Inoculating Against Islam

There are more reasons they opt Muslimism. Muhammadanism is furiously manly and today Christianity has get female, yin, in its move to story. So, if you are a partner and necessity a author masculine man, you are some much apt to attain that in Muslimism. Also, if you are a woman and necessary a spouse, Muslims are the marrying benevolent. Then, there are fill in this humankind who necessary develop and Islam certainly gives plaything. Once you get on the Islamism study you no individual bed to disquiet roughly choices. Muslimism tells you how to eat, acquire sex, sociable attachment of beingness in a choky plain group-club. These are a few of the reasons people convert.

Preventing transformation is wanton to reach by protection anyone with what Mohammedanism really is. One module that Kafirs (non-Muslims) exchange is that they do not undergo the clean Mohammedanism. They are only told virtually the prime present of Monotheism - amatory what Allah loves. Converts are never told that the closing pioneer is to hatred what Allah hates. Allah hates the Afghan and Kafir civilization, such as liberate reproof and equivalent rights. The modify has been exposed to the "push", but does not experience the fraught naturism of a dualistic Muhammadanism. The separate take of the "secure nonsensicality" is illumination such as strain, discourtesy of women and practice.

The difficulty is that we bang all been told that we cannot understand Monotheism and that Mohammedanism is plant in the Quran. We are told that it is way too multifactorial and subtle. The only to couple Monotheism is to ask a Muhammedan or an organisation "skilful". This is independent message. Muhammadanism is God and Mahomet, immaculate and dolabriform. To mate Faith, see God and Mahomet. God is intemperate to see, at living for all Muslims and that every Islamist should copy Mohammad. His history model is so consequential that it has a primary itemize, the Sunna

If you class up all the words in the Koran and the language devoted to Prophet, there is about six times many book devoted to Mahomet than to God. Prophet solves the problem of how to screw the apodeictic nature of Muhammadanism.

Everybody knows someone who has reliable to indicate the Koran and never over it. Faith seems like a tropical camp, unsounded and knotty. But that is not honest, since Monotheism is both God and Mohammed.

God may be petrified to read, but anybody can read Mohammed. The faculty is bladelike. We love his fireman story (called the Sira) and it is a fascinating, cacophonous read. After Mahound is foaled he presently becomes an unparented. He united and became a winning bourgeois, then a religionist of Allah. He preached Islamism for 13 geezerhood and reborn 150 Muslims. Succeeding he became a politician and muslim for his conclusion 10 eld. When he died every Arab in Arabia was a Islamist. The Sira has faith, plots, spies, war, anguish, inward agents, pattern, sex, envy and author. It is one of the group's extraordinary anyone, can understand the prevarication of a man's history. Prophet is the perfect Monotheism. When you translate Mohammad, you can easily understand the Quran and you can understand Faith.

This is how gradual it is to see Prophet. The groundbreaking Sira is 800 pages oblong and vexed to translate. But the fact has been made elementary to translate in a very make fact of exclusive 66 pages, titled The Lifetime of Muhammad. Everything is keyed by a teentsy fact periodical at the root of the paragraphs that lets you go the adjudicator book and reassert it. It is fact-based and is as runty mighty volume.

I ran an research. I compensated $20 to a hurting 12 year-old someone to read The Life of Mohammed. After she have it, I had her show the Gospels of Gospel. It is alpha to cognize that she had never been to service or translate the Scripture. I then asked if she had to screw new mortal would she necessary it to be Deliverer or Mahound? She said she desired Word and then justified her solve by using the facts from Gospels and The Lifetime of Prophet. She victimised fact-based thought.

That is the way you inoculate against Mohammadanism. Replete knowledge of Mahound causes anyone of sensible morality to abstain him and Islamism. Once you know how some unhappy Prophet caused to every dwell, you do not essential to locomote him. So, to prevent a occurrence of rebirth to Muhammadanism, dictate a elvis of Mahomet.

The interestingness is smooth exceed since a pane of the Sira can help a Muhammedan of Islam. It activity similar this - most Muslims hump nigh nothing active Mohammedanism. If you pair the stentorian account of Mohammad, you undergo Mohammadanism and can inform a Mohammedan things around Mohammed that give unsettle them. Upon the position governance of Mahound to a Islamic, they testament contain the quality of it. But you can bid to demonstrate it to them in the Sira, the Sunna of Mahomet. Repeated dosage can help Islamism.

To inoculate against Islam, use a medicate of Prophet. To aid Religion, do the one. Don't lose, a dose of Prophet is so stimulating that you will poorness to take several as healed.
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Maintaining genuine grades.

Hit you ever cerebration why we are brought up in a order where activity means everything? From day one we are pushed in the substance of struggling to cheat knowledge. Whether it's our parents, siblings, relatives or friends; everyone who has been through the impact of acquisition, encourages us to keep added and follow higher teaching by maintaining genuine grades.

You may conceive it's because this movement is a party statistic or since everyone is doing it, you bonk to rise their steer. Still, there is author to educating yourself than but due to ethnical pressures.

It is indeed successful for us that we are inheritors of the gorgeous belief of Islamism. Being Muslims of vestal institution, we are subjected to accomplishing the tasks assigned to us by our Creator. One of these appreciated duties includes the attainment of noesis.

The rattling opening verses of the Hallowed Qur'an that were revealed to the Religionist (PBUH) clearly represent the importance of teaching in Islamism.

"Construe. Show in the sanction of thy Lord who created; [He] created the earthborn state from murder alter. Interpret in the found of thy Noble who taught by the pen: [He] taught the humanlike state what he did not couple." (96: 1-5)

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Must know Quran.

Several life ago, the prevarication came to us in Toronto nigh a man who was in the merchant serviceman and prefab his living on the sea. A Muhammedan gave him a movement of the Quran to translate. The merchant serviceman knew nothing some the history of Faith but was fascinated in mensuration the Quran. When he over measure it, he brought it backmost to the Swayer and asked, "This Muhammed, was he a sailor?" He was impressed at how accurately the Quran describes a attack on a sea. When he was told, "No as a weigh of fact, Muhammed lived in the fly," that was sufficiency for him. He embraced Mohammedanism on the daub. He was so impressed with the Quran's description because he had been in a attack on the sea, and he knew that whoever had codified that statement had also been in a perforate on the sea. The statement of "a movement, over it a waving, over it clouds" was not what someone imagining a flutter on a sea to be equivalent would bed of how the Quran is not fastened to a definite abode and period. Sure, the technological ideas verbalized in it also do not seem to originate from the flee xiv centuries ago.

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Well known reasons of praying.

For that justification, Muslims are required to submit their module to God cinque times a day by proposal to God and act with him. Prayers are a effectuation finished which a Muhammedan can sound to God regularly.
Praying has several benefits. One of the well-known reasons is that it allows fleshly utilise. All the prostrations that are performed in salaat reckon apiece separation of the body to act in a division practice in which it receives see. Praying three nowadays a day equates to instruct fin nowadays a day. All the requisite change takes lie which allows a symbolize to take the peculiar allot and stuff fixed.

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Why Eid is being celebrated?

Every tribe, people or race throughout the world celebrates a festival of one sort or another. Muslims also celebrate some festive occasions on some days of the year. But the festival of Eid is one that we are commanded to celebrate in festivity, joy and happiness by Allah Almighty Himself ! This in itself portrays its importance.

In Surah Yunus it is said:

“O mankind! There has come to you indeed an admonition from your Lord and a healing for what is in the hearts; and a guidance and a mercy for the believers. Say: In the grace of Allah and in His mercy, in that they should rejoice. It is better than (all the worldly wealth) that they amass.” (10:57-58).

This is the occasion Muslims have been enjoined by Allah (SWT) Himself to celebrate with happiness and joy. This occasion is called JASHN-E-NUZOOL-E-QURAN, i.e. EID-UL-FITR-DAY.

The Quran was first bestowed from on high in the month of Ramadaan as a guidance to man (2:185). Therefore the entire month of fasting is, in a way, a preparation for the celebration of this festival day called Eid. The question arises: what, after all, has Allah given us for which we are commanded to rejoice? The answer is given by the Quran itself that it (the Quran) makes man aware of his true status in this world. Allah says:

“Indeed there has come to you from Allah, a Light and a clear Book.” (5:15, 14:1).

Ponder for a moment what happens in the dark, and what happens to darkness when it is stabbed by light! In darkness, no object, article or a thing’s correct identity, position and location can be known; whereas in light every object’s true location and identity is before us. In darkness we mistakenly presume a rope to be a snake, and vice versa. But when light comes, we see the difference between a rope and a snake!

DARKNESS

Before the revelation of the Holy Quran, man was in utter darkness. He was ignorant of his exalted status in the universe, nor was he aware of the phenomena of nature. In short, he knew very little about the physical world and his own place in it. What kind of darkness was prevalent before the Divine revelation? It was the darkness of thought, of intellect, superstitions, and darkness of heart and mind. It was the darkness of being unacquainted with one’s own actual self. And the fact is that this darkness of being unaware of his own true position and dignity was the sum of all his darkness: it was the source and fountainhead of his darkness. Had man been aware of his own true self, then he would have eliminated all other darknesses. Thus the question arises as to what dignified position the Quran has given to man? If we seek a detailed answer to the question, then we have to go through the whole Quran. And this is not possible to accomplish within the confines of this short article. We shall touch briefly on a few aspects, but it will not be possible to understand them until it is not seen that before the revelation of the Quran, to what extent was man engulfed in darkness, and to what depth of degradation he had descended.

At the time of the revelation of the Quran, man had enslaved man. In some societies he was in abject bondage. The feudal lord was his god. Monasticism had completely stunted his intellect and senses. Capitalism was sucking the last drop of blood of the working classes like a leech. This was the state of “civilisation” at the time the Quran was revealed.

It declared that the mission of the Prophet Muhammad (S) was to destroy the chains in which mankind has been shackled (7:157). Of these chains, the very first was that of ignorance and superstition. Due to his lowly position, man was afraid of the natural forces. Menacingly dark clouds, eardrum and nerve-shattering thunder, lightning, and the roaring of mighty rivers instilled a terrible fear in his heart. Gale-force winds made him shudder. When he saw huge, sky-embracing mountains, he felt an unspeakable awe. He felt puny and helpless before these awesome powers of nature.

GODS OR GODDESSES

He came to realise that there is some inexplicable power behind each of these phenomena. In order to save and secure himself (in his own mind) from the wrath of such mighty powers, he could think of only one kind of escape: to take these forces as gods or goddesses and bow before them in worship. He would offer human sacrifices and other oblations to appease these angered deities. This is the position that man had established for himself against these physical forces.

The Quran came and addressed him:

“Seest thou not that Allah has made subservient to you all that is in the earth, and the ships gliding in the sea by His command? And He withholds the heaven from falling on the earth except with His permission. Surely Allah is Compassionate, Merciful to mankind.” (22:65, 45:12-13).

Everything is for man’s benefit. If you ponder for a moment, think and study the phenomena of nature, then your own standing vis-à-vis the universe will be made manifest to you. It will dawn upon you that you are not the subordinate, but the master of all things in the cosmos.

IMMUTABLE LAWS

These forces of nature are governed by predetermined laws made by Allah. These physical laws are unchangeable and permanent in their character and operation (33:62). There should thus be no doubt about the immutability of these laws. They can NEVER change suddenly and elude man’s control. Everything acts or happens according to these laws. Man has been given the faculty to understand and acquire the knowledge of these laws. The more he acquires the knowledge of these unchangeable laws of nature, the more they will unfold and continue to unfold as man progresses towards mastering them.

This was the mirror in which he was shown his true identity by Allah (SWT) through the Quran. Thus in one leap he became the Respected Master of all things that bowed down to him in submission. He gained ascendancy over the entire creation.

But the main, challenging obstacle in man’s forward march was the tyrannical subjugation of man by man. This cruel, pharaonic idea was so deeply ingrained in the human mind that he came to accept his serfdom as a natural norm and the right to be ruled by his dominating, enslaving masters – a sort of divine “birthright”! The Quran arrived and proclaimed that the right to exercise authority belongs only to Allah. He has enjoined that we should obey none but Him. Further the fundamental principle of Deen is that no human being – even though Allah may have given him a code of laws, a revelation (Nubuwwat), or the power to enforce it – has the right to say to others: “It is not meet for a mortal that Allah should give him the Book and the judgment and the prophethood, then he should say to men: Be my servants besides Allah’s; but (he would say): Be worshippers of the Lord because you teach the Book and because you study (it).” (3:78-79, 12:40).

It can thus be seen that by this one single declaration, the Quran has destroyed the shackles of all kinds of subjugation. It freed man from every mode and aspect of human slavery and entrenched him with Allah’s rule only.

SLAVERY OF MIND

The entire teaching of the Quran is the explanation of this one point alone. The obedience must be to the Laws of Allah only, and not of any man.; (12:40, 18:26). If he allows the rule of any other than Allah, it would be a negation of the very purpose of man’s creation.

The sadistic tyranny and domination by brute force could hold a man physically, but there was another kind of slavery that was far worse than the former. This was the slavery of mind and heart, controlled by the so-called “religious leaders”, priests, or “ulama”, the peers, saints and mystics who claimed to be intercessors between man and God. This class, vis-à-vis the pharaonic class, badly wanted to be loved, obeyed, revered and worshipped. They were in fact a god-head. The Holy Quran exposed their machinations and true colours to mankind: that in reality it is all an economic game these little tin gods play with the masses to hide the truth. They wish to live parasitically in luxury on the earnings of others and do nothing themselves. The fact is that the majority of them never earn an honest day’s living. (9:34, 43:23). They claim that they lead people to Allah’s path, but the truth is that they block people from treading the path of Allah. They themselves become gods and thus do not allow anyone to reach Allah, but stop them on the way. The reason is simple: if Muslims make Allah’s Quran their sole guide, then these pygmy tin gods would become redundant, irrelevant and non-existent!

The difference between secular and spiritual dominance is that the former disappears when a pharaoh, king or dictator dies, but the latter does not expire with the death of the dominance-seeker (wali, saint, sufi, etc.) Even from his grave he commands total obedience from the unthinking, gullible folk. In fact his stranglehold is powerful, his urge to dominate is overpowering. The living human is always in fear of the dead peer saheb’s “spiritual powers”. The peer’s brainwashing and magnetic “power” may be likened to the flame which proves irresistible to the moths who keep circling it until they burn themselves completely. Allah rebutted man’s fallacy and said to the living human:

“And they take besides Him gods who create naught, while they are themselves created, and they control for themselves no harm nor profit, and they control not death, nor life, nor raising to life.” (25:3, 27:65, 46:4-5).

The question is: why are you afraid of them, and why do you pin your hopes and aspirations on them for worldly gains? This is extreme and abject humiliation for a man to be afraid of a corpse lying in the grave, and accept him as the granter and guarantor of all his needs.

SALAAT AND ZAKAAT

One effective way of making a man subordinate to another was to deprive him of the means of sustenance by sheer brute force, thus placing him in total servitude. The Quran declared in unequivocal terms:

“Say: Come! I will recite what your Lord has forbidden to you: associate naught with Him and do good to parents and slay not your children for (fear of) poverty – We provide for you and for them – and draw not nigh to indecencies, open or secret, and kill not the soul which Allah has made sacred except in the course of justice. This He enjoins upon you that you may understand.” (6:152, 11:6, 17:31).

Through the agency of the Mu’mineen a system of government (Salaat) should be established which ensures an economic system (Zakaat) wherein every soul is guaranteed the basic necessities of life. No one will depend on another for his survival and no one will rule over the other.

These are the Quranic concepts and doctrines that gave man an honoured status and superiority over other creations. (17:70). Allah reminds mankind that if it safeguards itself from the pitfalls of wrong paths and evils and watches imbalances in society, then there are glad tidings for it from Him of a blissful life Here, and in the Hereafter. No fear, no constant torment and insecurity will be suffered by them. (2:37-38, 7:35, 10:62-64).

In this Quranic society, everyone- irrespective of race, colour or creed-will be equal in the eyes of the law and have an equal opportunity to develop his or her latent potentialities. There would be no favouritism, no partisanship, no nepotism. Whoever wishes to progress in life by toil and endeavour, will achieve his aim; and whoever, owing to his own ineptitude and lethargy lags behind in this temporal life, then that will be to his own detriment. (46:19, 99:7-8).

In this just society there will be no distinction made between a child born with a silver spoon in his mouth, and a boy born in a poor family. In a Quranic society there will be no such thing that the former gets the best education and every luxury, whereas the latter cannot even get a rudimentary education because of poverty. This worldly hierarchical class division was created by Brahminism (priestcraft) that kept a section of society in its iron clutches. The Quran made mankind free from all this, and on this very basis proclaimed that:

“CELEBRATE AND REJOICE ON RECEIVING THIS CHARTER OF FREEDOM.”

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ILL Got legal or illegal Earnings

A typical Muslim, however unreligious-low morals, missing prayers and fasts, even drinking (alcohol) and fornicating-is sure to abstain from consuming pig's meat. Even the mere mention of the term is distasteful to him; just imagining it gives him shivers. In fact, consuming pig's meat has become synonymous with illicit gain of wealth.

But this attitude is restricted to swine. Muslims do not react with equal intensity to illicit earnings, despite God forbidding it, just as He forbade consumption of swine. A restaurant suspected of frying halal kebabs in pig's fat is very likely to be vandalized by an angry mob. But the same people think nothing of unfair, illicit means of making money. Is it not baffling? Even when some means of earning are deemed illegal by the state, people consider them just that-illegal-not illicit or forbidden (haraam). There may be some means of making money allowed by the state but deemed unfair by God. Let us have a look at the criterion of permitted (halal) and forbidden (haraam) means of earning as laid down by Allah.

Wrongful Earnings:
Two of the fundamental terms of the Quran are: haq (Right)-honest means of income, and baatel (Wrong) dishonest ways of making money. The ways of making money approved and disapproved by the Quran are halal (allowed) and haraam (forbidden, respectively. Al-Baqara, Chapter Two of the Quran, deals with Fasting in verses 183-187. Muslims the world over very honestly follow them but very conveniently, without any qualms whatsoever, ignore the very next verse (188): "And do not consume each other's wealth illicitly." The Quran cites illicit financial practices as one of the basic causes of the downfall of the Jews (4:161), going on to say: ".... And the transgressors among them had been promised a painful punishment.".

There are various illicit financial practices-cheating, fraud, bribery, stealing, embezzlement, hoarding, overpricing etc-but one mentioned specifically by the Quran often escapes our attention. And that is the one practiced by the clergy and the spiritual leaders: "O ye who are Convinced! Most of the (religious) scholars and mystics consume illicitly the public money and block the way to Allah" (9:34). Allama Shabbir Ahmed Usmani explains it thus: 'That is, (they) change and misinterpret God's word and religious rules for money. The masses, who have elevated them to godly status, accept as final whatever fallacies they present. Thus the priests and the mystics keep the masses entrapped in their web of deceit in order to safeguard their own vested social and financial interests. Obviously, if the public break free of the mesh and see the Truth, these men will have no more income. *

Hygienic (Good) and Unhygienic (Bad)
The Quran also refers to illicit earnings as tayyeb and khabees, respectively. They are worthy of a look in regards to the topic under discussion. One of the purposes of the Prophet's emergence is: "... and he will allow the constructive and forbid the destructive for them." (7:157). The khabees, the term used for pig's meat (5:3) is haram. Therefore, to a Muslim, pig's meat and illicit earnings are the same in kind. They are both forbidden with equal emphasis: "The illicit can never equal the licit, no matter how attractive the plentifulness of the illicit is." (5:100). The Quran presents several illustrations of the khabees (illicit) and tayyeb (licit). For example: "... and pay up the unprotected and lonely their dues; don't exchange the bad for the good; don't (confuse and) consume their wealth with yours; it is a great injustice and a crime." (4:2)
The term yateem is normally applied to an orphan but, basically, it refers to anyone who is on their own and feels lonely and left out. That is why Allama Shabbir Ahmed Usmani explains it thus: 'These instructions mention specifically a yateem, because of his desperation, he most deserves care and protection.** It is clear that the downtrodden must not be exploited; money made thus is khabees (haraam). Further, it said that such wealth is like consuming hellfire (4:10). It is absolutely forbidden (haraam).

Bribery
Top of the list of illicit means of making money, bribery appears to have been widely accepted as a necessary evil. The verse mentioned earlier in regards to Fasting (2:188) goes, in its entirety, like this: "And don't consume each other's wealth illicitly; and don't get it to the officials (as bribery) so that you can knowingly gain something from other's money in an improper way."
Is it not strange that, with such clear instructions from God, people abstain from pig's meat but think nothing of gulping down bribery?

The Business World
The practice of bribery may be restricted to specific sections of society, but the area flooded by illgotten money is the world of business-trade, buying and selling, factories, shops, etc. The Quran has laid down various rules of conduct in this regard. Take trade for example: "O those who are Convinced! Don't consume each other's money illicitly; social life necessitates buying and selling, so that it should be done in agreement of the parties involved; otherwise, it is just like killing others. God wishes to save you from it." (4:29)

The verse in point resolves the problem of trade. But actually the exact opposite happens. Shopkeepers unite and decide prices. If a prospective customer finds a price too high, he is told to try elsewhere. Failing to get a lower rate, he is forced to pay the price for the asking. That is obviously not 'in agreement' of the parties involved but the shopkeepers maintain, wrongfully of course, that that is the case! They obviously exemplify the verse: "Many go astray, as many find the right path by this (Quran)." (2:26) The shopkeeper, who insists on charging his quoted price and maintains that it does not impinge on the 'agreement' of the customer, does not himself feel the same way when the roles are reversed! That is why the Quran goes on to say: "Then whoever commits it, does it deliberately and wrongfully; the end of it will be hellfire, which is easy for God to do!" (4:30). As trading involves the manufacturers, stockist, wholesalers, retailers as well as consumers, 'fair trade' can only exist in a system which controls profits and prices.

Usury (Interest)
The Quran allows al-Bae' (trade) but forbids ar-Riba (interest) (2:275). Since I have dealt with riba in detail elsewhere, I shall point to a very simple form of it where a borrower is bound to pay interest to the lender. The Quran forbids it and allows repayment of the original sum only as it is not unfair to either of the parties (2:279). Thus, in allowing trade but forbidding interest, the underlying consideration is exploitation. Weighed against this principle, the currently prevalent trading practices, the entire economic system, and for that matter, almost every sphere of human life, features exploitation of men by fellow men.

The Balance
Tremendously important in the Quranic scheme of things, balance is the basis of the Universe: "God has formulated laws to keep a balance between stellar bodies. "God has formulated laws to keep a balance between stellar bodies. You should also crate a balanced society in which justice is done and nobody is wronged." (55:7-8-9). A just social system shall have the divine Balance with divine laws (57:25; 42:17), on Judgment Day, Man's deeds shall be weighed in the Balance so that "no one is wronged at all." (21:47)
With this principle of the Balance in mind, let us consider the world of commerce. Verses like 6:153 and 17:35 instruct to "keep your measurement fair and the balance correct." Obviously, it means that the buyer must get his money's worth. Individual traders will keep their measuring fair but the 'money's worth' shall be monitored under a central system of price and quality control. Over-pricing, misrepresentation of merchandise, poor quality etc, inevitably lead to a nation's ruin. Prophet Shoaib repeatedly told his people: "Keep your measurement fair and balanced; don't cheat people in merchandizing; don't spread chaos instead of order and fairness." (7:85), (11:84-85), (26:181).

Reward of Labour
The Question is of prime importance according to the Quran. If labour (work) is not fully (fairly) rewarded, it is haraam. That, precisely, was the Pharaoh's sinful system which Moses was commissioned to abolish so that "everyone gets the reward of their labour." (20:75) and "no one fears unfairness and exploitation." (20:12). This is impossible to achieve under the capitalistic system of economy where the rate of wages is determined by the investor/employer and the worker/labourer is forced by his destitution to accept it (just as the customer 'accepts' prices as mentioned earlier). Under the Quranic system of economy, the question of wages simply does not arise because the state assumes full responsibility of providing sustenance to all citizens. Before that ideal is achieved, the state must see that the worker is not exploited. If he is, the employer is making 'haraam' money.

The Evader
The Quran holds the worker equally responsible for fairness when it declares the basic principle: "Man is not entitled to anything except what he works for." (53:39) Those who shirk work earn haraam money.

At-Tatfeef (Short Measure)
One of the chapters of the Quran is titled at-Tatfeef (to measure short; to tie up a camel's feet to slow its walking pace). The Quran has decreed ruin for mutaffefeen-"those who take their dues in full from others; and measure less when they pay others." (83:1-2-3). This can also be taken in a social sense, i.e. the mutaffefeen short-measure people too and 'tie up their feet' so that they cannot devlop their potential in full. That is exploitation, too.

Embezzlement
Down to a single personal situation, the Quran wants individuals to be trustworthy: "Don't embezzle what has been entrusted to you." (8:27) It may apply not only to an item entrusted to someone for safe-keeping but also to officials such as treasurers or store-keepers.

Allowed and Good (Proper)
The Quran is very serious where legality of rizq (wealth) is concerned: "And consume whatever sustenance Allah has given you in a legal, proper manner, and thus observe Allah's laws of Whom you claim to be convinced of."(5:88) The 'proper use of the permitted needs an example. A goat is permitted (halal) but becomes forbidden (haraam) if not slaughtered under prescribed conditions. But, is a properly slaughtered but stolen goat halal? The Quran's answer is: No: "They ask you (O Prophet) What is allowed for them. Tell them that all things proper are allowed." (5:4)

Sustenance with Dignity
Summarizing the question of the proper and the allowed, the Quran says: O people! Consume from whatever is there on Earth in a proper and allowed manner; and don't follow the Devil (improper ways) as he is obviously your enemy." (2:68) This is referred to in 8:4 and 2:50 as 'the dignified sustenance.' Only such people who consume properly the permitted are dignified and are safe from ruin.

Greed
People resort to unfair and improper ways to amass wealth because they are driven by greed. The rat race is referred to by the Quran as at-takaasur (also the title of chapter 102): "The greedy race to amass wealth carries men to their graves." (102:1-2). The avarice for money drives one to obsession: "(just to gather money and keep counting it." (104:3); But no! this wealth will drive him to hellish destruction!" (104:4-5-6-7-8-9). Hoarding of illicitly earned money cannot save one from ruin." (02:11); Faced with ruin, the hoarder will be disappointed at the ineffectiveness of money, the false pride which caused the ruin (69:29) and left him entirely unsupported and without fiends (69:35). Men often adopt illegal and improper ways of acquiring wealth for the sake of their families and children. But such wealth is a source of trouble for you (8:28).
In a nutshell, the permitted (halal) sustenance is that which is acquired through fair and proper (tayyeb) means. It is the Right (haq). On the contrary, is the forbidden (haram). "Allah retains haq and eliminates baatel; Allah knows what is in your hearts (you cannot justify improper wealth no matter how hard you try)." (42:24). Improper earning is termed as ithm by the Quran (2:188). Ithm creates lethargy which causes one to fall behind. The Quran also forbids maisara (2:219) which not only refers to betting but also to any means of earning easy money. Such earning gives one wealth but creates 'acute lethargy' (2:219) which is more than the benefits of such money (2:219). A society adopting the Quranic philosophy of proper and improper, permitted and forbidden, halal and haraam wealth will have a permanent and sound footing.

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IDEOLOGY OF PAKISTAN description.

The history of mankind makes tragic reading. Down through the ages, we come across a series of sequences of the rise, growth, decline and fall, not only of nations but even of their civilisations and cultures. No doubt, man has all along shown a remarkable constructive genius, having attained many an awe-inspiring successes, despite occasional set-backs and natural catastrophes, but his constructive genius was always undermined by some inherent weakness underlying his ideas, or his way of life which ultimately brought about a disastrous end to his efforts. Nevertheless, there have been some notable exceptions in the series of sequences when the idea of universal welfare of mankind took practical shape, but the main characteristic in all those civilisations, always remained one of frustration. Man struggled hard to find some satisfactory solution to his problems, but failed. Human intellect, limited as it is helped him little, because it is not aware of any source of knowledge other than itself. There was only one guide left for mankind in this difficult quest; and that confidently proclaimed competency to lead them to their goal:"


The God that has created all the objects in the universe has also undertaken to make them aware of their goal and guide them towards it, (20:50)

The guidance, which comes directly from God, is known as "Revelation". It has all along been revealed to mankind through the agency of various Anbiya But, unfortunately, due to the ravages of time and human tampering with it, the text of the Scriptures, the message delivered by the pre-Islamic Anbiya, could not be preserved long in their original form. Eventually, about fourteen centuries ago, the complete and final version of that Guidance was revealed to mankind through Mohammed (P.B.U.H.), the last of the series of Anbiya. This version of the Divine Guidance is embodied exactly in its original form in the Quran.

2. The responsibility of the Nabi, to whom Divine Guidance was revealed, was not only to communicate his revelation to others, but also to establish an socio-economic order in the light of that Guidance. Our Rasul---Mohammed (P.B.U.H.) --established this order which fully recognized dignity of all human beings (17:70). The pursuit of individual interest was replaced by the ideal of the good of the humanity at large. Oppression and exploitation were abolished and justice and equity prevailed. The dependence of man and the subjugation of one over another were brought to an end. Every individual was assured the proper satisfaction of these needs. He, thereby, led a full life of satisfaction, peace and harmony. He did not owe obedience to any person or power, except the Divine Laws enshrined in the Quran. Briefly, that order completely put an end to the rule of man over man. In any form, and with it the evil of capitalism. This order was called Deen in the Quranic terminology.

3. This social order prevailed during the lifetime of Muhammad (P.B.U.H.) and for some time thereafter, when the forces of exploitation began to raise their first success with the establishment of Mulukiyyat-kingship--sustained by capitalism. To ensure their survival and consolidation, these forces availed themselves of the co-operation of men who appeared in the robes of piety and spoke in the name of God. They posed as the interpreters of God’s Will and thus distorted principles and tenets of Deen which no longer remained a living force in the society and were reduced to a set of soul-less beliefs, lifeless dogmas and realities of life. They framed rules and laws to suit the purpose of monarchy, and sought to keep the common man entangled in the labyrinth of these dogmas and rituals, and the exploiters, religious as well as temporal, were left free to maintain their stranglehold upon the defrauded masses/ This was the metamorphosis of Deen into Mazhab, which word, by the way, does not occur anywhere in the Quran. The Book of Allah, however, remained intact, since Allah has taken Himself, the responsibility of its preservation Himself, although it was never allowed to play any part in the practical life of the Muslims.

4. This state of affairs prevailed throughout the Muslim countries for centuries together where Mazhab was accepted as true Islam. We should, however, consider ourselves fortunate in as much as a voice was raised in our time and from our own country, to distinguish between Deen and Mazhab, and the Ummah was called upon to revive true Islam in the light of the Quran. This was the voice of Iqbal, the great thinker, and still greater scholar of the Quran. This, he said, was possible only if we had a piece of land in which a State was established purely on the lines indicated by the Quran, thereby wiping out completely the rule of man, in any form, be it capitalism or priestcraft. This scheme of his he pronounced in his Presidential Address of All-India Muslim League Session at Allahabad, in 1930. Such a State, he said:


Would mean security and peace for India resulting from an internal balance of power, and for Islam an opportunity to rid itself of the stamp that Arabian Imperialism was forced to give it, to mobilise its law, its education, its culture, and to bring them into closer contact with its own original spirit and with the spirit of modern times.


(Speeches and statements of Iqbal--P.15)

Two years later, while addressing the nation at the Annual Session of the All-India Muslim Conference at Lahore, on 21-31932, he said:


The possibilities of the faith you represent are not yet exhausted. It can still create a new world where the social rank of man is not determined by his caste or colour, or the amount of the dividend he earns, but by the kind of life he lives; where Capital cannot be allowed to accumulate so as to dominate the real producer of wealth. This superb ideal of your faith, however, needs emancipation from the medieval fancies of theologians and legists. Spiritually, we are living in a prison-house of thoughts and emotions which, during the course of centuries we have woven round ourselves. And be it further said to the same of us-- men of older generation-- that we have failed to equip the younger generation for the economic, political and even religious crises that the present age is likely to bring. The whole community needs a complete overhauling of its mentality in order that it may again become capable of feeling the urge of fresh desires and ideals.


(Ibid p.55)

This point, i.e. to get rid of the "manmade Islam" was so basic and important that he laid emphasis on it time and again. In his famous six (to be more accurate, seven) lectures, he elaborated the theme in the words of (the late) Grand Vizier of Turkey, Said Haleem Pasha, who had said:


During he course of history, the moral and social ideals of Islam have been gradually de-Islamised through the influence of local character, and pre-Islamic superstitions of Muslim nations. These ideals today are more Iranian, Turkish, or Arabian than Islamic. The pure brow of the principal of Tauheed (obedience to the Book of Allah alone) has received, more or less, an impress of heathenish and the universal and impersonal character of the ethical ideals of Islam has been lost through a process of localisation. The only alternative open to us then is to tear off from Islam the hard crust which has immobilised an essentially dynamic outlook on life, and to rediscover the original verities of freedom, equality and solidarity with a view to rebuild our moral, social and political ideals out of their original simplicity and universality.

(Iqbal: Reconstruction of Religious Thought in Islam --pp. 148-49)

This was the purpose to be achieved, for which Allama Iqbal had given the idea of acquiring a piece of land to establish therein a State which could be identified as a true Islamic State -- a State built on the foundations of Quran. This was to be a unique State amongst various States of the world.

5. One of the fundamental factors which makes an Islamic State unique amongst various States of the world, whatever their form of Government, is its principle of law making. As already stated, according to the Quran, all human beings are equal and worthy of equal respect and dignity. It necessarily follows, therefore, that no man has the right to exploit another man or to use him as a means in furthering his personal interests. If society were organized on this basis, there would be neither rulers nor the ruled; none would be permitted to compel others to obey him. Allah alone would be obeyed. Says the Quran:



It behemoth not a man that Allah should give him the Book of Law, power to judge, and even Nubuwwah, and he should say to his fellow beings to obey his orders rather than those of Allah.... (3:78).

The Quran forbids man to arrogate to himself the right to rule over other men: and yet it does not advocate a lawless, anarchical society. What it does is to lay down the principle that Allah alone has the right to rule over them (12:40) and none has the right to any share in it (18:26). Sovereignty belongs to Allah alone.

Allah, however, is the Abstract, Transcendental Reality. How can we obey Him if we cannot contact Him? The answer is by observing His Laws as given in His Book. This is why the Rasul was asked to declare:





Shall I seek other than Allah for Judge, when how it is who hath revealed unto you this Book fully explained (6:115).

This book was the criterion to decide whether a State was Islamic or UN-Islamic. Says the Quran:



Whose do not judge by what Allah hath revealed, they are indeed kafirs (5:44)

The laws, directives, principles and values given by the Quran are complete, final, eternal and UN-alterable. None, not even the entire Ummah has the authority to add to, subtract from or make any alteration therein. But it does not prescribe details thereof. With the exception of a very few laws, it demarcates the boundary lines of what is lawful and what is unlawful. These lines no one has the right to transgress: not even the entire community. Within these lines, the Islamic State is free to frame such byelaws, as the needs of the time require. These byelaws are, of course, subject to change and may be revised or even abrogated by the Ummah by mutual consultation (42:38), leaving the boundary lines untouched. This is where an Islamic State differs from the democracy, the people have unbridled power to frame any laws, whereas, the consultative machinery of the Ummah can frame sub-laws only within the boundary lines framed by the Quran. Iqbal has beautifully narrated this unique feature of the Islamic State. He says in his Lectures:


The ultimate spiritual basis of all life, as conceived by Islam, is eternal and reveals itself in variety and change. A society based on such a conception of Reality must reconcile in its life the categories of permanence and change; it must possess eternal principles to regulate its collective life; for the eternal gives us a foothold in the world of perpetual change. But eternal principles when they are understood to exclude all possibilities of change, which, according to Quran is one of the greatest sings of God, tend to immobilise what is essentially mobile in its nature.



(Reconstruction of Religious Though in Islam...P-149)

Iqbal has touched upon this very subtle, yet most important point with reference to political system of Islam, but it takes us far, far beyond political horizon. The fundamental principle of the reconciliation of the categories of permanence and change is not confined to the process of law making. It is the very essence of Islam and can be appreciated only when the Quranic concept of human life is thoroughly grasped. There are two concepts of human life -- materialistic and Quranic. The materialistic outlook of life treats man as any other animal, whose only function is to develop and enlarge his physical existence. It functions under physical laws and is disintegrated and gets extinct with death. It is subject to perpetual change: every moment millions and millions of cells, which constitute human body, are destroyed and replaced by fresh cells. This process of constant change continues till death overtakes him and he ceases to live. Since, according to this concept of life, there is nothing permanent in human life, it stands in need of no Permanent Values, no unchangeable principles, no immutable boundary lines, and therefore, no necessity for Divine Guidance.

According to Quranic concept of life, on the other hand, human body, no doubt develops, flourishes, and eventually disintegrates, under physical laws, but there is something else in man besides his body, that is, his Self or Personality, which is neither physical in its constitution nor is it subject to physical laws as such. It is endowed to every human child in like measure at his birth, but it is only in an undeveloped form. To develop it to its full maturity, and to give it a perfect and balanced shape is the goal of all human activities. Every act of his, performed in accordance with Permanent Values, contributes to its development, and whatever is done against these values, retards this process and weakens the Self. An act, it should be noted, includes thought, wish and desire, as well. The Self or Personality thus developed easily sustains the shock of death and survives the disintegration and dissolution of physical body, and goes on developing further, passing through more evolutionary stages, which we call the "Hereafter" or the life after death. The fact that, not only the actual deeds of a human being but his thoughts, wishes and desires as well, act upon human Personality is what is called the "Law of Retribution" which is as inexorable and immutable as the Laws of Nature.

It is the human personality, which takes decisions, but at the present level of existence, its decisions are implemented through physical body. For this purpose, it is essential that human body should also develop and be in a position to carry out the commands of the personality. For its development, the needs and requirements of human body will change from time to time, whereas human personality, while developing shall remain unchanged. The renowned Polish Thinker, Nicholas Bereave, has beautifully concentrated this in four words, by saying.



Personality is changelessness in change.

(Slavery and Freedom P-8)

The process of the development of human body and Personality can take place only in Islamic Social Order (Deen, as already explained). This order, generally called "Nizam-e-Rabubiyyah", provides to each and every individual means for the development of both. It will be seen that this system differs basically from all other systems.

6. Reverting to the principle of law-making, Iqbal examined critically what had been going on in our past history, and said that


The teaching of the Quran that life is a process of progressive creation necessitates that each generation, guided but unhampered by the work of its predecessors, should be permitted to solve its own problems.



(Lectures P-160)

It follows, therefore, that the general notion that the laws made by our earlier jurists and promulgated in the past are eternal and binding on all future generations is against the basic teachings of the Quran. This was thoroughly explained by Iqbal in his "Sixth lecture", entitled -- The principles of movement in the structure of Islam -- in which he says;


The question which is likely to confront Muslim countries in the near future is whether the Law of Islam is capable of evolution -- a question which will require great intellectual effort, and is sure to be answered in the affirmative; provided the world of Islam approaches it in the spirit of Omar -- the first critical and independent in Islam who, at the last moments of the Prophet, had the moral courage to utter these remarkable words: "The Book of God is sufficient for us". (P.154).

7. Iqbal accomplished his task and, handing over the torch to Quaid-e-Azam, Muhammad Ali Jinnah, passed away. The Quaid, during his struggle for the achievement of Pakistan, reiterated the main features of the proposed Islamic State, as enunciated by Iqbal. No doubt the British and the Hindus opposed tooth and nail the proposal for the establishment of a separate State for the Muslims, but its main opponents were the so-called "Nationalist Ulema" who were the custodians of Mazhab, as already explained. Plainly speaking, the struggle for Pakistan was, in reality; struggle between Deen and Mazhab. This struggle was started during the lifetime of Iqbal himself. For want of adequate space, it is not possible to quote extensively from the speeches and writings of Quaid-e-Azam, on the subject it would suffice if some of the more important points were cited.

It is generally said, that it was the narrow-mindedness of the Hindus and their maltreatment and fanatical prejudice toward the Muslims which compelled the latter to seek protection in a separate homeland, and thus the demand for Pakistan. This is not only distortion of history but also malicious propaganda. The genesis of Pakistan was explained by Iqbal in the Presidential Address at Allahabad in 1930. Pakistan Resolution was passed in the Annual Session of the All-India Muslim League, at Lahore, in 1940. Quaid-e-Azam said in his Presidential Address:


It is extremely difficult to appreciate why our Hindu friends fail to understand the real nature of Islam and Hinduism. They are not religions in the strict sense of the word, but are in fact, different and distinct social orders, and it is a dream that the Hindus and Muslims can ever evolve a common nationality, and this conception of one Indian nation has gone far beyond the limits and is the cause of most of your troubles and will lead India to destruction if we fail to revise our notions in time. The Hindus and Muslims belong to two different religious philosophies, Social customs, and literatures. The neither intermarries nor interdines together, and, indeed, they belong to two different civilisations, which are based mainly on conflicting ideas and conceptions. Their aspects on life and of life are different.

(Speeches and writings of Mr. Jinnah, Vol. I, pp. 177-78).

In his speech at the Frontier Muslim League Conference on 21-11-1945 he said:


We have to fight a double-edged battle, one against the Hindu Congress and the other against British Imperialists, both of them being capitalists. The Muslims demand Pakistan where they could rule according to their own code of life and according to their own cultural growth, traditions, and Islamic Laws.


(Ibid. Vol. II, p.333).

In a message to N.W.F.P Muslim Students Federation, in April 1943, he said:




You have asked me to give you a message. What message can I give you? We have got the great message in the Quran for our guidance and enlightenment.


(Ibid.Vol. I, p.516).

In his Eid message to the nation in 1945, he said:


Every Musalman knows that the injections of the Quran are not confined to religious and moral duties. From the Atlantic to the Ganges", says Gibbon, "the Quran is acknowledged as the fundamental code, not only of theology but of civil and criminal jurisprudence, and the laws which regulate the actions and the property of mankind are regulated by the immutable sanctions of the Will of Allah". Everyone, except those who are ignorant, knows that the Quran is the general code of the Musalmans. A religious, social, civil, commercial, military, judicial, criminal penal code; it regulates everything from the ceremonies of religion to those of daily life; from the salvation of the soul to the health of the body; from morality to crime, from punishment here to that in he life to come and our Prophet (P.B.U.H.) has enjoined on us that every Musalman should possess a copy of the Quran and be his own priest. Therefore, Islam is not confined to the spiritual tenets and doctrines and rituals and ceremonies. It is a complete code regulating the whole Muslim Society in every department of life, collective and individually.

(Ibid, Vol. II, p.300).

In August 1941, Quaid-e-Azam went to Hyderabad (Deccan) and there gave and interview to the students of the Usmania University. The replies he gave to the questions asked by the students explain in a nutshell the genesis and the ideology of Pakistan in such a comprehensive way that, in my opinion, nothing further would be required to understand these basic foundations. Here are extracts from that interview:

Question:



What are the essential features of religion and a religious State?

Answer:



When I hear the word 'religion', my mind thinks at once, according to the English language and the British usage, of private relation between man and God. By I know fully well that according to Islam, the word is not restricted to the English connotation. I am neither a Maulvi nor a Mulla, nor do I claim knowledge of theology. But I have studied in my own way, the Holy Quran and Islamic tenets. This magnificent Book is full of guidance respecting all human life, whether spiritual or economic, political or social, leaving no aspect untouched.

Question:

What is the distinctive feature of Islamic State?

Answer:



There is a special feature of the Islamic State, which must not be overlooked. There, obedience is.... Due to God and God alone, which takes practical shape in the observance of the Quranic principles and commands. In Islam, obedience is due neither to a king, nor to a parliament, nor to any other organisation. It is the Quranic provisions, which determine the limits of our freedom and restrictions in political and social spheres. In other words, Islamic State is an agency for enforcement of Quranic principles and injunctions.

In a Broadcast talk to the people of the United States of America on Pakistan, recorded in February, 1948, i.e. in his capacity as Governor General of Pakistan, he said:


The Constitution of Pakistan has yet to be framed by the Pakistan Constituent Assembly. I do not know what the ultimate shape of this constitution is going to be, but I am sure that it will be of a democratic type, embodying the essential principles of Islam. Today, they are as applicable in actual life as they were 1,300 years ago. Islam and its idealism have taught us democracy. It has taught equality of man, justice and fairplay to everybody. We are the inheritors of these glorious traditions and are fully alive to our responsibilities and obligations as framer of future constitution of Pakistan. In any case, Pakistan is not going to be a theocratic State to be ruled by priests with a divine mission.

(Speeches as governor-general, p-65)

I have already explained what "democracy embodying the essential principles of Islam" means in practice: the ways and means for the implementation of the Quranic laws and principles to be framed by the Ummah by mutual consultation, within the immutable boundary lines determined by the Quran. This is what an Islamic State is permitted to do; beyond this it has no authority.

8. I have stated before that the Quran prescribes an socio-economic order, which is unique in its nature. I have so far dealt with its social aspect only. So far as its economic side is concerned, it is a vast subject and requires detailed discussion. It will not be doing justice to it if it is touched upon enpassant. I have written exhaustively on the subject and my self-contained book-Nizam-e-Rabubiyyat--discusses it in detail. Here, I will confine myself only to its basic principles.

The main object of an Islamic State is to provide the individual with full scope of self-development, which means development of his physical body as well as development of his personality. Its basic principles are that the individual is the focus of value and the society exists to enable the individual to develop and express himself to the full extent of his capacity. It lays primary stress on personal worth. A society based on these principles will be composed of free individuals, each enriching his life by working for the enrichment of all life, and each moving onwards by helping others to do the same. This society should be judged by the solutions it offers for the social and economic problems that confront all human groups.

According to the Quran, it is incumbent upon the Islamic society to provide for the basic necessities of each and all the members comprising it, and make suitable arrangements for the development of their human potentialities. Thereafter, it should extend the same facilities to other human beings and thus make this order universal. A society that fails in this responsibility does not deserve to be called Islamic, for, the society that is established in the name of Allah is bound to proclaim:



We will provide for you and your children (6/152).

It is paramountly clear from this that no society could discharge this responsibility unless, and until it has the various means of production under its control and the necessary resources at its disposal. It may be reiterated, and should in no case be lost sight of, that this society takes under its control means of production with a view to discharge its huge responsibility of providing necessities of life for all the members of the Society. If it fails to do so, it will have be a clear act of usurpation in that case.

So far as the members of this society are concerned, the principle underlying the growth and development of their personality is expressed thus: an individual should work hard, earn and produce as much as possible, keep what is basically and essentially necessary for his own upkeep, and hand over the rest to the Islamic State for meeting out the necessities of others in need, as is ordained in the Quran:


And they ask as what should they give (for the benefit of others)--Say:

"Whatever is surplus to your own requirements" (2/219)

And in this, their attitude should be such as to declare:



We desire from you neither reward any thanks. (76/9)

Here arises the question: What is the incentive motivated by which an individual should work, an continue to work, up to his full capacity, retain for himself only to the extent that fulfills his necessities, and hand over the rest to the society, for meeting out the necessities of others in need? Still further.


They prefer others before themselves although there be indigence among them (59/9).

Prof. Hawtrey has said that:


What differentiates economic systems from one another is the character of the motives they invoke to induce people to work.

(Quoted by E.H. Carr, in "The News Society" pp. 41-42)

The motives provided by the Quran are unique, i.e.


Human body develops by what the individual concerned takes, while his Personality develops by with he gives.

This constitutes the basic motive for the establishment of the Quranic Economic Order.

There will thus be no capitalism and no landlordism an Islamic State. Quaid-e-Azam made this abundantly clears during his struggle for the achievement of Pakistan. In his Presidential Address delivered at the Annual Session of the All-India Muslim League, Delhi, on April 24, 1943, he said:


Here, I should like to give a warning to the landlords and capitalists who have flourished at our expense by a system which is so vicious, which is so wicked and which makes them so selfish that it is difficult to reason with them. (Tremendous applause) The exploitation of the masses has gone into their blood. They have forgotten the lessons of Islam. Greed and Selfishness have made these people subordinate to the interests of others in order to fatten themselves. It is true we are not in power today. You go anywhere to the countryside. I have visited villages. There are millions and millions of our people who hardly get one meal a day. Is these civilisations this aim of Pakistan Cries of no, no) Do you visualise that millions have been exploited and cannot get one meal a day. If that is the Idea of Pakistan, I would not have it. (Cheers). If they are wise they will have to adjust themselves to the new modern conditions of life. If they won't, God helps them: we shall not help them. (Hear, hear renewed cheers and applause.)

(Speeches and writings of Jinnah, Vol. I, p-554).