WORLD FEDERATION OF ISLAMIC MISSIONS
BOARD OF DIRECTORS
PRESIDENT:
M.H. Habib Butt
VICE - PRESIDENTS:
Umer Qassim Mithani
Dr. Farogh Naseem
HONORARY GENERAL SECRETARY:
Mustafa Fazil Ansari
TREASURER:
Ashfaq Husain
DIRECTOR-IN-CHAGRE MARRIAGE ASSISTANCE PROJ ECT:
Begum Rashida Ikram Siddiqi
DIRECTOR-IN-CHARGE, ALEEMIYAH INSTITUTE, RESEARCH & PUBLICATIONS:
DIRECTOR-IN-CHARGE, HEALTH CENTRES:
Ashfaq Husain
DIRECTOR-IN-CHARGE, DR. F.R. ANSARI ACADEMY:
Azhar Hasan Siddiqi
= DIRECTORS =
Muhammed Shafi • Muhammed Ahmed • Jan Muhammed
Azhar Hasan Siddiqi • Umer Shakoor • Muhammed Ajaz Saya
Wajih-ul-Hasan Ansari «Tahir Umer •Mahmood Shaikh
Amin Ghazi • Noor Ahmed khan • Syed Muhammed Ali Nasir
Aboo Baker Cassim • Abdus Sattar Usman
THE 2*-$M*~*
MINARET
An International Monthly Devoted to Islamic Progress
Organ of
WORLD FEDERATION OF ISLAMIC MISSIONS, KARACHI.
-^^^^ o
Published in Memory of
Maulana Shah Muhammad Abdul Aleem Siddiqui Al-Qaderi (R.A.)
and
Maulana Dr. Muhammad Fazl-ur-Rahman Al-Ansari Al-Qaderi (R.A.)
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The "MINARET"
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Editorial Board
M.A. Khan
Maulana Allah Yar Qaderi
Chief Editor:
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Fiji
Fazal Khan
Mauritius
Ahmed B. Keeno
Mozambique
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Guyana (South America)
Abdul Rashid Ismail
M. Abu Fahim Anwarullah
Siddiq Ahmed Nasir
Philippines
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Holland
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Editor:
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Editorial Asst.:
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Portugal
Indonesia
Haji Abdul Had!
Hafiz Munir Ahmed
Singapore
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M. Asif Zaheer
Japan
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A.R. Siddiqi
Shahidullah Kausar
Special Correspondents:
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Suriname (South America)
Australia
Shaikh AN Mustafa
Muhammad Alamgir
London
Shahid Ansari
Trinidad and Tobago
Botswana
Dr. Waffie Muhammed
Muhammed Musaddaq
Shaheen Z. Ansari
Khalil Hussain
Cape Town
Malaysia
Venezuela (South America)
Rizwan Mathew
Abdullah Ahmed
^ J
H.R. Azizuddin
1 . From The Editor's Desk
2. Call From The Minaret
3. A Pioneer World Missionary.
4. The Imaginal World in the Philosophy
IN THIS ISSUE
5. Iqbal's Concept of Shahadat 18
6. Was Imam Husain's Martyrdom a Necessity... 20
7. The Bible: Its Versions and Perversions.. .24
8. ^Ji& O^Ij-jI 32
of Shah Wall Allah 13
"The MINARET' may not necessarily agree with the opinions of the writers
Approved for Schools, Colleges and Educational Institutions vide Circular No. (DE / F.
Pub/ 11- A) (3082-3390) 72, Directorate of Education, Karachi Region, dated 8-5-1972
Published by the World Federation of Islamic Missions, Abdul Aleem Siddiqui and Islamic Centre Roads,
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FROM THE EDITOR'S DESK
As we look back in retrospect we find
that the year 2007 felt the pain after the
orgy of widespread terrorism, religious
violence and the political chaos. In a sense
the year was a watershed in the history
of world after which we are almost living
on a tickling time bomb — suicide
bombers, hand grenades, automatic firing
machines - any moment can lead to
another orgy of blood and terror.
The advent of unipolar single military
power, having tremendous power of
destruction is a new event in the human
history. The humanity saw many events
during the year making us more insecure.
Earlier wars, however monstrous they
were, had clearly defined targets, mostly
the occupation of states or territorial
advancement. But the new western
concept of war, i.e. "the war on terror" has
no accepted definition. Its targets are so
evasive that winning of such a war, in the
conventional sense is not possible, except
keeping the world in peril.
An erosion of national honour and
sovereignty has touched us in 2006 and
2007 as Pakistan's geopolitical location
has provided the rulers to arrange special
interest to superpowers. It was in mutual
interest, with not much effort, to oblige the
superpowers in their spectre of taunting
the world and in their unrealistic objectives
and strategies for international security
which is no longer against communism
but it is against the global resurgence of
religion and its impact on world politics.
Their agents are directing us to catch
Pakistanis within their campaign of crack-
down of Al-Qaeda agents and combing
western border belt of Pakistan.
Despite our assertions that these so-
called men of violence can not be defeated
by military victory and denying their dignity
and rights, the lone superpower is
becoming increasingly frustrated in its
endeavour to stamp out Al-Qaeda and in
its inability to bring peace and stability in
the beleaguered countries. It keeps on
stroking us with a common rhetoric of "Do
More" and hot pursuits. This is causing
the aggravation of security environment
for Pakistan, both internally and externally
as the people are growing more resentful.
Religious rights are strengthening and are
threatening to polarise our society.
The wave of anti-Muslim sentiments
kept on brewing in the West. Pick up the
paper any day and one will find tiny straws
in the wind reflecting a whole gamut ot
prejudice, negative beliefs, blame and feat
against Islam and Muslims. The western
view is that Muslims have taken over the
mantle of terrorism and extremism. The
frequency of attacks against Muslims has
increased worldwide in 2007. Airport
searches of Muslims in Europe ana
American ports are so humiliating that it
gives an air of apartheid through loop-
holes of security. This is contrary to the
fundamental assumption that a citizen's
rights and personal freedom are more
important than the security. This is further
polarising the Muslim society, solidifying
the belief that crusade against the Muslims
have been launched.
Internal political situation remaineo
uncertain as people are looking for pristine
democracy, independent judiciary and a
corruption free bureaucracy. Increasing
violence and terrorism at the hands ot
extremists continue to become evei
exasperate and central to the lives of alt
citizens. It is needless to say that situation
in the country remained tense because oi
internal developments such as bomb
January, 2008
blasts, terrorists striking in surprise,
indiscriminate murder of innocent persons
and many other heinous crimes. A handful
of extremist elements kept on trying to
make their influence felt with a growing
ascendency of state within a state.
Political analyst are of the view that
deterioration of economic system, political
chaos, all-pervasive corruption, plunder
of resources remained quite rampant.
Rising inflation continues to squeeze the
people dry and acts of kidnapping for
ransom added to the public sense of
security.
One of the significant things that
happened was the accumulation of
personal wealth by a select few, lavish
living that made them extremely unpopular
hollowing them as human being Honesty,
courtesy, respect, manners, sincerity the
basic ingrediants of leadership were found
lacking by and large. These practices had
permeated the entire society and we hear
and read that the country is being dubbed
to be one of the most corrupt countries of
the world year after year. It is felt that
Pakistani society has lost most of its values
and the will to go forward in the world with
dignity and honour.
The end of the year saw a civil war
like situation in certain areas of North
western Frontier province where soldiers
were abducted by local people. The armeo
forces are sadly faced with strategic,
operational and rational challenges
In short we leave behind a year in
which the cleavages and uncertainties o1
living have become clear. We do not know
what 2008 will bring for us. If the most
powerful decision makers want to reverse
the slide towards insecurity and conflicts
they will have to review their strategy on
war on terrorisim. They will have to
carefully consider and remove the reasons
for resentment among Muslims and other
people. They will have to channelise
country's wealth to the people in the
developing world in more transparent
ways. This requires new kind of thinking.
Human race has become wiser but stares
uncertainly in the face. One can only wish
that 2008 brings peace and tranquility in
the country. Ameen FARID
It is with deep regret that we record the passing away of Mr. Vakil-ur-
Rahman Ansari on 28th November 2007. He was 76.
The late Mr. Vakil-ur-Rahman was the younger brother of Maulana Dr.
Fazl-ur-Rahman Ansari Al-Qaderi (RA), the founder of World Federation of
Islamic Missions. He was one of the Director of WFIM.
Mr. Vakil-ur-Rahman was a Mechanical & Electrical engineer by
profession. He was also an associate member of Society of Mechanical
Engineers, London, an august body of engineers of repute.
WFIM expresses its deepest condolence to the members of the bereaved
family. May Allah grant his soul peace and rest in Paradise.
January, 2008
CALL FROM THE MINARET
Dr. Maulana Muhammad Fazl-ur-Rahman
Al-Ansari Al-Qaderi (R.A.)
FUNDAMENTAL DUTIES TOWARDS ALL
HUMAN BEINGS
(iv) Maintenance of goodwill towards
Others:
(a) Absolute justice enjoined, even
though it means any amount of personal
suffering for the moral agent, or the
interests of those nearest and dearest to
him are sacrificed, and even though the
other party is his or Islam's worst enemy:
"Verily, Allah enjoineth justice (to all
and under all circumstances " (XVI: 90).
"O ye who believe! Be ye staunch in
ustice, witnesses for Allah, even though
t be against yourselves or (your) parents
or (your) kindred, whether (the case be
of) a rich man or a poor man, for Allah is
nearer unto both (than ye are). So follow
not passion lest ye lapse (from truth); and
f ye lapse or fall to away, then lo! Allah is
iver informed as to what ye do." (IV : 135).
"O ye who belive ! Be steadfast
witnesses for Allah in equity, and let not
the hatred of any people seduce you that
ye deal not justly. Deal justly, that is nearer
:o your duty. Observe your duty to Allah.
_o! Allah is informed of what ye do." (V : 8).
(b) Bearing witness firmly and without
fear or favour and thereby assisting those
who are in the right made a basic virtue
and, hence, duty:
"And those who stand firm in their
:estimonies." (LXX : 33).
(c) Fulfilling all promises, agreements,
pledges, covenants, contracts, engage
ments and treaties, enjoined:
". . . .and fulfil (every) promise (anc
engagement); for (every) promise (and
engagement) will be enquired into (on the
Day of Reckoning)." (XVII : 34;
"Oh ye who believe! Fulfil (all)
obligations (or compacts). (v:1).
(d) Sincerity and straightforwardness
in general towards Others enjoined
As we have already seen, a Muslim
is required to do good to others purely for
the sake of God, which alone is virture
according to the Holy Qur'an. But that is
impossible without cultivating anc
maintaining absolute sincerity for God, as
demanded in the Holy Qur'an:
". . . .and call upon Him, making your
devotion sincere as in His sight. . .
(VII : 29).
But genuine sincerity for God
impossible to maintain unless one
possesses sincerity essentially. Hence
cultivation and maintenance of essentia
sincerity, one channel of which is sincerity
towards fellow-beings, is duty.
Thus the Holy Qur'an commands the
Muslims to be sincere and straightforwarc
in all their dealings with everyone
"And (He commandeth you, saying)
January, 2008
This is My straight Way ( — the Way of
Truth, Justice, Sincerity and Straight-
forwardness — ): follow it. . . ." (VI : 153).
(e) Cultivating and maintaining the
attitude of compassionate kindness
towards others emphasized as one of the
basic qualities of a true Muslim's character:
" — and enjoin on each other practice
of compassionate kindness (towards all).
(XC:17).
(f) Gracefulness and liberality in
dealing with Others enjoined:
". . . .and forget not gracefulness and
liberality in your mutual dealings. ..." (11:237).
(g) Positive effort for the creation and
maintenance of harmony and peace
among human beings, emphasized as a
great virtue which should never be avoided:
"In most of their secret talks there is
no good; but if one exhorts to a deed of
iharity or justice or conciliation between
luman beings, (secrecy is permissible).
To him who does this, seeking the good
oleasure of Allah, We shall soon give a
-eward of the highest (value). (IV : 114).
"And make not Allah's (name) an
excuse in your oaths against doing good,
or acting rightly, or making peace between
iuman beings; for Allah is He Who heareth
and knoweth all things." (II : 224).
". . . .never shall We suffer the reward
of the reformers to perish." (VII : 170).
(h) Judging Others' motives in the best
light, except when a definite reasonable
cause exists, enjoined:
As we have already seen, the Holy
Qur'an forbids guessing about other's
motives :
"O ye who believe! Shun as much
suspicion as possible; for lo! some
suspicion is a crime. . . ." (XLIX : 12)
It means that a Muslim should cultivate
basically the attitude of initially judging
others' motives in the best light, except
when a definite reasonable cause exists
to the contrary.
(i) Speaking good of Others, while
paying due regard to truth and justice,
enjoind:
The Holy Qur'an says :
"Say to My servants that they shoulc
(only) say (in general and about others)
those things that are best; for Satan doth
sow dissensions among them: lo! Satan
is to man an avowed enemy." (XVII : 53)
(j) Speaking to Others with courtesy
and politeness enjoined:
". . . .and speak unto mankind witf
courtesy and politeness (according to bes\
standards of human speech). ..." (II : 83).
(k) Gratefulness to Others for any
good that one may receive from them,
enjoined:
In asking the question:
"Is the reward of goodness aught save
goodness !" (LV : 60), the Holy Qur'an
emphasizes the principle that a Muslim
should always reward goodness with
goodness, and the least that he can do is
to sincerely thank him who does him any
good. And gratefulness brings reward from
God :
January, 2008
'We (i.e., God) shall reward the thankful."
(Ill : 145).
(1) The most rational behaviour upheld
and the highest moral standard enjoined
in respect of evil emanating from Others:
(i) The Holy Qur'an permits equal
redress of wrongs done to a Muslim by
Others, at the same time commending
forgiveness:
"If you punish (him who has wronged
/ou) then punish with the like of that
wherewith ye were afflicted. But if ye show
Datience, that is indeed the best (course)
: or those who are patient." (XVI : 126).
"The recompense for an injury is an
njury equal (in degree) thereto; (i.e., when
anyone is wronged and he stands up for
nis rights, the most he can claim is equal
■edress): but if a person (prefers the saintly
character to that of the worldly-wise man,
and) forgives (the offender) and makes
'e-conciliation (in the interests of morality),
nis reward is due from Allah: Lo! He loveth
not those who do wrong. And whosoever
^/indicateth himself (without transgressing
imits of justice) after he hath suffered
wrong — for such there is no way (of blame)
against them. The way (of blame) is only
against those who oppress mankind and
nsolently transgress beyond bounds
:hrough the land, defying right and justice,
-or such there will be a painful doom. And
eerily whoso showeth patience and
forgiveth — lo! that (voluntary forbearance
and clemency) would truly be an exercise
of courageous will and resolution in the
conduct of affairs." (XLII : 40-43)
(ii) Nay, the Holy Qur'an goes further.
It enjoins repelling evil with goodness as
the highest moral ideal — as a necessary
condition of moral perfection:
"Nor can Goodness and Evil be equal.
Repel (Evil) with what is better (i.e.
Goodness): Then will he between whom
and thee was hatred become as it were
thy friend and intimate! And no one will be
granted such goodness except those who
exercise patience and self-restraint
none but persons of the greatest good
fortune. And if (at any time) an incitement
to discord is made to thee by the Evil One ;
seek refuge in Allah. He is the One Who
hears and knows all things." (XLI:34 — 36).
"And the Hour (of Final Accountability
and Divine Judgment) is surely coming.
So overlook (any human faults) with
gracious forgiveness." (XV : 85)
". . . .Let them forgive (those who do
any injury to them) and let them overlook
(the offenders' faults). Do you not wish
that Allah should forgive you? For Allah is
Oft-Forgiving, Most Merciful". (XXIV : 22).
" But forgive (the enemies of Islam)
and overlook (their hostility) till Allah
accomplisheth His purpose; for Allah hath
power over all things." (II: 109)
(b) Duties of Respect
(i) Treating with respect all human
beings in their fundamental rights as fellow-
beings — irrespective of differences of sex,
race, colour, etc., enjoined:
According to the Holy Qur'an every
human being deserves respect in his
capacity as a human being :
"Verily We have honoured the Children
of Adam...." (XVII : 70).
This aspect of the Qur'anic mora
teaching includes :
(a) Respecting the rights of all humar
MINARET
January, 2008
beings with regard to lite, honour and
oroperty.
Also:(b) respecting every human being's
equality of status as a human being;
and, as a consequence :
(c) respecting his right to freedom,
(d) and the right to fraternise with all
other human beings,
— except when a just moral cause
intervenes.
The following verse of the Holy Qur'an
Drescribes it, in conjunction with other
numerous relevant and connected verses
hat have been quoted in different contexts
n the present dissertation, as a duty of all
luman beings to protect and promote the
above human rights:
"O humankind! fear (in respect of the
ights of fellow-beings) your Guardian-
_ord (i.e., Allah) Who created you from a
single soul, and created, of like nature, his
mate, and from them twain hath spread
abroad countless men and women
(everyone of whom is thus bound up in
one fraternity — the human family — and
Dossesses the birth right of basic human
equality with his fellow-beings to have the
teedorm of equal opportunity for enjoying
the blessings of life on earth). Reverence
Allah, through Whom you claim your
mutual (rights) (and, therefore, respect
/our fellow-beings' rights to life, honour,
and property, as also those relating to
iberty, equality and fraternity), and
Yeverence) the wombs (that bore you):
or Allah ever watches over you". (IV : 1 ).
Here we may also quote with advant-
age another important related verse which
;pecifically repudiates the erroneous notion
ot inequality ot human beings on physical
bases — tribal, racial, etc. — and lays down
the basic and the most just principle on
the basis of which one human being earns
more honour than another. God proclaims
in the Holy Qur'an :
"O humankind ! We created you from
a single (pair) of a male and female, and
made you into nations and tribes, that you
may know each other (not that ye may
despise each other). Verily the most
honoured of you in the sight of Allah is (he
who is) the most righteous of you and Allah
has full knowledge and is well acquainted
(with all things)." (XLIX:13).
(ii) Humility, forbearance anc
peacefulness have been mentioned in the
Holy Qur'an as basic virtues; hence to
practise them is duty:
"And the servants of (Allah) Most
Gracious are those who walk on the earth
in humility, and when the ignorant address
them, they say, 'Peace !' " (XXV : 63).
". . . .for men and women who humble
themselves, for men and women who give
in charity, for men and women who fast
(and deny themselves), for men and
women who guard their chastity, and for
men and women who engage much in
Allah's remembrance — , for them has
Allah prepared forgivenes and great
reward." (XXXIII : 35).
The most important occasion when a
person's spirit of humility is put to test is
when he speaks to another person. Hence,
humility in talk with others has been
enjoined specifically also:
". . . .and lower thy voice (in humility);
for the harshest of sounds without doubt
is the braying of an ass." (XXXI : 19).
January, 2008
His Eminence
Muhammad Abdul Aleem Siddiqui Qaderi (R.A.)
A PIONEER WORLD MISSIONARY
His Eminence Muhammad Fazl-ur-Rahman al-Qaderi (R.A.)
Founder President, World Federation of Islamic Missions
The world-renowned missionary of
Islam, His Eminence Muhammed Abbul
Aleem Siddiqui Al-Qaderi, (R.A.) whose
noral earnestness and spiritual
magnetism illumined numerous countries
n the Orient and the Occident during the
ast forty years of his travels and whose
death occurred at Medina Munawwarah
on August 22, 1954, was a descendant
of Islam's Caliph Abu Bakr (R.D.A) the
Truthful (God be pleased with him) and
was born on the 1 5th of the sacred month
of Ramadan in 1 31 A.H. (3rd April 1 892),
at Meerut (U.P.), Bharat, at a time when
lis great predecessor the famous
nternationalist, pan-Islamist and Islamic
-evivalist, the venerable descendant of
the Holy Prophet Muhammed (#), Saiyyid
Jamaluddin Afghani was about to return
to the Abode of Peace leaving his great
mission of Islamic peace and progress
to posterity.
EDUCATION:
Endowed with unusual intelligence
and exceptional memory, the child
Muhammed Abdul Aleem commenced his
education at the early age of three years
and some months and devoted himself to
the acquisition of Islamic learning,
completing finally his studies in Dars-e-
Nizami at the Madresah Arabiyah
Qaumiyah, Meerut, at the age of sixteen.
The religious and literary education
thus acquired had been, and still is, the
end of the road" for most Muslim religious
leaders of Indo-Pakistan sub-continent.
But the latent flame of desire to understand
the modern problems of mankind and to
reach out the message of Islam to the
world at large, urged him to acquire
modern English education, which he
pursued with diligence and determination,
after the completion of Dars-e-Nizami, at
the Islamiyah High School, Etawah, and
the Divisional College, Meerut, (now
Meerut University) completing his formal
studentship in 1917.
As regards his religious studies, he
did not discontinue them even while
acquiring modern education. In fact, he
pursued them till many years after he had
entered the field as a religious leader and
amassed further knowledge in Qur'anic
exegesis, Hadith, Tasawwuf and the
different schools of Islamic Laws at Makkah
Mukarramah and Medina Munawwarah
through discussions with Islamic scholars
and studies in Islamic libraries and at the
feet of such masters as Shaikh Ahmed el-
Shams of Morocco, Shaikh el-Sennousi
of Libya, Maulana Abdul Bari of Farangi
Mahal and Maulana Ahmed Raza Khan
of Bareilly.
CHOICE of CAREER:
MINARET
January, 2008
With the formal completion of
education, various professions were open
to him for earning his livelihood. He chose
the commercial line and, entered the
reputed firm of Hajr Mohammed Husain
Seedhi as manager at Bombay towards
the close of 1918. Very soon he proved
himself to be more than a match for the
ob and rose to the position of a partner.
But he had been there hardly for a
year when his restless soul took him to
Islam's Holy Land on his first pilgrimage.
From there he returned with the decision
to devote himself primarily to the moral
and religious uplift of humanity. Thenceforth
that decision remained irrevocable.
SPIRITUAL DISCIPLINE :
The atmosphere in which Maulana
Siddiqui opened his eyes on entering the
world was saturated with spirituality side
oy side with learning. His mother was a
deeply pious lady, while his father Maulana
Abdul Hakeem Siddiqui (R.A.), was not
only a versatile scholar and a high-class
ooet but also a Sufi of eminence-a
spiritually illumined man and was
respected, as such by all and sundry.
Being the youngest child and being
endowed with extraordinary potentialities,
his father held him in great affection and
<ept him close to himself and transmitted
to him the blessing of his personality until
he was nearly twelve. It was thus actually
after his father's death that he completed
his spiritual training under his brother-in
aw, Qazi Intizamuddin, his initial training
in religious work under his elder brother
Maulana Ahmed Mukhtar Siddiqi (R.A.)
receiving finally the Ijazah (authority) in
several great Sufi Orders, e.g., the
Qaderiyyah, the Naqshbandiyyah, the
Chistiyyah and the Suhrawardiyyah.
That completion of basic training
while on the one hand, it raised him to the
level of a Sufi-teacher, also became, on
the other hand, a prelude to further quest
for spiritual illumination. This necessitated
continuous struggle and led to frequent
journeys on his part to Makkah Mukarramah
and Medina Munawwarah and to such
spiritual luminaries as Shaikh Ahmed el-
Shams of Morocco.
Spiritually thus became the great
feature which distinguished Maulana
Siddiqui's life from the lives of many a
religious leader, even as the combination
of Western education with Islamic learning
was his mark of distinction as compared
with almost all other Ulema. Indeed,
spiritual purification and illumination and
on that sure foundation the moral, social
and political salvation of humanity
remained his mission throughout his life.
AS AN ORATOR:
It has been said that orators are born
and not made and it was literally true in
the case of Maulana Siddiqui because he
delivered his first public speech at the
Jama Mosque of Meerut at the age of nine
and he was still in his teens when he had
already made his mark as a successful
public preacher.
Thereafter he constantly rose high
in world's esteem as a master orator. In
his young days he was reputed for keeping
large audiences of as many as 50,000
listeners spellbound and in pindrop silence
MINARET
January, 2008
without the help of a microphone and that
distinction persisted right up to his last
days with added charm.
As Professor N.H. Berlas wrote from
Tokyo "for a fuller appreciation one must
hear Maulana Siddiqui from the platform.
One is sure to be charmed like the audience
here by his magnetic personality and
oratorical powers his loud and impressive
out musical voice and splendid delivery."
(Foreword to "Cultivation of Science by
the Muslims.)"
As an engaging conversationalist
and as a charming orator he was equally
at home in Urdu (his mother-tongue)
Arabic, English and Persian and used the
first three languages during his numerous
tours in different parts of the world.
Capacity to express himself
according to the intellectual stature of his
isteners was his great asset and he
employed it with equal mastery in his
ectures before learned societies as well
as during his missionary campaigns among
the primitive people of the African
hinterland.
SPIRITUAL WORK:
With these qualities of head and
heart, and with these accomplishments,
Maulana Siddiqui resolved in 1919 to
devote himself purely to spiritual work as
an itinerant missionary of Islam. It was not
a new decision, however, because he had
nursed it in his breast for years. In fact,
he wrote a poem while still a boy which
proved in later years to be prophetic to
the core. An English rendering of two of
ts couplets may be given here.
My heart yearns to show its bledding
scars.
(Wrought by the spiritual perversions
of man) And to teach everyone on earth
the Laws.
That might make blessed life's span.
This is my yearning and this is my
aim.
This is my intention and this is my
claim;
With this I yearn to scan the globe
and deliver to humanity the Message of
Hope.
The decision once made was
irrevocable inspite of the hardships which
it entailed and the travels once commenced
did not cease until virtually his final journey
from this world. Even his last remains were
not buried in his hometown but in the far-
off city of Medina Munawwarah.
As a spiritual pilgrim Maulana
Siddiqui visited Makkah Mukarramah and
Medina Munawwarah about a dozen times,
while as the flag-bearer of the spiritual
rearmament of mankind he travelled to
different parts of the world almost
continuously for forty years, returning to
his family only for short breaks.
COUNTRIES VISITED:
The countries he visited during those
travels — many of them repeatedly — are:
Burma, Malaysia, Indonesia, Thailand, Viet-
Nam, China, Japan, the Philippines, Ceylon,
Mauritius, Reunion, Madagascar, South
MINARET
January, 2008
Africa, Portuguese East Africa, Kenya,
Tanzania, Uganda, Belgian Congo, the
Hejaz, Egypt, Syria, Palestine, Jordan,
Iraq, France, Britain, West Indies, Guyana,
Suriname, the United States and Canada.
To travel for forty years is in itself a
mighty feat of endurance. And when we
consider that they were not pleasure trips
olanned by a wealthy man of the world
out strenuous journeys undertaken by a
spiritual pilgrim whose path was strewn
with thorns at every step and who gave
to his spiritual labours sixteen to eighteen
hours a day, when we probe into his
activities spread over those forty years
and over far-flung regions of the earth,
and when we look at the many societies
and institutions with diverse functions
which he founded or inspired, the hundreds
of converts who received the light of Islam
through him, the hundreds of thousnds of
Muslims belonging to different races who
were elevated through his preachings, we
get an inkling into the greatness of the
man.
The regions which Maulana Siddiqui
chose for his work in the very beginning
were comparatively more backward as
regards religious conditions than his own
native country. Consequently, wherever
he went he had to encounter dissensions,
religious backwardness, ignorance of
higher Islamic values, indifference to
collective obligations, lack of vision,
absence of planning and spiritual inertia
existing on a large scale among Muslims,
and misunderstanding of Islam among
non- Muslims and the consequent friction.
Every where he had to carve out his path
in stony rocks. Everywhere he had to raise
the edific of his great message almost on
virgin foundations. But everywhere he out-
matched the obstacles and handicaps with
the obstacles and handicaps with the
profound force of his spiritual energy the
abundant treasure of his moral
earnestness, his indubitable sincerity his
deep piety, his versatile knowledge his
practical commonsense and his never-
failing smile.
HIS INTERNATIONAL WORK:
His thundering but musical voice
proved itself to possess a magical influence
in awakeing sompolent humanity while his
polite persuasions and sweet advices
healed many a scar wrought by intellectual
or moral perversions. His clarion call for
the establishment of righteousness and
the effacement of sin for the adoption of
good and the adjuration of evil for the
enthronement of harmony and the
dethronement of strife echoed over
mountains and plains, across green valleys
and sandy deserts in the Orient as well
as in the Occident among the whites as
well as among the coloured.
His message of God-realisation, of
moral resuscitation and of spiritual revival
penetrated millions of ears and hearts. His
visits everywhere gave new impetus to
the religious fervour of the people. His
work transformed sandy deserts of spiritual
inertia into green orchards of moral
dynamism. His spiritual magnetism purified
the social conscience of the people and
in the wake of his visits sprang up
orphanages for the helpless youth,
infirmaries for the destitutes, hospitals for
suffering humanity, educational institutions
for the propagation of knowledge, spiritual
assemblies for the dissemination of
(Continued on Page 17/
January, 2008
MINARET
The Imaginal World ('Alam al-Mithal) in the
Philosophy of Shah Wali Allah al-Dihlawi
Fuad.S.Naeem
Whenever a thorough and systematic
history of Islamic philosophy as well of the
ntellectual sciences (al-ulum al-aqliyyah)
in the Indo-Pakistani subcontinent will be
written, Qutb al-Din Ahmed Ibn Abdul
Rahim better known as Shah Wali Allah
al-Dihlawi (1703 - 1762) will undoubtedly
stand as the best known intellectual figure
from the Indian heritage of Islamic
philosophy. He is also perhaps the only
Indian Muslim intellectual fiqure, along
with Shaykh Ahmad Sirhindi (D. 1624),
well known in the West. Even then, he is
<nown in the West and among modernized
Muslims primarily as a religious "reformer"
and socio-political figure and not as a
hakim, philosopher and Sufi, which he
orincipally was. It is difficult to describe in
a few words the great significance of Shah
Wali Allah for the South Asian Islamic
tradition in all its facets in the transmitted
religious sciences as well as theology,
ohilosophy and sufism. It might suffice to
say that almost every important religious
and intellectual school or figure of the indo-
Pakistani Subcontinent that came after
him was significantly influenced by him.
he was also one of the very few Indian
Muslims whose influence spread to the
rest of the Muslim world, including the
Arab world and the ottoman world.
The fact that Shah Wali Allah was
orimarily a metaphysician and mystic is
oorn out amply by his written output.
Among his more metaphysical and
ohilosophical works, most of which also
treat the subject of this study, the imaginal
world, are:
1. Al-Khayr al-Kathir (Abundant
Blessings) : a metaphysical treatise in
Arabic of ten chapters dealing with such
questions as the nature and reality of
Being, the Names of God, the relationship
between man and God, knowledge of God,
the nature and characteristics of prophecy
and sanctity.
2. Sata'at (Radiance) : a short but very
important treatise in Persian which outlines
the gradation of Being in Shah Wali Allah's
metaphysics.
3. Lamahat (Lightining Flashes) : A small
treatise in Arabic which is Shah Wali Allah's
best known work on philosophy. It
extensively deals with the question of
Being (wujud). It also addresses various
other philosophical and cosmological
questions such as the creation of the world,
the nature of the cosmos, the angels, and
the prophets.
4. Tafhimat-i-llahiyyah (Divine
Instructions) : one of Shah Wali Allah's
most important metaphysical and
philosophical work. It consists of articles
and letters written in both Arabic and Persian
at differents times dealing with many
important metaphysical and philosophical
questions. It contains Shah Wali Allah's
celebrated reconciliation of an issue that
had created great controversy in the Indian
Subcontinent, that of opposition between
wahdat al-wajud (Unity of Being) of the
MINARET
13
January, 2008
school of Ibn al-Arabi and wahdat al-
shuhud (Unity of Consciousness) of
Shaykh Ahmad Sirhindi.
5. Hujjat Allah al-Balighah (The
Conclusive Argument from God) : this is
often called the magnum opus of Shah
Wali Allah and certainly deserves the title
as far as the integration of the transmitted
(naqli) sciences with the intellectual (aqli)
sciences is concerned.
Many of the above mentioned works
as well as a few other exist in English
translation. Unfortunately these translations
mostly made in the Indo-Pakistani
Subcontinent, are not always up to
scholarly standards and even if the
Dhilosophical understanding of the
translator is sound, as in the case of G.N.
Jalbani, the main translator of Wali Allah's
works into English, the precise rendering
of a philosophical work of the calibre of
Shah' Wali Allah's work requires deep
understanding of both Islamic and Western
Dhilosophy as deep knowledge of
Dhilosophical terminology in both the original
anguage, Arabic or Persian and English.
Shah Wali Allah's many works bear
the mark of his wide knowledge and
depending on the capacity from which he
was speaking and the nature of the
audience, he elaborates his philosophical
and doctrinal ideas differently. In certain
of his works, he writes as a metaphysician
n the line of Mulla Sadra and the school
of Ibn al-Arabi ; at other times he writes
as a Sufi or a theologian or a muhaddith
(scholar of Hadith). Hence, his treatment
of the Alam al-mithal is also undertaken
from different angles and points of view in
different works. In addition, he treats almost
every aspect of the Islamic tradition, both
of the transmitted sciences (al-ulum al-
naqliyyah) and the intellectual sciences
(al-ulum al-aqliyyah) and within the latter
he deals extensively with everything from
ontology to cosmology to angelology to
eschatology.
The idea of the alam al-mithal has a
long and rich history in Islam before Shah
Wali Allah whose treatment of this world
is the object of this study. Its origin lies in
the Qur'an and especially in the Hadith,
as Shah Wali Allah demonstrates, but it
was alluded to in its developed form by
Abu Hamid al-Ghazzali (d.llll) and fully
elaborated for the first time and given the
title of Alam al-mithal by Shaykh al-lshraq
Shihab al-Din Yahya ibn Habash al-
Suharwardi (d. 587/1191). Suharwardi
discussed the imaginal world only in terms
of the microcosm. Muhyi al-Din Ibn al-'
Arabi (d. 1240) fully expanded and
elaborated on the doctrine of the imaginal
world, speaking of both a microcosmic
and macrocosmic imaginal world. Sadr al-
Din al-Shirazi better known as Mulla Sadra
(d.1 050/1 640) further developed this theme
and also fully applied the doctrine of the
imaginal world to Islamic eschatology.
Shah Wali Allah was the inheritor both of
Ibn al-Arabi and Mulla Sadra and
integrated the philosophy of the latter into
Sunni context. Shah Wali Allah's exposition
of the Alam al-mithal is, therefore, indebted
especially to both these figures.
THE IMAGINAL WORLD IN THE
METAPHYSICS OF SHAH WALI ALLAH
Shah Wali Allah's teachings on the
doctrine of the imaginal world (Alam al-
mithal) are scattered throughout his works.
MINARET
January, 2008
As mentioned, it plays a significant role in
many branches of Shah Wali Allah's
teachings, especially his metaphysics. In
all these domains it serves as the faculty
and realm through which the corporeal
and incorporeal, the material and the
spiritual are joined and in contact with one
another. For these pairs are opposite and
without an intermediary, remain opposed
to one another. In lieu of this, the alam al-
mithal serves as an isthmus (barzakh)
aetween the two. As Shah Wali Allah
writes: "The Alam al-mithal is an
intermediate space (barzakh) between the
empirical and divine world. "Shah Wali
Allah's whole vision of the nature of
existence is permeated with the idea of
the imaginal world, for the two topics that
all his writings are based upon are God
and man, and therefore, the relation
Detween the two. In both God's movement
towards man and man's return to God,
the Alam al-mithal has an important role
to play as both a means of manifestation
and a means for the final becoming of
man.
The alam al-mithal, then, is a world,
where spiritual realities assume bodily
form before they are manifested on, or
descend to earth. The Alam al-mithal, has
an eminent role to play in the cycle of
manifestation. It is the very power by which
the spiritual and incorporeal is able to be
determined and manifested as the material
and the corporeal. And it is the link between
the supraformal worlds and the worlds of
form. In Shah Wali Allah's cosmology
following peripatetic lines, the macrocosm
s called the Universal soul (al-nafs al-
<ulliyah).
Furthermore, complementing this
vision of the creative imagination of the
Universal soul (nafs kulliyah) is its direct
connection with the Divine Throne. It is
the Divine Throne where all that will be
manifested in the phenomenal world is
first determined and after that, descends
to the nafs kulliyah and is shaped in an
imaginal form, and then is manifested
phenomenally in the world. In this way,
Shah Wali Allah, being a religious scholar
and theologian as well, preserves the
fundamental Islamic vision of everything
proceeding from and depending upon God
at all times as well as the hierarchy of
Being that accompanies this vision. He
also says, "the Alam-al-mithal is an
extensive plane in which all the Attributes
of God, mentioned in the Holy Books,
assume an exemplary representation
(tamaththul)". This elagantly summarizes
all about the function of the Alam al-mithal.
The Names and Attributes of God, being
relations between the world and God, are
what bring the world into being.
This brings out two important elements
of the imaginal realm in Shah Wali Allah.
One, it describes the nature of the alam
al-mithal which is not material yet shapes
and colours exist in it. Two, it is the place
from where destiny is figured before it
arrives at the level of the macrocosm and
microcosm. Shah Wali Allah further clarifies
the nature of the Alam al-mithal in a
passage from Hujjat Allahal-Balighah
where he attempts to give a broad
definition of the imaginal world that would
be intelligible even to the theologians and
religious scholars:" Be informed that many
traditions of the Prophet indicates that a
non-elemental world exists in which
abstract meanings are represented by
quasi-bodily forms corresponding to them
January, 2008
n quality." He also states of its nature that
'the World of Prefiguration (Alam al-mithal)
s made of a material of extreme
'efinement....
As far as the role of the alam al-mithal
n the Divine decreeing of the destiny is
concerned, it has been alluded to in the
dea that all that is made manifest in the
corporeal world first manifests itself in the
maginal world. Shah Wali Allah has a very
elaborate and complex doctrine concerning
[he Decrees of God and human destiny
which is closely tied to his extensive
angelology, for it is the angel who are
directly involved in the manifesting of the
destinies of human individuals and
communities. There is a mutual interplay
Detween God and man passing through
the angels and the imaginal realm in the
sense that prayer, good intentions and
actions, rise up to God from man, while
grace (tawfiq), blessings, help, or wrath,
Dunishment, and affliction descends from
God to man. In this constant interaction
the traffic is not one-way, so to speak, and
Shah Wali Allah greatly elaborate this
mystery of Divine grace and human
endeavour, which combine to shape the
destiny of man.
Much more can be said about the role
that the imaginal world plays in the
metaphysics of Shah Wali Allah and
especially in the relation between God and
man, including the role it plays in the lives
of prophets, in Divine theophanies
(tajalliyat) on earth, in visions, dreams,
and miracles, in the world of the angels
and its relations with that of man.
ESCHATOLOGY
The eschatology of Shah Wali Allah
is one of the crowning achievements of
his work. In it, he is able to completely
synthesize the Qur'anic doctrines of the
life after death and the final becoming of
man with the traditional philosophy and
theosophy (hikmah). His eschatological
teachings are some of the richest and
most elaborate on the subject in the annals
of Islamic literature. Their richness comes
from the fact that they incorporate the
whole of the Qur'anic and Prophetic
teachings on the life hereafter with the
doctrines developed in the long Islamic
intellectual tradition, which includes
theoretical Sufism (irfan), philosophy,
theosophy (hikmah), and kalam.
The alam al-mithal has a very
important role to play in Wali Allah's
eschatology. As the barzakh between the
Divine and the human, between the earthly
and the celestial, the imaginal world has
a prominent place, as mentioned, in both
the descent of man from God to the world
and his ascent from the world to God.
If the metaphysical doctrine of Shah Wali
Allah mainly concerned the descent, his
eschatological writings are mainly
concerned with the ascent and return of
man to his Origin.
Shah Wali Allah beautifully summarise
the cyclical doctrine of man. Man is in his
origin a pure intellect and then descends
to the imaginal world, from whence he
comes to this lower world. After a short
stay here, he ascends again to the imaginal
world and then ascends further to the
intelligible world and is once again who
he was in the beginning, a pure intellect.
In both his descent and his ascent, man
passes through the imaginal realm. It is
to the second of these -- the return of man
to his Origin - that Shah Wali Allah turns
MINARET
January, 2008
ngTTT
Shah Wali Allah states that there are
three stages after man's death: one, the
stage of the grave; two, the Day of
Gathering (Hashr); three, Paradise. Shah
Wali Allah expounds in detail the first two
stages, but refuse to say anything
substantial about the third stage, stating
that it is better to remain silent about its
mysteries. So his doctrines mainly concern
the first two stages, both of which are
found in the descriptions of the afterlife in
the Qur'an and Hadith, and both are
situated in the Alam al-mithal according
to Shah Wali Allah. It might be asked why
the third stage does not mention Hell,
usually thought of as the counterpart of
Paradise. The answer to this, Shah Wali
Allah gives, by saying that, contrary to
oopular belief, Hell as well as the Gates
of Paradise, are located on the level of
Hashr, and he also states that there will
come a time when every last person will
oe taken out of Hell and brought into
paradise.
No discussion of Shah Wali Allah's
exposition of the imaginal world in his
writings would be complete without
mentioning his integration of theosophical,
Sufi, and philosophical terms, including
the idea of the imaginal world, into the
corpus of the religious sciences. Shah
Wali Allah was a renowned Muhaddis, as
well as trained in Tafsir, Fiqh, and other
religious sciences. He was also very well-
versed in Kalam. In almost every topic he
discusses, the notion of Alam al-mithal is
present in the discussion. The reason for
this is that this intermediary world is what
connects the Divine to the human and
therefore, religion, which descends from
Divine to the human, and through man
ascends to the Divine, cannot be explained
without recourse to the intermediary world
Whenever the Divine descends or man
ascends, the Alam al-mithal must be
through.
(Continued from Page 12)
spiritual discipline, mosques for the worship
of God, missionary societies for the
oropagation of the Divine Message, inter-
religious organisations for the consolidation
of religious forces against the onslaught
of materialism and atheism, Muslim Unity
Boards for the creation of harmony among
Muslims, organisations for the Ulema for
the coordination of Islamic religious forces,
Muslim Youth Brigades, Muslim Volunteer
Corps, Muslim Scout CI Corps for the
physical and moral discipline of the youth.
His great work received wreaths of
admiration and meads of praise from kings
and statesmen, from judges and barristers,
from professors and doctors, from the
Ulema and the general masses. His
enemies called him "a magician" while his
friends-regarded him as an "angel'
There are three noteworthy factors
which stand out prominently in connection
with Maulana Siddiqui's demise: (a) He
died while in harness, remaining active in
the cause of his mission, (b) He died and
was buried at Madina Munawwarah. (c)
His death occurred at such time of the
year when Muslims from all over the world
assemble at Madina after the Hajj
Glorious was the mission of Maulana
Abdul Aleem Siddiqui, glorious was his life
and glorious was his death. May Allah
shower his choicest blessings on his soul
and may He cause his great work for Islam
to prosper.
MINARET
January, 2008
IQBAL'S CONCEPTION OF SHAHADAT
Prof. A.M. Muhammad Ibrahim
Iqbal's conception of Shahadat is
Dased on the Islamic conception of life
and death. In Islam, life means a force or
an energy. It stands for movement and the
absence of this movement is called death.
Love is the moving-power and the secret
of "Ego". A continuous endeavour for the
self-expression of Ego is named as love.
An Ego with this power of self-expression
s called "Momin" and an Ego without this
Dower cannot be called a Momin.
o«*J JjJbu OJfiJ! !j3l4fys>
Islam does not believe in thoughs with-
out deeds. "One who has got no power of
creation, is nothing but an infidel to us."
The Qur'an is a book which emphasises
deed rather than idea." It is a synthesis of
the two important aspects of Ego.
Knowledge without actions is like a
loud without rain.
oL> ( ji j0biw sJ^Si J" ^" 5
"The whole subject of life is hidden in
the course of activity. The laws of life are
the delight of creation." Iman is not a mere
relief in God. It is not only ( ok*>i> &*** )
admitting God in mind, but also
(^jwi^oUJtjjfjS!) - its outward expressions
both in languages and actions accordingly.
Iman is wrongly supposed to be a mere
relief though its actual significance lies in
actions which are the perpetual attempt
of an Ego in its upwards march in life. This
attempt is love for actions. A Momin cannot
be conceived without this love as it is said
by Iqbal:
^3*)! Jj£c3 c*J J^cj! yap*
"Momin comes from love in the sense
as mentioned above and love comes from
Momin." This power of self-expression of
an Ego reveals itself in two opposite
directions, of which one is called 'Shabbiri-
Power' (lSj***^) and the other is called
"Yazidi-Power" (is^jj^) one is the life of
goodness, truth and reality, and the other
in opposition to it is the life of falsehood
and unreality. Truth is always alive inspired
by this Shabbiri-Power and it disappears
from the scene of life at the advent of
Yazidi-Power. One is the positive power
of Ego which admits of all goodness and
truth, while the other is the negative power
of Ego which totally overlooks the truth
and reality.
o-*»l i^j-^-i) 03.-2 j! J$—> oJuJj
"Truth or reality is always alive by this
Shabbiri-Power of Ego and the unreal is
always disappearing in disappointment as
it is declared by the Holy Qur'an:
,j! JbUf JJ&J3 JjseJI £ b-jJ
_L_§3_&j l_r J_bl_^Jf
"Unreal has disappeared when the
MINARET
18
January, 2008
truth has appeared and verily the unreal
always disappears in the long run.
When a Momin with his Shabbiri-
Power embraces death in fighting in the
way of Allah, his death is known as
Shahadat" and such a Momin is called
Shahid. Islam ascribes the highest position
to Shahid and emphasises Shahadat as
the Holy Qur'an asserts:
4111 J^-j ^$i& ^JO! ^j^ssj V3
,L>! Jj * (3(301
"Do not take those who were killed in
their fighting in the way of Allah as dead
out they are alive." Holy Prophet (#)
affirms, "one who embraces death in the
oath of God, has become really alive."
There is no death for a Momin. He enjoys
an eternal life and death is prohibited for
him. He knows no death which is generally
known to be an inevitable end of life. So
Iqbal says:
"I have learned the secret of Qur'an
from Hazrat Hussain and gathered flames
from his fire." Rumi opens this secret in
the following words:
"In its outward appearance it seems
to be death but in its inward appearance
it is the real life and existence. In support
of this view Rumi describes the story of
the end of Hazrat Bilal's life. Hazrat Bilal
was asked by his wife at the last moment
of his life: "How do you like to leave your
sweet home and your beloved ones on
this earth?
Bilal replied, "No, no, you are wrong.
I am not leaving my sweet home. To-day
I am reaching my sweet home with a happy
heart from my long journey on the earth.
Real existence lies behind the screen of
death. "There is no asceticism in Islam,
means, according to Iqbal, that Islam does
not accept any escape from the struggles
of life. This struggle for life is a struggle
for truth. When this struggle for truth ends
in death in the ordinary sense of the term,
then it is called Shahadat which is not the
discontinuation of life but an elevating
stage in the eternal flow of life. The
asceticism in Islam is replaced by
Shahadat or martyrdom. Shahids are the
real Muslim ascites who embraced death
for the sake of truth and for the love of
God. So Iqbal says:
oi^p'^sl Lj JJ3-6 i»ij-» OCil
O-ftj'l ^-*)! ^JjL-A&J f J L-C— >
lj 4k$i jjjl J0J6 ^j~f ^jjvgj) y>
fj 4JswJ ,jjl Joy> &$>■ Q^^-i^S
"JEHAD", says the holy Prophet (%
"is the asceticism of Islam. I know no other
asceticism than JEHAD and none but the
martyres could realise the secret which
was bought by them at the cost of their
life and blood." There is a world of
difference between the fighting of Shahids
and death of other warriors:
15 jf o j Ic o l«?" O k I* *-&?■
"The fighting of kings aims at the
destruction of the world as they fight with
(Continued un Page 23,
January, 2008
MINARET
WAS IMAM HUSAIN'S MARTYRDOM A
NECESSITY?
The question has been asked: "Was
Husain's Martyrdom a necessity?" The
answer is: "Yes".
There is a beautiful Chinese legend
about a young girl of 16, Ko-Ai, the only
daughter of a Mandarin. The Emperor,
Yung Lo, had ordered the building of the
new Capital of Peking, including the Bell
Tower for sounding the alarm. The
Mandarin's job was to cast the bell. He
made two attempts, both of which failed,
and the Emperor ordered that he should
oe beheaded, if he failed again. The
beautiful Ko-Ai was distressed at her
father's plight, and went to consult an
astrologer. To her horror she learn that a
oerfect casting could never be achieved,
unless the blood of a maiden were mingled
with the molten metal. Ko-Ai said nothing
to her father, but, on the day of the public
ceremony for casting the bell, she quietly
slipped out, and winding her way through
the crowd, threw herself headlong into the
ooiling fluid. It is related that 'on uncovering
the bell after it had cooled, it was found to
oe perfect, but not a vestige of Ko-Ai was
to be seen'.
This necessary act of self-immolation
is enshrined in Chinese tradition, and Ko-
Ai's name is handed down with reverence
in every household to this day.
Great souls have appeared at critical
times in the world's history to arrest the
suicidal march to disintegrating societies,
and to rehabilitate man on the road to
higher achievements. They did not hesitate
to lay down their own lives, if the necessity
demanded.
A galaxy of these immortals flashes
past the mind's eye — Socrates, Jesus ;
Joan of Arc, Crammer. Other names could
be added. Of these, the martyrdom of
Husain was one of the most remarkable
in the history of mankind. Was it necessary
or worthwhile?
The middle of the first millennium
after Christ presents a depressing picture
of Man's failure on earth, which was littered
with bits and pieces of dead or dying
civilizations. In the extreme east, the
Chinese body social had been rent by
fratricidal warfare between parochial states.
Coming West, we find the old India socie-
ties broken down completely, after a time
of troubles, which had been full of destruc-
tive wars. Thoughtful people were turning
away from this world, and seeking to find
the road to another through asceticism.
The masses were penalised by racial dis-
crimination, sanctioned by religion in the
form of a caste system, which banned
social intercourse between a multiplicity
of castes and sub-castes. This was the
negation of human liberty, and led to the
unparalleled social abuse of 'untouch
ability.
In the extreme West, the Roman
Empire, which had spread the light of
civilization to Europe, North-Africa and
part of Asia, had crumbled into dust, and
MINARET
20
January, 2008
the Hellenic civilization, of which it was
the Universal State, had entered on a long
Deriod of petrifcation. In the words of
vlacaulay:
"...the Greeks admired only
themselves, and the Romans admired only
themselves and the Greeks. Their minds
Dred in and in, and were accordingly
cursed with barren-ness and degeneracy.
At the close of the third century after Christ,
the prospects of mankind were fearfully
dreary. That great community was in
clanger of experiencing a calamity far more
terrible than any of the quick, inflammatory,
destroying maladies to which nations are
iable — a tottering, driveling, paralytic,
ongevity — where, during many centuries,
nothing has been learned or unlearned".
With the break down of the Hellenic
civilization, Europe had entered upon its
Dark Age.
Coming now to the heart and core
of the ancient world, the so-called Middle
East, conditions were in no better shape.
FHe Syriac civilization was on its last legs.
According to Toynbee, it had three great
feats to its credit. It invented the Alphabet.
Its seafearers discovered the Atlantic, but
the physical discovery of this was sur-
Dassed, as a feat of human prowess, by
the spiritual discovery of Monotheism. It
gave mankind the largest number of
Prophets and its best-known religions,
Judaism, Zoroastrianism, Christianity, and,
astly, Islam. But it was at a low ebb, when
our Prophet appeared on the scene.
Fratricidal wars had sapped its life blood,
and conditions of complete insecurity pre-
vailed everywhere. The Romano-Persian
war, which raged incessantly for 25 years
(603-628 A.D), had left it perfectly limb.
It was in this welter and confusion
of dead and dying cultures and civilizations,
that our Prophet (#) brought a message
of hope, not only of the renewed possibility
of the highest achievements in the material
world, sur-passing those of the ancient
Egyptians, Greeks, Babylonians, Indians
and Chinese, but, what was of far greater
consequence, the hope, which amounted
to a certainty, of which each individual soul
entering an After Life of unalloyed bliss.
"We belong to God, and to Him shall we
return". It robbed death of its terror. This
was examplified by the martyrdom of
Husain, who gave up his life and those of
his nearest and dearest, with perfect
serenity, although in circumstances of the
utmost privation, in order that Islam may
live.
To the true Muslim, death is like
entering from the stress and the strain of
the stormy night into the peace and the
brightness of the home, and, just as we
shed our coat in the hall, the soul casts
off its physical raiment at death's doorway,
before entering its eternal home, there to
reap the reward or punishment, promised
by the Best of Judges (Khair-ul-Hakimin),
of our conduct (A'mal) in this World. "That
day not a soul shall be wronged one bit".
The Muslim, however, must play his
appointment role according to the rules
(the Qur'an, the Prophet's life, the hadith);
God — the Much Forgiving (Al-Ghafoor),
the Loving (Al-Wadood) — will lock after
the rest. That is the driving-force of Islam—
"Willing Acceptance of God's Guidance
and Gifts" — the result of two components,
one passive-Faith (Iman), the other
active-Works (A'mal).
MINARET
January, 2008
The Prophet (#) practised this in his
own life, which imparted such titanic
driving-force to the all-embracing institu-
tions of Islam, that, within a few decades
of his death, it had burst the bounds of
Arabia, and captivated the entire Syriac
world from the shores of the Atlantic to the
coasts of the Eurasian Steppe. The Arab
Khaliphate provided it with its second
Universal State, after a thousand years of
anarchy. This vast Arab empire was bigger
than any earlier one, in which perfect law
and order prevailed, and in which there
was no racial discrimination or religious
in tolerance.
Islam provided two other Universal
States, viz, the Moghal Raj to the derelict
Hindu world, and the Ottoman Empire to
the dying Orthodox Christian Society. The
ast-named had the longest span of life of
any empire in the world.
In the field of the arts, the sciences,
and the philosophies, the Muslims were
the torch-bearers for a thousand years in
a world stricken with the plight of ignorance.
They gave the West the Arabic numerals
and the decimal system. Their numerous
Madrasses (Madaris) from Spain to India,
with their endowments and scholarships,
were the prototypes of the modern resi-
dential university, whose academic robes
are a reminder of their Arab origin. Even
today, the oldest University is the Al-Azhar
in Cairo, built in 972 A.D. History wad the
Muslim's special forte, and the greatest
historian of our times, Arnold Toynbee,
has characterised the work of the Arab
Philosopher-historian Ibn Khaldun as "The
greatest of its kind that has ever yet been
created by any mind in any time or place".
According to Toynbee, "The works of the
Greek Philosopher Aristotle first reached
the western world through Arabic
Translations", and "the scholars of Muslim
Spain contributed unintentionally to the
philosophical edifice errected by the
medieval Christian schoolmen". This is
not the place to recount the achievements
of the Muslims in Chemistry, Mathematics,
Medicine, Philosophy, Architecture, Poetry,
Mysticism. The point is, that, during the
thousand years of Muslim ascendency in
the world, the spirit of man soared to higher
heights than ever before, and handed on
the torch of progress to their apt western
pupils.
But the great glory of Islam lies in
the spiritual sphere — the gospel of the
Unity of Law — (Tauheed) — in a Universe
created and ruled over by the One True
God, to Whom alone, directly or without
the intercession of any intermediary, the
500 million Muslims of the world owe allegi-
ence and pray, whose help alone they
seek in time of woe, and in whose loving
care and justice they have perfect trust.
At the same time, Islam profoundly affected
the thinking of the non-Muslim world. For
the first time in history, it publicly pro-
claimed the brotherhood of man, and
denounced unequalities created by colour,
class and capital.
All this was, however, in the womb
of futurity at the time of the Prophet's birth.
His life and mission inaugurated this
triumphant march out of the envelopping
darkness into the light of day. But Satan,
typifying the forces of evil, was not sitting
idle. Within a few years of the Prophet's
death, his most implaceable enemies, the
Banu-Umayyah, had usurped political
power, which had nothing Muslim about
MINARET
January, 2008
it. They were Loadicians-heathens, be-
sotted, Godless. Their reign was the
negation of everything for which Muham-
mad (#) had toiled. The fate of the world
over which they had ruled hung in the
oalance. Was it to lapse into the anarchy
and degredation, out of which he had
rescued it, or to go forward from strength
to strength.? The worst of these worthless
rules was Yazid, and it was him who
Husain defied. The last scene of this
historic defiance was enacted, at the height
of mid-summer, on the desert sands of
Karbala, where he and his whole
entourage of 72 laid down their lives,
fighting bravely to the last boy. The event
touched the conscience of mankind, and
roused the Muslim world from its easy
complacency into hard work. The
Umayyads were swept off the seats of the
mighty, and Islam started with renewed
vigour on its grant mission to reclaim the
world from the forces of heathenism
It was necessary that somebody
should enact, in real life, the Islamic ideal
of 'Life in Death', for the edification of the
generations to come, and it was in God's
good providence, that the grandson of the
Prophet (#) who had preached Islam
should do so, and, in doing so, route the
forces of evil, that had once more started
gaining ascendency not long after the
Prophet's death ! May their souls rest in
peace in the highest Heaven !
(Continued from F
; 19)
the motive of worldly gains for kingdoms
and thrones but the fighting of the Muslim
Shahids differs from it as it aims at the
tradition of the Prophet(#) and at the love
of God." War in Islam is strictly prohibited
except for God.
"One who draws his sword for other
than God, puts it on his own breast." Islam
does not allow to us sword even for the
spread of religion as the Holy Qur'an says:
There is no compulsion in religion, "So
Iqbal holds.
j*c o~j' j ^v ua o^3 ^tT 1 ^-^
jA> O-jl <"-&?■ \Jp£ kX&U I J_>jJ*
"If the motive of war be other than
God, then evil takes the place of peace,
on the other hand, war is all good when
the motive behind is God." A Momin who
dedicates his life for God any says, "Verily
my prayer, my sacrifice, my life and my
death are all for God" cannot be supposed
to do anything except for God. He is a
lover of God and lover of the Holy Prophet
(#). "A person cannot, says the Holy
Prophet (#)" become a Momin unless he
becomes such a lover of mine that
become the dearest of all his parents
children and wealth. "This is the lesson
taught by Shahadat and this is the secret
of the Holy Qur'an.
23
January, 2008
The Bible:
Its Versions and Perversions
Abdul Rahim Abdul Azeez
Nigeria
The name 'Bible' came from the
Greek word Biblia' which means
books'. It is the sacred scripture of the
Christianity comprising the Old and
Mew Testaments and Aprocrypha,
means 'doubtful', referring to more than
14 non-canonical books of the Old and
New Testaments of the Bible, which
having been found doubtful, were not
canonized in the Bible by the Biblical
scholars.
Many books of the Bible were written
oy different hands at different periods: e.g.
there are two contradictory accounts of
the Creation in Genesis and Isaiah, which
show that this was at least the work of two
or three persons probably of the 8th, 6th
or 5th centuries BC respectively. (The new
llustrated Encyclopaedia of Knowledge,
Dublished by Spring Books, London, in
1966, page 68).
This is what has been said in the
Glorious Qur'an on the question of writing
the books with the hands without any
Dermission from God. "And woe to those
who write the book with their own hands
and then say... this is from Allah, to traffic
with it for a miserable price, so woe to
them for what their hands do write, and
woe to them for what they earn thereby..."
(Qur'an, 2:79)
Roughly three quarters of the Bible is
:ommonly known as the Hebrew
Scriptures and the Bible itself can be
divided into three groups: the first group
comprises of the 17 historical books from
Genesis to Esther; the second group is
made up of five poetic books from Job to
the Song of Solomon, and the third group
is the 17 Prophetic books that range from
Isaiah to Malachi.
For about 1 ,500 years after the advent
of Jesus Christ, there was not an English
Bible in the world. The first translation of
the Bible into English was done in 1525
CE, by Tyndale, the second English
translation was done by Coverdale in 1 535
CE, the third translation was known as
The Great Bible', was published when the
fourth translation was published in 1560
CE, and the fifth English translation, which
was commonly known as the Bishop's
Bible, was published around 1575 CE by
Bishop Parker.
When King James of England came
to power in 1603 CE, the authenticity of
the Bible was questioned and many
scholars doubted its originality. Hence the
king appointed 1 scholars to correct errors
contained in the Bishop's Bible, and so in
1611 CE, they published a new Bible,
which was named as 'The Authorised King
James Version'.
According to the Jehovah Witnesses,
the same 'Authorised King James Version,'
which has been checked by 40 scholars
on the order of King James, has about
50,000 errors and, according to some
MINARET
January, 2008
hristian sources, 'Authorised King James
Version' has about 20000 errors. Although
t contains all of these errors, this very
3ible was viewed and considered
uthentic' for about 259 years.
In 1870 the Church appointed a
special group of Christian Biblical scholars
of the highest eminence to remove those
mistakes and errors, which had remained
n the Authorised King James Version of
the Bible. These scholars did their job and
as usually they claimed that they had
managed to remove all of those errors,
which were in the Bible.
In 1884, when the Europeans held
their historical meeting that aimed to divide
Africa and Asia among themselves as new
colonies, which would give them the raw
materials to develop Europe, the Christian
scholars were also busy publishing a new
version of the Bible, which would be
suitable to be sent and propagated in these
new European colonies, especially those
n Africa. This new version, which was
Dublished in the year 1884, was known
as the Revised Standard Version of the
3ible.
The New Testament:
The remaining 27 books of the New
Testament are known as the Christian
Greek Scriptures for they were originally
written in Greek and not in Aramaic, the
language spoken by Jesus Christ. These
27 books are arranged basically according
to their subject matters, and because of
this, they are also divided into three portions:
a) Five historical books, which are
four Gospels as well as the book of Acts.
b) 21 letters and Epistles addressed
to various nations and communities.
c) One Book of Revelation.
The new Testament was first written
in Greek. It begins with the three synoptic
Gospels, which record acts and sayings
of Jesus Christ; the earliest of these
Gospels was written by Mark at the
dictation of St. Peter in year 60 CE. The
Gospels, according to Matthew and Luke ;
were written a little later and were based
partly on Mark. The fourth Gospel is that
of John. Then comes the Acts of the
Apostles, which recount the mission and
expansion of the Church through the work
of Peter, Barnabas, Paul, Stephen, etc.
>&
25
January, 2008
STUDENTS CORNER
SOME QUESTIONS ABOUT ISLAM
Answered by
His Eminence Maulana Mohammed Abdul Aleem Siddiqui (R.A.)
1 .Q: Is it absolutely necessary to say the
Drayer in Arabic?
A: Prayer as directed in Islam is a form
of worship and should be performed in the
manner prescribed. The recitations therein
should be in the prescribed form in the
Arabic language. The "Fatihah," the first
:hapter of the Holy Qur'an is an essential
and compulsory part of the prescribed
Drayer. It is preferable that the worshipper
should understand the meaning of the
-ecitations or at least the sense of what
ie recites.
A Muslim, whether an old Muslim or
a convert, who cannot recite the prescribed
recitations in Arabic should remain silent
or recite some prayer in his own language,
Dreferably a prayer based on and
:ontaining the meaning of the Fatihah. He
should of course observe the conditions
required for prayer such as ablution and
:leanliness, adopt the different postures
and say the prayers at the appointed time.
Moreover he should continue his attempts
to learn the prescribed recitations in Arabic
until he is able to recite them.
.Q: Why and for what purpose are
uman beings created in this world?
A: Every human being in this world has
got a natural instinct that he desires to
make a demonstration of any good
attribute that he realises within his own
self. A singer, expert in music, desires to
show his art of singing, an orator his
oratory, an artist his art. An architect well
qualified in planning, desires to see the
plan of the beautiful building in his brain
take shape on paper and when it is built
he wants people to come and see it, admire
it and make use of it and thus appreciate
the qualification and attribute of a good
architect which he possesses.
This instinct of making a demonstra-
tion of one's attribute is really a reflection
of the attribute of the Almighty Allah, the
Creator of the whole universe. Allah has
unlimited attributes in Him. He wished to
demonstrate His attributes - so He created
the universe. The whole universe and
every object in it are therefore dem-
onstrations of His attributes. His Beauty,
His Art and His Qualities are reflected in
them and every object denotes His Ex-
istence, His Power, His Intelligence and
His Qualification.
In the Hadith al Qudsi it is reported
that Allah says "I was just like a hidden
treasure. I wished Myself and My attributes
to be known and understood, so I created
the Universe."
The human being is the best model
of His Creation. As is stated in the Holy
Qur'an "We have indeed created the
human being in the best form of creation"
(45: 4). The attributes of the Almighty Allah
are reflected in man to such an extent that
Allah calls him His Khalifa - the one in
whom the attributes of the Originator are
reflected. The function of this Khalifa, the
MINARET
January, 2008
manifestation of the Attributes of the
Almighty, is to realise the attributes of the
Creator in his own self and His Creation.
As is stated in the Holy Qur'an "The Signs
of the Almighty are in the whole universe
and also in your own selves. Will you not
realise them." (51: 20-21). And again:
'Allah has created for you all things that
are on the earth. (2: 29).
The function of mankind is to know
the use of the various objects of creation
and to utilise them according to the method
Drescribed by the Creator, Allah, and to
achieve the knowledge of the attributes of
Allah through his Creation. As Allah says
n the Holy Qur'an "Behold! In the Creation
of the Heavens and Earth and the
alternation of the Day and Night - These
are indeed signs for men of understanding
— men who celebrate the praises of Allah
standing, sitting and lying down on their
sides and contemplate the (wonders of)
creation in the heavens and earth with the
thought: Our Lord: you have not created
all this in vain." (3: 190- 192).
The object of the creation of the
human being is further described in the
Holy Qur'an in the verse "We have not
created the jinns and the human beings
DUt to worship us" (51 : 56). The word used
n this verse is "Yabudun." This word
"Yabudun" or worship does not only mean
the performance of certain prescribed
orayers with certain prescribed postures
DUt conveys the meaning that each and
every action is done in accordance with
the Commands of the Creator and for Him.
As Allah says in the Holy Qur'an "Say,
Truly my prayers, my service of sacrifice,
my life and my death All are for Allah the
Lord of the Universe." (6: 162).
The answer to the question is thus
clear that the human being is created to
make use of his own self and the Universe
according to the Commands of Allah, and
thus admire the beauties of the attributes
of Allah to such an extent that he may
become His lover and thus drowned in the
ocean of His love, come to know Him. This
is why the word Yabudun is explained by
some commentators as conveying the
meaning "To know Allah."
3. Q: Why is it that Muslims do not eat
pork?
A: The pig is created not to be eaten
but to eat the dirt that comes out of our
body and to clear the earth of the germs
found therein. The pig is an animal that
eats dirty things and thus absorbs invisible
germs into its body.
These germs get into the flesh of
the pig and if the flesh is taken, those
germs will be taken inside our bodies.
It is well-known that the pig may
have its flesh diseased through certain
stages of parasites (cystic) and in eating
this diseased pork the germs are liberated
which develop into adult ones in the human
body. Dr. R. Tanner Hewlet in his treatise
on Pathology deals with the disease
"Trichinosis" which is caused by a parasite
(trichinia spiralis) contained in pork. The
parasite, when its gets into the human
body grows and multiplies in the intestines
and in the muscles and its development
is accompanied by fever, intestinal catarrh,
diarrhoea, and oedema. The affection is
frequently fatal.
Nowadays the scientific authorities
MINARET
January, 2008
as a safeguard have a daily inspection of
meat made for those who like to eat pork
out it is admitted that "no method of
nspection has been devised by which the
oresence or absence of trichinia in pork
can be determined with certainty and the
Government meat inspection does not
nclude inspection for this parasite." (Pre-
ventive Medicine by Milton J. Rosenau).
It is a well-known fact that whatever
we eat will tend to produce its effect on
our body. Thus if we go on eating the flesh
of beasts, our nature will be like beasts.
Among all the animals, the pig is known
to be the one which has no modesty. The
male pig has no objection to the female
oig having intercourse with other male
oigs. By eating the flesh of pig, this nature
of the pig might eventually come to us.
4. Q: Can a new convert in Islam continue
to observe the customary festivals of his
country?
A: He can if the festival has no relation
to idol worshipping and if the custom has
no connection with the religious teaching
of a religion that teaches idol worship.
Thus if a festival is seasonal or historical
one and has no connection with idol
worshipping a Muslim can observe it.
5.Q: Is it absolutely necessary that a
Muslim name be adopted by a new
convert?
A: Not at all though it is preferable. Is-
lam enjoins us to have good names with
good meanings.
6. Q: Must a new convert adopt a god-
father or god-mother before his con-
A: No. Rather this practice is against
the teachings of Islam.
7. Q: Is the cap absolutely necessary for
a Muslim when walking in the streets or
even in prayer?
A. No, it is not absolutely necessary.
The wearing of a cap is a sign of respect
and dignity according to Muslim culture
At the time of worship if a man has no cap
he can offer prayers with his head
uncovered.
8. Q: Is circumcision absolutely neces-
sary for a new convert?
A: Circumcision is a Sunnat (practice]
of the Prophet Ibrahim (6WW*) adopted by
Prophet Mohammed (#) as a Sunnatu
Muakkadah (Essential Practice) on parents
who are made responsible to have their
children circumcised before they attain the
age of puberty.
A non-Muslim adult who adopts
Islam is not expected to get himself circum-
cised because when a man has reached
the age of puberty he is not allowed to
open the parts of the body from the navel
to the knees except on medical advice
According to the Shafi'i School of
thought circumcision is a wajib (essen
tial) but those who find this difficult can
follow the Hanafi version.
9. Q: If a fowl is slaughtered and cooked
by a non-Muslim who does not intend to
use it as an offering to an idol or in the
name of any god but as food only, can it
28
January, 2008
De eaten by Muslims?
A: No, but only if it is slaughered in the
name of Allah. At the time of slaughtering,
t is essential that the name of Allah should
De recited. As the Holy Qur'an says: "Eat
not of meats on which the name of Allah
nas not been pronounced." (6:121).
We human beings are permitted to
utilise the things that are in the earth. In
slaughtering an animal we are taking life
from one of Allah's creations. So when we
slaughter it we should let it know that we
are not slaughtering it for pleasure but
only with the permission of Allah. The
name of Allah is pronounced so that we
may not take the life of anything but for
Allah and for feeding ourselves.
Courtesy: (Muslim World)
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