arrest them and ta(e qis(s( #rom them sti"ulated !y la .
. /is*s* is #rom qas*s* hich means to #ollo someone along his #ootste"s. 3rom this meaning, it as used #or the "unishment in hich the criminal is treated in the same ay as he himsel# had treated the other "erson hile committing the crime. In its general meaning, it is used !oth #or qis*s* in li#e and qis*s* in ealth in the Ara!ic language.
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+om"lete e,uality should !e o!ser&ed in ta(ing qis*s*. 'ence, i# the murderer is a sla&e, only that "articular sla&e should !e e@ecuted and i# the murderer is a #ree man, only that "articular #ree man should !e e@ecuted. A "ersons social status should ne&er create an e@ce"tion to this rule o# e,uality nor should it !e gi&en any eight in this regard. I# the heirs o# the slain or ounded "erson do not demand li#e #or li#e, lim! #or lim! ound #or ound and ant to sho lenience to the criminal then a ;udge can gi&e him a lesser "unishment (ee"ing in &ie the nature and e@tent o# the crime and the circumstances in hich it as committed. This is a #a&our and re!ate !y the Almighty to the criminal. +onse,uently, i# the heirs o# the slain or ounded sho this com"assion, then this shall !ecome an atonement ( kaffrah) #or their sins !e#ore the Almighty. In this case, the heirs o# the slain or ounded "erson ill !e gi&en diyat. The Almighty has said that it should !e gi&en according to the custom o# the society and ith (indness and good ill. I# someone is unintentionally murdered and the murdered "erson is a )uslim citiHen o# a )uslim 7tate or i# he is not a citiHen o# an Islamic state !ut !elongs to a nation ith hich a treaty has !een concluded, it is necessary #or the murderer ho has not !een #orgi&en to "ay diyat according to the custom o# the society and as an atonement #or his sin re"ent !e#ore the Almighty and #ree a )uslim sla&e as ell. 'o e&er, i# the murdered "erson is a )uslim !elonging to an enemy country, the murderer is not re,uired to "ay diyatA in this case, it is enough that he only #ree a )uslim sla&e to ash his sin. In !oth these cases, i# the criminal does not ha&e a sla&e, he should consecuti&ely #ast #or t o months.
3, Fornication

The man or oman ho has committed #ornication, !oth shall recei&e a hundred stri"es i# their crime is "ro&en in a court o# la . The criminal should !e gi&en this "unishment "u!licly to humiliate him in #ront o# the "eo"le, and to ma(e him a lesson #or those "resent. The 5ur6n directs the go&ernment o# the )uslims or their courts o# ;ustice to not sho any lenience in this regard. A#ter this "unishment has !een carried out, no chaste man or oman should marry men and omen ho commit #ornication. The Almighty has #or!idden such marriages. This "rescri!ed "unishment is the utmost "unishment, hich should !e gi&en only hen the crime has !een committed in its ultimate #orm and the criminal does not deser&e any lenience as #ar as the circumstances o# the crime are concerned. +onse,uently, criminals ho cannot !ear the "unishment, ha&e !een com"elled !y circumstances, are ithout the necessary "rotection re,uired to a!stain #rom committing a crime are all e@em"t #rom this "unishment.
4, Qadhf

There can !e t o #orms o# qadhf: 3irstly, a "erson accuses a chaste and righteous oman or man o# #ornication. 7econdly, such an accusation ta(es "lace !et een a hus!and and i#e. In the #irst case, the la o# Islam is that the accuser shall ha&e to "roduce #our eye= itnesses. I# the accuser #ails to "roduce them, he shall !e regarded as guilty o# qadhf. The "unishment #or such a criminal is that he shall !e administered eighty stri"es and his testimony shall ne&er !e acce"ted in #uture in any matter. The 5ur6n says that such criminals shall !e regarded as the de#iant in the eyes o# God e@ce"t i# they re"ent #rom their crime and re#orm themsel&es. In the second case, i# no e&idence is a&aila!le, the matter shall !e decided !y "ledging oaths. The hus!and shall s ear #our times !y Allah that he is truth#ul in his accusation and the #i#th time he shall s ear that the curse o# Allah !e on him i# he is lying. In res"onse, i# the i#e does not de#end hersel# in any ay, the "rescri!ed "unishment o# #ornication ill !e administered to her. 'o e&er, i# she re#utes the allegations, she shall only !e ac,uitted #rom the "unishment i# she s ears #our times !y Allah that the "erson is lying and the #i#th time she says that the rath o# Allah !e on her i# he is telling the truth. The same "rocedure shall !e ado"ted i# the i#e accuses the hus!and.
5, Theft

The "unishment o# am"utating the hands is "rescri!ed #or a thie#. >hether the thie# is male or #emale, i# the crime is "ro&en in a court o# la , then his or her hand shall !e cut #rom the rist. Di(e the "unishment o# #ornication, this "unishment is also the utmost "unishment and should only !e administered hen the criminal does not deser&e any lenience as #ar as the nature and circumstances o# his crime are concerned.
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The Sharah of Jihd 4eace and #reedom are t o essential re,uirements o# a society. .ust as &arious "enal measures hel" in "rotecting a society #rom the e&ils and e@cesses committed !y an indi&idual, resorting to armed o##ensi&es sometimes !ecomes essential to cur! the e&ils "er"etrated !y countries and nations. As long as di"lomatic relations and negotiations can !e used to resol&e matters, no one ould endorse the use o# #orce #or settling a##airs. 'o e&er, i# a nation threatens to disru"t the "eace and #reedom o# the orld and its arrogance and haughtiness e@ceed all !ounds, and it no longer remains "ossi!le to !ring it !ac( on trac( through counsel and ad&ice, it !ecomes the inaliena!le right o# human(ind to #orci!ly sto" its su!&ersi&e acti&ities until "eace and #reedom o# the orld are restored. The 5ur6n asserts that i# the use o# #orce had not !een allo ed in such cases, the disru"tion and disorder caused !y insurgent nations ould ha&e reached the e@tent that the "laces o# orshi" here the name o# God is ta(en day and night ould ha&e !ecome deserted and #orsa(en, not to mention the disru"tion o# the society itsel#. It is #or this "ur"ose that jihd is underta(en in the Islamic sharah.L It must not !e underta(en to grati#y ones hims nor to o!tain ealth or riches. It must also not !e underta(en to con,uer territories and rule them or to ac,uire #ame or to a""ease the emotions o# communal su""ort, "artisanshi" and animosity. Jihd cannot !e underta(en #or a "ersons sel#ish moti&es nor to satis#y his ego. This is the ar o# the Almighty that 'is ser&ants underta(e at 'is !ehest according to the guidelines "ro&ided !y 'im #or 'is cause. They themsel&es act as mere agents and instruments o# the ill o# God. They ha&e no o!;ecti&e o# their o n !e#ore them in this underta(ingA rather they ha&e to #ul#ill the o!;ecti&es o# the Almighty. +onse,uently, they cannot de&iate in the least #rom this ca"acity: 3ollo ing is the sharah o# jihd:
+, Directi%e of Jihd

The directi&e o# using #orce is gi&en to )uslims in their collecti&e ca"acity. All &erses o# the 5ur6n hich mention this directi&e do not address )uslims in their indi&idual ca"acity. Di(e the &erses hich mention "unishments, these &erses too address the )uslims as a community. Thus any ste" hich is to !e ta(en #or use o# #orce must originate #or their collecti&e system. Bo "erson or grou" among them has the right to ta(e a ste" on its o n in this regard on !ehal# o# the )uslims.
2, '()ecti%e of Jihd

According to the 5ur6n, jihd is carried out "rimarily to root out "ersecution (to #orce and o""ress a "erson to gi&e u" his religion). All #orms o# o""ression against the li#e and ealth as ell as #reedom o# o"inion and e@"ression o# )uslims should !e considered under it in &arious degrees. +onse,uently, it can !e launched to cur! o""ression and in;ustice hate&er !e their #orms.
3, When does Jihd (ecome '(ligatory=

Jihd does not !ecome o!ligatory on )uslims unless their military might reaches a certain e@tent in relation to that o# their enemies. Thus it is essential that in order to #ul#ill this o!ligation o# jihd not only should )uslims de&elo" their moral #i!re, they should also increase their military might hich in the times o# the 4ro"het (ee"ing in &ie the circumstances o# those times as regarded !y the 5ur6n to !e 1:2 !et een )uslims and their enemies.
4, articipation in Jihd

Gnly in that case ill a "erson !e sinning in not "artici"ating in jihd hen he does not res"ond to the a""eal o# a )uslim state hen it calls out to e&ery )uslim to "artici"ate in it. In such situations, it indeed !ecomes a sin as great as hy"ocrisy. In the a!sence o# this situation, ta(ing "art in jihd indeed is a means o# earning great re ard the desire o# hich should !e in the heart o# e&ery )uslimA ho e&er, it does not !ecome an o!ligation ignoring hich can ma(e him a sinner.
5. Running a#ay from the Battlefield

-eserting the !attle#ield o# jihd !ecause o# co ardice is totally #or!idden. Bo !elie&er should sho such
. The literal meaning o# jihd is to stri&e #or a cause ith #ull #orce. In the 5ur6n, it is used in this general sense as ell as in the sense o# an armed o##ensi&e in the ay o# Allah. 'ere, this second meaning is im"lied.
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#ee!leness. It is tantamount to sho ing distrust in Allah, gi&ing "riority to this orld o&er the ne@t and trying to ma(e li#e and death de"endent u"on ones o n strategy all o# hich cannot e@ist ith true #aith.
<, Moral 7imits

>ar cannot !e aged in the ay o# Allah !y disregarding ethical limits. )oral &alues ha&e to !e gi&en "riority o&er e&erything in all circumstances, and, e&en in circumstances o# ar, the Almighty has not gi&en any "erson the "ermission to !reach ethical "rinci"les. The most im"ortant directi&e that has !een s"elled out in this regard in the 5ur6n is the #ul#illment o# "romises. 8rea(ing a "romise is a great sin in the eyes o# the Almighty. +onse,uently, e&en i# a nation, ith hich )uslims are under o!ligation o# a contract, is guilty o# o""ressing the )uslims in matters o# their religion, the Islamic state does not ha&e the right to hel" these )uslims i# this amounts to a !reach o# contract made ith that nation. 7imilarly, "eo"le ho ant to remain neutral in ar should !e le#t alone and not !e trou!led in any ay. A dis"lay o# "om" and arrogance should !e a&oided hen an army sets out #or a !attle. Manity and conceit are not !e#itting #or the !elie&ers. >hether in the !attle#ield or outside it, the humility o# ser&itude to the Almighty should al ays !e their hallmar(.
>, Di%ine 1elp

)uslims indeed age such ar !y re"osing their trust in the AlmightyA ho e&er, the 5ur6n has made it clear that hat entitles "eo"le to -i&ine 'el" is "erse&erance and resolution. Bo grou" o# )uslims !ecomes entitled to it unless it has this ,uality in it.
?, risoners of War

)uslims can set #ree "risoners o# ar, and also ta(e ransom to set them #reeA ho e&er, according to the 5ur6n, they can neither (ill them nor (ee" them as sla&es come hat may..
@, Spoils of War

The s"oils o# ar are essentially reser&ed #or the collecti&e re,uirements o# the )uslims. The com!atants o# the )uslim army ha&e not !een granted any eternal share in the s"oils o# ar !y the Almighty. In this regard, a state has discretionary "o ers hich it can e@ercise (ee"ing in &ie their circumstances and the society they li&e in.
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