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IN THIS ISSUE

LFrom The Editor's Desk 3

2. Call From The Minaret 5

3. Rahmatul-lil-Alamin 9

4. The Qur'an and Genetics 13

5. Are Islam And Democracy Compatible 19

6. Hazrat Sheikh Abdul Qadir Jilani (RA) 22

7. Women's Share in Inheritance 26

8.^r^lc^Cu^^ 32

"The MINARET may not necessarily agree with the opinions of the writers

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FROM THE EDITOR'S DESK .

With the Muslim world in such a pitiful
state, coupled with the West's relentless
onslaught against all things Islamic, it is
hard to imagin Islam and Muslims in a
state other than weak, uncivilised,
backward and uncultured. And in the post
9/11 world this anti-Islam propaganda by
the electronic media of the West has
attained a higher level of hostality. Their
media is projecting Islam as a religion
preaching hatred and its leadership as
promoting the cult of terrorism. Yet there
was a time when the role could be
reversed and the same could be said
about the Christian world. The
achievements that the Islamic world had
made in terms of material success,
academic excellence and a morally upright
society lay unparalleled in history. This is
in contrast to the present where Muslims,
even in their own country are far removed
from a just and pleasent Islamic order.

Many historians argue that Muslims
have entered into an era of the clash of
civilization and the events of 9/11 were
symbolic of a larger conflict between Islam
and the Christian world and these were
not the acts of a few individuals. This is
so obvious that men and women who
otherwise hold the most divergent beliefs
and ideas agree on this point that Muslims
are in serious trouble. This and many
other dilemmas, like religious radicalism,
sectarian strife, terrorism and many
fissures running across their body politics
faced by Muslims are a continuation of
the historic process of decline that started
in the eighteenth century. These were not
recognised then in the precise terms

MINARET :

because they had not yet taken the
present severity.

Islam came in an era when Europe
lay shrunk in a night of barbarism. It was
a barbarism far more awful and horrible
than that of the primitive savages. At the
same time the Arabs languished in a
society almost completely devoid of all
morality. It was Islam which changed all
that. With its message of Oneness of
Allah, Islam taught morality and self-
discipline to man. It gave humanity a new
direction and answered their questions
regarding the purpose of their creation,
where they were from and where they
would ultimately end up.

Based on Islamic teachings, its
fundamental beliefs and its action the man
was able to transform the society beyond
recognition. It was a profound change. It
was through the observance of Islam and
by following the example of the Prophet
Muhammad (&) that the Muslim world
was able to prosper in many ways. Not
only it was able to mould individuals who
committed themselves to raising mankind
to a higher level of knowledge, justice and
peace but it also attained the hights of
knowledge.

In stark contrast to this, the Islamic
world can no longer boast of any of the
qualities now, that were the hallmark of
the Muslim culture perior to eighteenth
century. They are no longer the beacon
of moral excellence. On the contrast the
Muslims are found to be eager to copy
every facet of Western culture and

March 2010

civilization without any regard to its
negative sides. Problems and vices, social
ills of all sort are finding place in Muslim
societies. An inferiority complex has
gripped many people in the Muslim world.
Muslims are wandering away from the
purity of Islam due to a decrease in
belief/ 'Aqeeda, intellectual stagnation
through incompetent and oppressive rulers
and external designs. Their societies are
falling to vices that were found before the
advent of Islam.

If the Muslim society desires to change
radically it will have to eradicate from itself

the poverty injustice and corruption. The
road to recovery of these ailments is
through understanding the great
transmutation of their world through their
encounter with the post-renaissance West.
Muslims can recover their lost heritage
only when their society is changed. We
must realise that all the problems that
currently plague Muslim societies stem
from the fact that we as Muslims are no
longer adhering to Allah's command. A
society that forgets its Creator cannot be
successful in this world nor in the hereafter.
. . . FARID

HEARING THE QURAN

When ever the Qur'an is being recited, listen to it and pay
heed, so that you may receive mercy Keep your Lord in mind
within your own soul, beseeching and fearfully, without raising your
voice both in the early morning and in the evening: do not act
so heedless.

Those who are with your Lord do not feel too proud to
worship Him; they glorify Him and drop down on their knees before
Him. (7:204. 206)

March 2010

CALL FROM THE MINARET

HIS EMINENCE MAULANA

MUHAMMAD ABDUL ALEEM SIDDIQUI

AL-QADRI

THE CODIFICATION
OF ISLAMIC LAW

ARRANGEMENT AND COMPILATION
OF THE HOLY QURAN

You might have heard that the Holy
Quran was not delivered to the Holy
Prophet (#) just once as a complete book,
but was revealed to him bit by bit and
piece by piece, through the Archangel
Jibrail (peace be with him!).

The Holy Prophet (#) had completed
forty years of his age and was engaged
in a special form of communion with God
in the solitude of the Cave of Hira, when
the angel first appeared before him and
delivered before him the first revelation
which reads:

"Read! in the name of thy Lord and
Cherisher, Who created, - created man,
out of a (mere) clot of congealed blood:
Read! And thy Lord is Most Bountiful -
Who taught (the use of) the Pen - taught
man that which he knew not".
(XCVI : 1-5).

After an interval, came the second
revelation:

"O thou wrapped up (in thy mantle)!
Arise and deliver thy warning! And thy
Lord do thou magnify! And thy garments
keep free from stain! And all abomination

MINARET !

shun! Nor expect in giving, any increase
(for thyself)!" (LXXIV : 1-6).

Thereafter commenced the general
preaching and the invitation went forth to
accept the Divine Message. The members
of the powerful tribe of the Quraish were
invited to assemble and to hear the Holy
Prophet's (#) first sermon on the Mount.
The message of the Unity of God was
proclaimed aloud, and polytheism and
infidelity were condemned in the most
unambiguous terms.

In the meantime, revelations
continued to come. The Holy Prophet (#)
would remember them himself and would
teach them to his Companions, like
Khadija, Abu Bakr and Ali (God be pleased
with them!), so that they could remember
them by heart.

A race illiterate as the Arabs, there
were very few in Makkah who could read
or write. There was no paper, and the pen
and the inkpot were scarce. It was, indeed,
a most difficult task to get the revelations
written down as they came. But the
arrangement was made. A few of those
who know the art of writing embraced
Islam. The verses of the Holy Quran were
inscribed on palm-leaves and leather
sheets. Some of the Companions were

March 2010

specially charged with the duty of learning
the portions of the Qur'an as they were
revealed. Persons were specially selected
from among the Companions who would
take lessons from the Holy Prophet (#)
each lesson consisting of ten verses of
the Holy Qur'an. They would learn those
verses by heart and learn their meanings
and interpretations as taught by the Holy
Prophet (#) and teach the same to others.

Then came the time of the Migration
to Medina. The Muslim group had been
growing gradually. At Medina it was knit
into a functioning community. Among other
things, the Holy Prophet (#) made the
arrangements whereby a larger number
of Companions could learn to read and
write. The work of writing down the
revelations of the Qur'an continued with
the fullest devotion. Its compilation in the
form of a scripture was attended to. Zaid
bin Thabit, who was a freed slave, was
one of those Companions who were
entrusted with the task of writing down
the Quran. The revelations continued to
come and they were not only preserved
in writing, but the Holy Prophet (#) under
Divine guidance, would fix up the chapters
and would instruct the scribes to insert a
certain revelation at a certain place in a
certain chapter.

Gradually, the delivery of the Word of
God reached completion and, at the
Farewell Pilgrimage, in the plain of Arafat,
came the revelation :

"This day I have perfected your
religion for you, completed my favour upon
you and have chosen for you Islam as
your religion". (V : 4).

Not only the arrangement of the
verses and the fixing up of chapters was
done by the Holy Prophet (#) but he also
fixed up the serial arrangement of the
chapters, and all that he did under Divine
instructions. To carry the work to its logical
finish, Abu Bakr the Truthful. Islam's first
Caliph, rendered the service of giving the
separately written chapters the form of a
consolidated compilation.

Different portions of the Qur'an written
by different people continued to remain,
however, in their possession. The people
of different places also continued to follow
their local pronunciation of Quranic verses.

Then came the period of the third
Caliph, Osman (God be pleased with
him!). Islam was no more confined to
Makkah and Medina, but had crossed the
boundaries of the Arabian peninsula and
had entered Eqypt, Palestine, Syria, Iraq
and Iran. People were entering the fold
of Islam in ever-growing numbers. The
interest in Quranic recitation was becoming
universal. Large numbers of people had
only portions of the Qur'an in their
possession. Misunderstandings could
arise that only such and such a portion
formed the whole Qur'an, and that the
other portions were not part of it. Hence,
Caliph Osman got several copies made
of the manuscript compiled during Caliph
Abu Bakr's regime and sent those copies
to the different centres of the Islamic
empire. The copy which Caliph Osman
himself used for study and on which, it is
said, the drops of his blood fell at the time
of his martyrdom, remained preserved
first at Medina and was later transferred
from there to the Imperial library of Istanbul

MINARET

March 2010

by the Turkish Sultans.

All the copies of the Holy Qur'an which
exist in the world today are true copies of
the manuscript. Not only the Muslims, but
also the opponents of Islam, find
themselves compelled to admit that the
Holy Qur'an has mantained the original
purity of its text, even to a letter.

As regards the vowels, it is customary
in the Arabic language not to mention
them in writing, because they are only
symbolic and are not expressed in the
letter-form. But when Islam spread among
the non-Arab populations, those non-Arab
Muslims experienced difficulty in reading
the Qur'an. Hence under the orders of
Hajjaj bin Yusuf, the vowel symbols were
included in written copies according to
the universal form in which thousands of

Muslims had learnt the Quranic text by
heart, and which form had been
transferred faithfully by the "Preservers"
(i.e., Huffaz) from generation to generation.
The seven styles of intonation which the
Holy Prophet (#) was himself taught by
God, were taught to the people by qualified
teachers. All those styles have been
preserved down to the present day by
hundreds of thousands of people, though
there is one style which is more universal
than the rest.

Thus, it is clear as daylight that the
Qur'an exists in the world today in its
absolute original purity, and that, not only
as a written text, but also in the brains of
hundreds of thousands of Muslims which
makes it impossible for anyone to effect
the change even of a dot.

(Continued from Page 8)

the Way, I will lie in wait for them on the
Straight Path. (7:16).

The right thinking person will not heed
to call of the Evil One, but will aspire to
return to Allah, even though such a
decision can be challenging, However,
Allah gives such a person consolation as
He says:

And those who strive in Our Cause,

We will certainly guide them to Our Path;
for, verily, Allah is with those who do right.
(29: 69).

Even though the Path that leads back
to Allah may seem difficult, one has to
always keep in mind that while the present
life may appear to be challenging, it is just
for a short span of time (just for a few
years), but the Hereafter is permanent
and everlasting.

March 2010

THE STRAIGHT PATH

Dr. Waffie Muhammad

Allah taught us to pray as follows:

Allah tells human beings that in front

of every one of them there are two

Guide us (0 Lord) on the Straight Path

"highways"; one appears to be attractive

and easy to go on, while the other appears

Allah tells us about the Straight Path

to be steep and difficult to travel upon. He

in the following verses:

says:

Those upon whom Allah has been

Have We not made for him a pair of

pleased to show favours.

eyes; and a tongue and a pair of lips; and

shown him the two highways? But he

This way of My sincere servant is the

has made no haste on the path that is

way that leads Straight to Me. (15:41)

steep. (90:8-11)

So hold fast to the Revelation sent

The highway that appears to be

down to thee; verily you are on the Straight

attractive does not lead us back to Allah;

Way. (43: 43)

it diverts a person's focus and leaves him

taken up with the material things which

The Straight Path leads us back to

will not last forever. In order to prevent a

our Lord. He says:

person from keeping his focus on his

return to his Lord, Satan makes the

Your Lord is your Final Goal. (53 : 42)

material things appear to be attractive and

inviting. Allah says about him and his

Allah sent Prophet Muhammad (#)

mission the following:

to invite people to the Path that leads to

Him. He says about the Prophet's Mission

Remember! Satan made their sinful

as follows:

act seem alluring to them; and said, no

one among men can overcome you this

Prophet! Verily We have sent you

day. (8:48).

as a Witness, a Bearer of Glad Tidings

and a Warner; and as one who invites to

Satan's mission is to divert people's

Allah by His leave. (33:45-46)

focus from the Straight Path. He made a

vow to Allah that he will spend his whole

Muslims are to be careful as to their

life in this world only doing that He said

choices regarding what they do, as some

to Allah when he was about to be cast out

things may be helpful to us in treading on

of the Garden the following:

the Straight Path; while others may be

not, but will lead us astray.

Because You have thrown me out of

(Continued on Page 7)

MINARET 8 March 2010

Rahmatul-lil-'Alamin - Milad

Mustafa FAnsari

'O you who believe, send upon him
blessings and salute him fully well in
abundance' (33:56). 'And all that we
narrate to you of the tidings of the
messengers is for the purpose of
strengthening your heart there with'
(11:120) 'Indeed Allah conferred a great
favor upon the believers when He sent
amongst them an Apostle'. (3:164)

In the recent past, the wisdom of
celebrating the greatest event in the history
of mankind has been questioned by a
certain section of the Muslim community.
There have been numerous attempts in
the past and more so in the recent times
by the anti Islamic forces to malign and
confuse issues fundamental to Islamic
belief. Prominent among these have been
the attacks on the personality of the Holy
Prophet (#) and the Holy Qur'an.

The personality of the Holy Prophet
(#) is the nexus on which is based the
entire structure of Islamic belief and it is
a great blessing that the historical records
of his entire earthly existence have been
perfectly conserved for the benefit of
mankind and to the utter dismay of the
enemies of Islam. Despite the nefarious
designs to manipulate history, Allah (swt)
has blessed the Ummah with intellectual
insight, so vital to the understanding of the
essence of Islam and to dispel such
calumny. It is this remembrance and
repetition of those epoch making moments
in history that strengthens the heart,
rejuvenates the spirit and enhances
conviction in the belief system of Islam
and infuses the essential bondage of the
love of Allah (swt) and the Holy Prophet
(#) as entailed in the system of belief.

MINARET <

The commonly used Arabic word Milad
is derived from "Viladat" or birth. In the
present context it signifies the time and
place of birth of the Holy Prophet (#). The
main thrust of these Miladun Nabi (#)
gatherings is to remember the series of
events or happenings that took place at
the time of birth of the Holy Prophet (#)
and they use this occasion at the same
time to amplify the events that led to the
emergence of Islam through the teachings
of the Holy Prophet (#) in fulfillment of his
extra ordinary and divine mission. It is the
essential embodiment of da'wa. It is not
a bi'dat (innovation), or some thing new
being added to the practice of religion, as
commonly alleged by certain segments of
society. In sura Maryam, Allah (swt)
commemorates the events of the Holy
Prophet Essa (64**):

'Salam is on him the day when he
was born and the day when he will die
and the day when he will be raised
alive'. [19:15], and in the same sura of
the Qur'an, the Prophet Essa (<W) story
is narrated when confronted by the
tribesmen, in the lap of his illustrious
mother, the new born Prophet Essa (<M^)
spoke as reported in the Holy Qur'an:

'And the same peace on me the day
I was born and the day I will die and
the day I would be raised alive'. (19:33).

In actual fact Allah (swt) exhorts the
believers to remember, to recognize the
historical moments and events when Allah
(swt) bestowed bounties on His creation.
In recognition lies the conscious realization
of the immensity of the graciousness of

March 2010

Allah (swt).

'And remind them of the days of
ALLAH' (14:5). Prophet Musa (<Hs*) was
commanded to ask members of his
community to remember and recount the
blessings and bounties of Allah (swt)
bestowed on his community And again in
the same sura Ebrahim, the narration of
Prophet Musa (6^-W*) of his address to his
community appears.

'And when Musa said to his people
remember Allah's favor upon you, when
he delivered you from Pharaoh's people
who used to afflict you badly, and
slaughter your sons and let your
daughters live and in it there was shown
great mercy of your Lord.' [14:6]

The above verse of the Holy Qur'an
describes the favor of Allah (swt) in the
deliverance of the nation of Prophet Musa
(6>W) from Pharaoh is a day of Allah, a
day to remember, recount and rejoice. The
Qur'an mentions Prophet Essa (($$#)
prayer:

'O Allah our Lord, send down to us
a tray of food from heaven so that it
may be an occasion of rejoicing for us,
for the first and the last of us'. [5:114]

The day on which supplements were
provided to the community for whom
Prophet Essa (6^-W) had prayed, was
declared a Eid (festive occasion) for those
who have gone and also for those who
are to come.

The day of birth of the Holy Prophet
(#), the intercessor on the Day of
Judgment, the bridegroom of Asra, the
Savior of mankind, is a blissful day to
rejoice the bestowal of the highest favor
of Allah on the creation. It is the day when
the entire humanity was delivered from

MINARET 1

ignominy, decadence and ignorance,
without any doubt, the most fortunate
moment in the history of the creation and
thus a day of Allah. There is abundant
historical evidence to prove that the Holy
Prophet (#) delivered the then
emancipated humanity at large from the
clutches of ignorance and introduced the
light of knowledge and divine guidance.

From abject barbarism, Muslims
became the torch bearers of light and
learning. Famous British historian and
thinker Thomas Carlyle [d.1881] in his
treatise 'Heroes and Hero Worship' stated:
To the Arab nation it was as a birth from
darkness into light. Arabia first became
alive by means of it. A poor shepherd
people, roaming unnoticed in its deserts
since the creation of the world, become
world notable; the small has grown world
great. Within one century afterwards Arabia
was at Grenada on one hand and at Delhi
on the other. Glancing in velour and
splendor, and the light of genius, Arabia
shines over a great section of the world..'
He further states: The word of such a man
is a word direct from nature's own heart.
Men must do and must listen to that or
nothing else: all else is wind in
comparison... No emperor with his dignity
was obeyed as this man in a cloak of his
own making'.

The world owes a debt of gratitude to
Allah (swt) for the magnitude of this favor
and particularly the fortunate Muslims who
became part of his (#) Ummah. Fairness
demands that such a historical event be
celebrated with profound respect, love,
enthusiasm and zeal than the celebration
of any other event. We should also
remember that if we were not grateful to
Allah (swt) for his greatest favor in the
advent of the Holy Prophet (#), we would
be inviting His wrath upon us. In this
context the Holy Qur'an states:

March 2010

'And remember when your Lord
proclaimed, if you will be grateful then
I shall give you more and if you are
thankless then my treatment is severe'

[14:17] Remembrance is a conscious
activity with a purpose. The objective is
the comprehension and realization of the
mercy and beneficence of the Creator on
mankind. The objective is for the creation
to fathom the magnificence of the blessings
and favors of the Lord and to bow before
Him in obedience, gratitude and in solemn
submission with utmost humility.
While on the subject of bounties, at another
place Allah (swt) Says in the Qur'an.

'Then remember the bounties of
Allah and wander not in the earth
spreading mischief. (7:74). The
emphasis is again on the remembrance
and recapitulation of Allah's blessings in
order to appreciate and bow to the Almighty
for His favors. In the follwoing sura Younus,
Allah (swt) exhorts Muslims to think of His
favors, and rejoice the greatest of Allah's
Mercy in the peronality of the Holy prophet
(#) . The Qur'an states:

"Say you: in Allah's Grace and in
His Mercy let them rejoice. That is better
than all their wealth' (10:58). Then again,
it is said in the Qur'an:

'Undoubtedly, Allah did a great
favor to the Muslims that from amongst
themselves He sent a messenger who
recites unto them His Ayats and purifies
them and teaches them the Book and
Hikmah and verily before that they were
certainly in manifest error.' (3:164)

And most significantly, remember in
the back drop, the most forceful
pronouncement in the Qur'an which clears
all the haziness, lifts the veil and enlightens
the creation about the personality of the
Holy Prophet (#) when it states in sura

MINARET 1

Ambiya:

'And we sent you not but as a Mercy
to all the worlds' (21:107) The above
ayat clearly illustrates Allah's command
to remember His bounties and rewards.
Although each favor of Allah (swt) is a
great mercy for us but Holy Prophet (#)
is, undoubtedly, the greatest favor and
blessing of Allah (swt) for the entire
universe. Thus to remember and rejoice
on the occasion is in accordance with the
command of Allah. The Holy Qur'an states:

'And publicize well the favor of your

Lord' (93:11)

Hazrat Abdullah Ibne Abbas (4»>)
explained the word favor as it appears in
the above ayat. He states: In this verse
favor signifies the Nabuwwat (prophet
hood) and al Islam. (Tafseer Ibn Abbas,
SuraAl Duha, Page 651).

It therefore emerges from the verses
of the Holy Qur'an that it is the essential
duty of every Muslim to commemorate
and rejoice in the birth of the Holy Prophet
(#) and recite Darood and send Salam
upon the Holy Prophet (#).

In Tafseer Ruhul Bayan (vol 3, p. 54),
we find that the Holy Prophet (#) stated
his birth from the very beginning. The Holy
Prophet (#) said: I had been transferred
continuously from purified offspring to
purified wombs. I had been given birth by
a lawful marriage not by adultery. When
Allah (swt) sent Adam (<W) on earth, He
put me in his spine and then transferred
in Noah (<W) in his boat, and then in
Ebraham (6W!t*). Allah Almighty transferred
me continuously from noble offsprings to
the purified wombs up until He brought
me in my parents who never committed
adultery'.

I March 2010

Imam Bukhari (RA) narrates in Saheeh
Bukhari that Abu Lahab was being
punished lightly in the Hell on Monday,
because he rejoiced and freed his
handmaid indicating by his finger, when
the Holy Prophet (#) was born. As a
reward of his happiness on Milad-un-Nabi
(#) he receives water through his finger.
Imam Shams ud din Naseer Al Damishqi
has also narrated this tradition in poetry.

The Holy Prophet (#) celebrated his
own Milad by keeping fast on Mondays.
Imam Waliuddin writes this narration with
reference to the Saheeh Muslim. When
the Prophet of Allah (#) was asked about
his fasting on Mondays, he (#) said: 'I
took birth and the Qur'an was revealed
upon me this day. " [Mishkat Sharif, Page
179]

Imam Al-Hafiz Al-Suyuti in his famed
work "Al-Hawii Lil-Fatawii" commends the
celebration and festivities on the occasion
of Miladun Nabi (#). Ibn Taymiyyah in
his book "Necessity of the Right Path", p.
266, 5th line from the bottom of that page,
published by Dar Al-Hadith has also
favored the practice. Imam Al-Hafiz Al-
Qastalani, who gave commentary on
Sahih Bukhari, recommends celebrations
as the best cure for the heart of an ailing
person. Al-Hafiz Ibn Hajar was asked

with reference to Imam Suyuti, about Milad
Shareef, he supported the practice. Imam
Abu-Bakr Abdullah Al-Damishqi

compiled a number of books on the subject
and called them "Collection of Traditions
on the Birth of the Chosen Nabi", "The
Pure Expression on the Birthday of the
Best of Creations" and "The Spring for the
Thirsty One on the Birth of the Rightly
Guided".

Imam Al-Hafiz Al-lraqi wrote a book
and called it "The Pure Spring on the
Sublime Birth. Imam Ibn Dahyah wrote a
book and called it "Enlightenment on the
Birthday of the Bearer of Good News, The
Warner". Imam Mulla Ali Qari wrote a
book and called it "The Quenching Spring
on the Birthday of the Nabi". (#). Imam
Shams al-din bin Naseer Al-Damishqi,
wrote a book in support : "The Spring for
the Thirsty One on the Birth of the Rightly
Guided".

Imam Shams al-Din Ibn al-Jazri,

wrote a book and named it "The Scent of
Notification on the Blessed Birthday". Imam
Al-Hafiz Ibn Al-Jawzi, said in the
description of Milad: "Peace and Tranquillity
takes over during that year and a good
glad tiding to obtain your wish and
inspiration. "

THE HOLY QUR'AN

If Allah touch thee with affliction, there is none
that can relieve therefrom save Him, and if He
touch thee with good fortune (there is none that
can impair it); for He is Able to do all things. He
is the Omnipotent over His slaves and He is the
Wise, the Knower.
SurahAI-An'am-6,Verses-17-18 >

March 2010

The Qur'an and Genetics

Ahmad Wahaj Al-Siddiqui

Before we go into details our main
theme some introductory facts will help
the readers to understand the complexity
of the issue:

With the development of electron
microscope and the phase contrast
microscope human knowledge has
jumped forward and covered a vast field
of things which were undisclosed to the
naked eye. Thus the man stepped into a
new branch of Biology known as Cell
Biology. The cell is fundamental,
morphological and physiological unit of
structure of living beings. Several scientists
contributed to the knowledge leading to
the structure of the cell in 19th century.

M. J. Schleiden and Theodore
Schwann (Germans) put all these
developments together and formally
spelled out the observation into a
convincing doctrine that cell containing
nuclei are the structural basis of the
organization of both plants and animals.
Rudolf Virchow, another scientist made
some very important generalization: Cells
come only from pre-existing cells, and an
inanimate matter can never produce a
cell, (save divine creation). On these
observations a cell theory was developed
stating: (a) Cell arises from pre-existing
cells, (b) All organisms are composed of
cells and cell products, (c) Cells are the
structural and functional units of life.

The formation of Cell Theory marked
a great conceptual advance and it resulted
in renewed attention to the living process

MINARET 1

that goes on in the cells. The detailed
distribution of the cell division was
contributed by Edward Strasburger, a
German Botanist who observed the mitotic
process in plant cells and further
demonstrated that nuclei arise from pre-
existing nuclei. The scientists were able
to determine the components of nuclei by
the help of ultraviolet or fluorescent
microscopy and they found in it: a)
Deoxyribonucleic acid. (D.N. A)

b) Ribonucleic acid (R.N. A).

c) Lipids.

d) Basic Proteins.

e) complex proteins including
enzymes.

f) Some phosphorus containing
organic components.

g) Inorganic compounds like salts.

Much of the DNA is located in
chromosomes of nuclei. In fact
chromosomes are composed of 40% of
DNA, 50% histone and other basic
proteins, 1 .5% of RNA and 8.5% acidic
proteins. There are 23 pairs of
chromosomes in each human cell. The
gene is a portion of DNA molecule
containing more than thousand base pairs.
Genes are linearly arranged on
chromosomes. Each chromosome
contains a definite group known as a
linkage group. Those who have sense
should be amazed to see what a complex
and the most sophisticated human cell
which reflects God's creative power that
is like a speck in its size.

I March 2010

The scientists have agreed
unanimously that the same chemical
substance, DNA in the form of genes
accounts for all living matter to replicate
itself exactly and transmit genetic
information from parent to offspring. And
on the basis of ubiquitious genetic code
found in all living organisms on earth, the
scientists have concluded that life
appeared only once and all the forms of
plants and animals are the result of the
primitive creation by the Great Creator
Allah: For He is well versed in every kind
of creation. (36: 79)

A biologist Ruther Piatt says: These
DNA specks have a similar chemical
composition, are about the same size,
and look like those in your dog, or in a
house fly, a bread mold or blade of grass.
Yet somehow the specks are coded to
make every living thing different from every
other living thing. (Reader's Digest, Oct.
1962, p/144). Thus these discoveries
finally established that every living
organism remains in its basic kind and no
mutation or evolution is possible from one
basic kind to another basic kind as was
assumed by Darwin. Finally the Qur'an
was held supreme which said: The nature
ordained by Allah (God) in which He hath
created man. There is no altering to the
laws of God's creation. (30:30- literal
translation)

DNA is a chemical compound of which
genes are made. Geneticists have
determined that heredity information of all
species by the sequence of nitrogenous
bases in the DNA molecule. It is the carrier
of the inheritance code in living things. In
the nuclei there exists a system by which
the genes pass on the instructions that

MINARET 1

ensures transmission of the heredity
characters.

Allah has instituted a built in code in
DNA, a blue print, in all species that keeps
all forms of life within their basic kinds. It
keeps the organism within the bounds
originally set out for it by its Creator.

A human cell has tens of thousand
genes grouped into 23 pairs of
chromosomes; each gene contains
thousand or more unit that makes for a
fantastic possibility of variety within a kind.
That is why as in the case of human family,
hardly any two people look exactly alike
even though there are around 6 billion
persons on earth today. Similar is the case
of animals and plants. The Qur'an
mentioned: He it is Who shapes you in
the wombs as He pleases. (3:6) We have
great variety of animals and plants yet
each remains in its own basic kind.

The scientific studies of living cell and
its components, chromosomes DNA and
genes etc., have finally held that there
didn't exist the remotest possibility of any
evolution. The living cell is such a compact
and perfect unit of life that it stands as
created by Allah on the first speck of life.
It has such an amazing mechanism that
it replicates itself and produces organisms
exactly of its kind. An evolutionist, Ruther
Piatt, in his book, River of Life admitted:
So perfect is the original one-cell form of
life and so potent for body building, for
activating nerves and muscles and for
procreation that cell has never altered its
basic size or nature from the beginning
of life even to this day. (pp.100)

When the cell stands as it was from

[ March 2010

the beginning of life till this day, then where
does the question of new life forms arises
as Darwin had held. The Qur'an referring
to the built-in code of every living cell
states: Our Lord is He who gave to each
thing its form (i.e. constitution) then guided
it aright. (20:50) The Arabic word Kullo
shai (everything) includes the living cell
and that He gave it, its form or constitution
i.e. He created it to His will and plan and
guided it aright means it shall follow its
built-in code only and connot deviate from
it. The Qur'an is very specific that there
can be no change in the laws of creation
and that the power of creation rests with
Allah only. Emphasizing this fact the
Qur'an said: Those on whom you call
besides Allah cannot create a fly, even
though they combine together for the
purpose and if the fly snatches away a
thing from them, they will have no power
to release it from the fly. (22:73)

If all the scientists of the world got
together to create the living cell of a fly,
they cant. They acknowledged the truth
of the 7th century revelation in 20th century
and held that cells come only from pre-
existing cells.

Elaborating the hereditary characters
of every living thing the Qur'an said: There
is not moving creature but He doth grasp
it by its forelock. (11:56)

Grasp of the forelock means that any
and every creature cannot deviate from
the course schemed in its DNA by its
Creator. It will move and procreate in its
kind only. Ruther Piatt said: All the while
that DNA sits in the nuclei giving orders
that will spur growth, digestion, heart beat,
thinking and feeling, it is following its built-

in plan which it has carried down the
corridors of time. It makes no alteration
in its plan (Reader's Digest, Oct. 1962).

The DNA's built in plan includes
growth from mother's womb to child-hood,
young age and then to old age. Referring
to this genetic code causing various stages
of human life the Qur'an said: We have
created you from dust (effigy of Adam)
then from a Nutfah then from Alaq, then
out of chewed lump of flesh partly formed
and partly unformed in order that We may
make it clear to you. And We cause whom
We will to keep you in the womb for an
appointed term then We bring you out as
infants then (give you growth) that you
may reach your age of full strength (22:5)
The above revelation states various stages
of human life. The Arabic Nutfa means
sperm of a man and woman (Lanes Arabic
English Lexicon). That is to say that Nutfa
in Arabic is used for male and female
cells. However in English the word sperm
means male reproductive cell. The Qur'an
has also used Nutfatan Amshaj (76:2)
means mingling of male and female cells.
Then Qur'an explains the stage of Alaq
meaning that something that clings. Male
and female cell cling to each other and
their union forms a zygote. The built-in
code of the Creator in the genes around
nucleus of the fertilized cell works and
gradually it transforms into Mudgha
(chewed lump) i.e. having the identical
marks of teeth. This was discovered by
the scientists by the end of 19th century
and was known as somite stage. After
that the formation of organs begin. The
Qur'an states this with words Mukhlaqa
and Ghair Mukhlaqa partly formed and
partly unformed. In embryology it is known
as organogenesis stage. Then the Qur'an

MINARET

March 2010

states the formation of bones and flesh.
(23: 14) All these embryological stages
are defined in the Qur'an and they are
according to the rigid built-in plan which
God has decreed in the genes around the
nucleus of human cell. There cannot be
slightest diversion from it.

Herein the 7th century revelation quite
amazingly describes the three animals of
one family: And He has created horses,
mules and donkeys for you to ride and
use for show. And He has created other
things of which you have no knowledge.
(16:8) The desert of Arabian peninsula
including the barren land of Makkah is
well known, The animal used here for
carrying loads and travellers is camel. But
the above verse mentions horses, mules
and asses. Had it been for Muhammad
(#) to write the Qur'an as it is held by
non-Muslims, he would have certainly
made mention of camels. But only God
can know the animals of one specie in
those pre-scientific days. A horse and a
donkey can produce a hybrid mule, but
certainly a slightest change in the gene
code between horse and ass made hybrid
mule sterile. Hybridization is possible only
in the same kind. Cats and dogs are from
separate families. Their genes cannot
mate and produce an offspring. It is
impossible to transgress the limits of
species. The above verse also mentions
that God has created other things which
you do not know. Certainly the men of
those days knew nothing which vision
could not grasp like germs and small
organisms.

The Qur'an refers to another organism
stating its inherited characteristics: And
Thy Lord taught the bee to build its cells

in hills, on trees, and in that in which they
inhabit. Then eat of all fruits, and follow
the ways of thy Lord which were made
easy for it. There comes forth from their
bellies a drink of varying color wherein is
healing for mankind. Verily, in this is indeed
a sign for people who think. (16:68-69)

If we analyze the above revelation we
find in it the following characteristics of
the bee: a) God inspired bee to make
cells, b) Its eating of all fruits. The Arabic
word thamarat means produce of all plants
and trees i.e. flowers etc. c) Its following
the ways of its Lord which were made
easy for it. d) Coming forth of a drink of
various colours from it, which refers to
honey, e) In it are indeed sign for mankind.

Inspire means to direct by divine force
or to instruct or to guide. The question
arises how an inspiration was drawn into
bee? To say inspiration was drawn into
mind or heart of bee would be
meaningless, as the creatures do not
possess the mental faculties. After entering
into the science of genetics, man learnt
that every living cell is blessed with genetic
code preserved in genes around its
nucleus. Every creature is destined to act
under the limits of its built-in code.
Therefore, when the Qur'an referred: And
thy Lord inspired the bee, it meant that
Lord the Creator when created bee
destined in its genes the perpetual
characteristics to be inherited generation
after generation. So the inspiration was
in the form of a genetic code which
included: a) making of cells. The bee in
its honeycomb makes hexagonal cells in
symmetrical order. A small insect making
a geometrical design is amazing in itself.

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March 2010

b) Allah appointed its nutrition from
the produce of all plants i.e. flowers etc.

c) And follow the ways of thy Lord
made easy (for thee), this evidently refers
to follow the inspiration destined in its
genetic code. It is definitely made easy
for the bees to act collectively under a
perfect system. They make their living in
a honeycomb and take their nutrition from
the nectar of the flowers. They procreate
in their hives and manage their affairs
under the guidance of their queen. They
guard against their enemies, and fight
them. They secret honey from their
alimentary canal. What an amazing perfect
code, God has given to bee. It is therefore,
Qur'an invites the intention of the people
to meditate.

Certainly, there is a sign of Creator's
Greatness who originated life and made
the living cell of every creature a master
unit of life not allowing slightest deviation
from its characteristics. To talk of evolution
is to find defect in His creation and no
doubt His creations are free of all
drawbacks. The orientalists and western
scholars should open their eyes and see
how this Great Book of Allah covers the
modern advancement, and this Qur'an
will remain supreme emitting the beams
of its knowledge till Doomsday. Would that
the non-Muslims embrace Islam and bow
to the dictates of Qur'an. (Courtesy:
Muslim World League Journal)

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March 2010

Are Islam and

Democracy Compatible?

Rahil Yasin

Western scholars have tried to present Islam as anti-democratic
and inherently authoritarian. By misrepresenting Islam in this
way they seek to prove that Islam has a set of values inferior to
Western liberalism and is a barrier in the way of progress of civilizations.

It is in the interest of the world,
capitalists and the poor to invest time and
money in nurturing democracies. It is an
investment in lasting peace and security,
which brings prosperity to one and all.

A considerable amount of research
and analysis has been undertaken on the
issue of political Islam. This has helped
to correct some simplistic and alarmist
assumptions previously held in the West
about the nature of Islamic values and
intentions. It has been established that
political Islam is like a changing landscape,
deeply affected by a range of
circumstances. But a debate on this topic
often gets stuck on the simplistic question
of, "Are Muslim democratic?"

Western scholars have tried to present
Islam as anti-democratic and inherently
authoritarian. By misrepresenting Islam
in this way they seek to prove that Islam
has a set of values inferior to western
liberalism and is a barrier in the way of
progress of civilizations. While Turkey and
Malaysia set a fantastic example for
nations around the world to see that
democracy coexist with a great religion
like Islam. The experience of both the
above mentioned countries reflects the
fact that many Muslims, whether living in

MINARET 1

secular or formally Islamic states, see
democracy as their main hope.

Vali Nasr, a professor at America's
Tufts University, terms "Muslim
Democracy" as a potentially decisive force
in the non-Arab parts of the Muslim world.
In his view, the recent experience of
Turkey, Pakistan, Bangladesh, Malaysia
and Indonesia point to a single truth:
Wherever they are given the chance,
Muslim democratic parties can prevail
over the violent varieties of political Islam.
Millions of the world's 1 .4 billion Muslims
live under democratic rule. This is an
ample proof that there is no discard
between the two ideas.

Islam, like other faiths, is spiritual and
is a code of conduct for over 1.4 billion
people. The political aspects of Islam are
derived from the Holy Qur'an and Sunnah,
Muslim history and, sometimes, from
elements of political movements outside
Islam. The political concepts in Islam also
emanates from the leadership by
successors of the Holy Prophet
Muhammad (#) known as Caliphs, Islamic
Law, the duty of rulers to seek shura or
consultation from their subjects and the
importance of rebuking unjust rulers.

9 March 2010

Islam, like other religions, can be
interpret in different ways. Some
interpretations, rather mis-interpretations,
are favoured by Al Qaeda and radical
Islamists, (and western anti Islam people
as well) Such interpretations clash with
democratic ideals. There is one exception
is the shape of Iran since the revolution
in 1979 and the other is the Taliban in
Afghanistan. For the preceding 1500 years
since the advent of Islam, secular political
elites have controlled political power. The
Christian tradition, for example, provided
a conceptual foundation for the divine
right of the monarchy. In contemporary
times, it fosters the concept that
Christianity and democracy are truly
compatible. Similarly, some Muslim
scholars agree that Islamic values are
compatible with democracy. According to
them the principle of shura (consultative
decision making) is the source of
democratic ethics in Islam.

It is based on three basic teachings.
First, that all persons in any given society
are equal. Second, public issues are best
decided by the majority view. And third,
the three other principles of justice, equality
and human dignity, which constitute
Islam's moral core, are best realized in
personal as well as public life under
governance by a shura. Ijma (consensus)
that is acceptance of a matter by a
specified group of people is another source
that relates to democracy. All the Muslims
of all the times, according to some Muslim
scholars, may be involved in the process
of building consensus.

Finally, the model set by Prophet
Muhammad (#) reveals how democratic
practices and theories are attuned to an

Islamic state. The first Islamic state based
on a social contract was constitutional in
character and had a ruler who ruled with
the written consent of all citizens of the
state. Demonstrating democratic spirit,
Prophet Muhammad (#) chose to prepare
a historically specific constitution based
on the eternal and transcendent principles
revealed to him but he also sought the
consent of all who would be affected by
its implementation. This mean that in a
democracy, Muslims and non-Muslims
are equal citizens of an Islamic state.

According to many religious scholars,
the Constitution of Madinah established
a pluralistic state, a community of
communities. The principles of equality,
consensual governance and pluralism
were central to that concept and practice.

There are many reasons that
democracy prevails in only few Muslim
nations. In the Arab world, for example,
oil has been a fector, enhancing the elites
and slowing the development of market
economies and political freedom that
accompany them. Political manipulation
of the Arab-Israeli conflict in which Muslim
leaders covered the domestic unrest under
the criticism of Israel and the West is also
a factor. In Pakistan, political involvement
of undemocratic forces demoralizes the
development of strong democratic
institutions due to tenous social cohesion,
a fragmented class structure, a weak
middle class, the lack of common symbols
to facilitate political and social mobilization,
the weaknesses and inefficiency of the
political parties, and mediocre political
personnels.

One of main reasons of the West

March 2010

fearing political Islam is that most of the
leaders in Arab nations are Islamists -
groups that embrace a political view of
Islam and reject secular forms of
government. The West also feels that
these groups are anti-western. But
religious ideals with in Islam always favour
democracy. The Holy Qur'an contains a
number of ideas that support democratic
ideals. In fact, Sharia applies to all aspects
of religious, political, social and private
life. So this leads us to agree that political
Islam has all the democratic norms.

The West believes that in Islam God
is the giver of laws while men have only
limited autonomy to implement and
enforce those laws. Many activists, using
broad and sometimes crude notions of
secularism and sovereignty, consider
democracy to be the rule of humans as
opposed to Islam, which is rule of God.
The West argues that rule by the people
cannot reconcile with the sovereignty of
God. While sovereignty belongs to God,
it has been delegated in the form of human
agency.

The political task is to reflect on how
this God-given agency can be best
employed in creating a society that will
bring welfare to the people. God cannot
become an excuse for installing and
legitimizing governments that are not
accountable to their citizens and
responsive to their needs.

The reasons of human rights abuse
in the Muslim world come not from Islam
but from economic, political and
educational forces. The struggle for human
rights in the Muslim world will be lost or
won on the national level, not on the

international level. It is upto Muslims to
decide how much respect to accord to
human rights.

Those countries that have weak civil
society structures and authoritarian
regimes are fertile grounds for terrorism.
The biggest question is how to adopt new
ideas and policies while maintaining
religious and cultural integrity. To maintain
such a balance, the Muslim world's elites,
scholars, and activists must explain Islamic
values and social norms in a manner
consistent with modern and internationally
recognized principles of human rights.

The western world must treat Muslims
as partners in their struggle against human
rights abuses and help to empower
reformist voices and civil society. If the
western countries want to suppress terror
they have to support those movements
that express dissenting voices within
repressive political systems. Western
countries should apply economic and
political pressure on authoritarian regimes
to encourage change.

The West generally, and the US
particularly, should change their policies
with regard to the repressive regimes in
Muslim nations to prevent political Islam
from growing as a threat to the West. To
promote democracy in the Muslim world,
the US and the West should increase the
amount of foreign assistance; provide
governments any key interest groups in
Muslim societies with incentives to engage
in democratic reforms. Still, basic
responsibility lies with Muslim scholars
who should reinterpret Islamic laws in the
light of the changing needs of a modern
society. (Courtesy: Islamic Voice)

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March 2010

Hazrat Sheikh Abdul Qadir Jilani (R.A.)

S.A.H. BUKHARI

The fifth century of the Hijrah was the
most critical period in the history of the
Muslim world. Outwardly it was the period
of great glory for the Arabs and Muslims
in general: They held political sway over
a major portion of the world known to man
in those days: their rule extended from
China in the Far-East to Morocco in the
West and from their seat of power in Spain
they were wielding the fortunes of Europe.
The interior of India had also begun to
unfold itself hospitably to Muslims whence
the banner of Islam had to be carried
further east, in the East Indies.

But, in spite of all this outward
grandeur, the Muslim Ummah was drifting
further and further away from the teachings
of Islam and exactly in the same proportion
it was undergoing a slow but sure process
of decay. When a mighty empire and an
old civilization begins to collapse, it is
almost invariably accompanied by a grand
show of prosperity and culture of the most
sensate nature. The same was the case
with the Muslim world during the period
in question. The big towns which were the
cultural centres were, as though, paved
with gold and silver and every pleasure
which could be bought with wealth was
available most abundantly. Slave girls
coming from different parts of the world
were sold in the open markets and none
ever questioned the validity of the
transaction. These very slave girls were
taught music, songs and dances and were
made to exhibit their art in public and
private gatherings. The noblemen vied
each other in the show of wealth and the
masses followed their example. The crave

for wealth was ever on the increase, so
much so that even the caliphs did not
hesitate in extracting wealth through
unlawful means. In short, the whole society
had become corrupt and was evincing the
signs of an immediate collapse.

Birth and Education

Amidst such circumstances was born
a child who was to heal the ailing body of
the Ummah with his spiritual power of an
unsurpassed magnitude. It was none other
than the Holy person of Sheikh Abdul
Qadir Jilani (R.A).

He was born to noble and pious
parents who had just enough means to
lead a hand to mouth life. The father. Abu
Saleh, died before the Sheikh had attained
adult-hood. Son of a poor widow living in
a remote village in the district of Jilan, the
Sheikh began to have visions, even the
bullocks at the plough seemed to talk to
him about his mission which was not to
cultivate the land but to cultivate the souls.

Impressed by what was suggested to
him by the whispering winds, by the
murmuring brooks and what swelled from
within himself as an inner urge, he got
permission from his noble mother to travel
to Baghdad for the acquisition of
education.

Devotion and Self-Exertion

In Baghdad at the age of eighteen —
the very heaven of the pleasure seekers!
Nothing was wanting except the will to

MINARET

March 2010

enjoy the worldly pleasures and satisfy
the lust! But it was not what he had been
created for, the mission of his life was
quite different: he had to purify and heal
the ailing souls and that was possible for
him only by acquainting himself thoroughly
with the teachings of the Qur'an and the
Sunnah.

The Sheikh devoted himself to the
studies of Tafsir, Hadith, Fiqh and Arabic
Language and literature. He was so busy
with his studies that he could spare no
time for his livelihood. The forty gold coins
he had brought with him were soon over
on account of his generous disposition
and he had to go starving. Forced by
hunger, he would often go out in the
wilderness and satisfy his hunger by eating
the herbs which grew wild. It is painful to
imagine a promising youth suffering the
pangs of hunger in a city like Baghdad
where in all delicacies of the world abound.
But the Sheikh would not beg anything of
a mortal, he had flung himself entirely on
the will of God and was undergoing a
period of hard training.

religion, if not for the layman. Even a
prophet like Abraham prayed to God:

^^Jl ^ LJjT J)j\ UJj

(O Lord! pray show me how doth Thou
bringeth back the dead to life!).

The Lord replied:

(Did thou not believe in it).
Then he replied:

[Ye (I believe) but that my heart might
rest satisfied].

Then the Lord showed him how he
brings back the dead to life. It was a
miracle given to a great prophet, and
miracles of lesser importance are given
to those who seek the truth sincerely and
devotedly, as the Holy Qur'an says:

Asceticism — A Test of Religious Truths

In 503 of the Hijrah, the Sheikh
completed his academic education and
became a full-fledged scholar of religion.
He even surpassed other scholars of
religion of his time in the depth of his
knowledge, but a mere theoretical
knowledge would not satisfy him, he
wanted to put his knowledge to test and
learn the truths of religion through his
personal experience.

Few of us realise the need of putting
the religious concepts to test and knowing
the truth through personal experience. It
is essential at least for the scholars of

MINARET 2

(Those who strive in Our cause We
shall surely show them the path leading
to us).

From 503 to 521 of the Hijrah, the
Sheikh lived the rigid life of an ascetic. He
would pray during the night and fast during
the day and lived in solitude in constant
meditation. Without proper food and
clothes and even without shoes, he would
pass silently through the gay streets of
Baghdad and was soon became known
as a lunatic. Tired of the loathsome
surroundings of Baghdad the Sheikh later
on began to live in the ancient ruins of the

! March 2010

Persian emperors: There was an old and
crumbling tower in which he lived for quite
a long time which came to be known by
the people as The Tower of the Ajami'
because of the Sheikh.

The person of God is the Centre of
religion and the essence of the religious
teachings is the love of God, trust in Him
and submission to His will. The Sheikh
was so absorbed in the love of God that
often he would go into a state of trance,
a state in which he would lose even the
consciousness of his own person. Often
he would experience it while walking and
after regaining consciousness he would
find himself at a distance of hundreds of
miles from where he had started.

Once, in a state of great love and
trust, the Sheikh vowed that he would not
take any food or drink unless it was placed
in his mouth. He was then living in the
ruined tower which was avoided by people
on account of its ghastly look and also on
account of the Sheikh who was considered
a lunatic. For many days he lay in the
tower without food or drink; it was a test
on both sides. The vow was not known to
anybody except God, but one day a saintly
person came to the Sheikh and fed him
with his own hand. The vow was fulfilled.
The Holy Prophet has said.

(There is many a person with
disheavelled hair and shabby clothes who
takes a vow in the name of God and God
fulfils it).

Public life — A saviour

Thus did the Sheikh continue to live
from 503 to 521 of the Hijrah until he

achieved his aim and was thoroughly
enlightened by the Grace of God, It was
time that he appeared in the public and
guided mankind along the right path.

In 521 of the Hijrah when the Sheikh
felt that he should now begin with his
mission of healing the sick souls, he found
that necessary provision was existing.
One of the men who knew the secret of
the Sheikh offered a building to be used
by him as a seminary and the Sheikh
accepted the offer. He taught his students
the Holy Qur'an, the traditions of the Holy
Prophet (#), the Islamic Law and Arabic
language and literature. Naturally, the
students of such teacher proved in later
stages of life as leaders of great spiritual
calibre and busied themselves in reforming
and uplifting the society to the best of their
capacity.

Apart from teaching and writing Fatwa
the Sheikh also undertook the mission of
reforming the public by delivering sermons.
He made it a habit of delivering three
sermons a week in different localities of
Baghdad. The first lecture was attended
by two or three listeners; the number of
the listners continued to grow with
surprising rapidity until it reached the figure
of seventy thousand or more. He spoke
the same Arabic language as others
spoke, he also had the short coming of
being an 'Ajami' whose mother tongue
was not Arabic — if it were a short-coming,
yet his lectures proved more effective and
more moving and enlightening than those
of any other leader and speaker of his
time. The reason is that the Sheikh did
not only quote from the books, as did
others, he spoke out of faith, out of
conviction and out of his personal
experience. Iqbal, the Poet of the East
says:

X March 2010

[The speech which comes right from
the heart has its effect on the hearts of
the listeners: though it has no feathers, it
soars high (in people's esteem)].

The sermons of the Sheikh had a
great effect on his audience: they wailed
and wept and repented on their sinful
ways and returned with a determination
of reforming themselves. Hundreds of
Jews and Christians embraced Islam.
Thousands of sinners repented and
reformed themselves. Baghdad, which
formerly seemed to be a doomed city now
began to assume a different look — it was
in fact a spiritual renaissance.

The spiritual power which the Sheikh
wielded and the respect and regard which
he commanded among the public made
the government officers and even the
caliph fear him. They had to forsake their
sinful, unlawful and unconstitutional ways
lest the Sheikh should criticize them in
public. It went a long way towards the
restoration of law, order and justice, while
the property and honour of the common
masses were secured.

Once the caliph appointed a person
as the Chief Justice of Baghdad. This
person was a notorious tyrant and was
unfit for the post. When the announcement
was made, people were greatly disturbed

as they felt themselves insecure in the
hands of the tyrant, but they were afraid
to protest for fear of the wrath of the Caliph.
The Sheikh then came forward and
directed a volley of strong protest in his
sermons against the appointment of such
a tyrant to such a noble post. The protest
had its effect and it was not long before
the Caliph issued orders for the dismissal
of the tyrant.

The Caliph knew it that force could
not be resorted to against the Sheikh, so
he resorted to temptation. Once he
presented to the Sheikh several bags full
of gold coins and requested him to accept
them as a present. The Sheikh was angry
to see such impudence, he cast an angry
look at the Caliph and reproached him for
extracting the very life blood of his subjects
in the form of gold coins. As the Caliph
looked at the bags he felt as if blood were
dripping from them. The vision had such
a strong effect on him that he fainted away.

The Sheikh continued to deliver his
sermons and teach in his seminary for a
period of forty years. His hard work ended
only when he breathed his last in 561 of
the Hijrah. But before he passed away to
his final abode he had filled the world of
Islam with a fresh religious zeal and rid it
of its various ailments of the religious,
moral, spiritual and political nature. His
numerous books and the sermons he had
delivered are still available for readers
and serve as a source of spiritual
enlightenment.

mm

March 2010

( vvomens Share in Onheritance

Dr. Riffat Hassan
Professor of Islamic Studies
University of Louisville, US.

The most important Qur'anic injunction
regarding inheritance is in Surah 4:7. It
says: "Men shall have a share in what
parents and kinsfolk leave behind, and
women shall have a share, whether it be
little or much — a share ordained (by
God).

By enjoining that women shall have
a right to inherit regardless of the size of
the inheritance, the Qur'an makes it clear
that in all cases women should have their
share. The widespread misunderstanding
that women's share in inheritance is one-
half that of men is not supported by a
close reading of Surah 4:11, 12 and 176.

"Concerning (the inheritance of) your
children God enjoins (this) upon you: the
male shall have the equal of two females'
share; but if there are more than two
females, they shall have two thirds of what
(their parents) leave behind; and if there
is only one, she shall have one-half
thereof.

"And as for the parents (of the
deceased), each of them shall have one-
sixth of what he leaves behind, in the
event of his having (left) a child; but if he
has left no child and his parents are his
only heirs, then his mother shall have one-
third, and if he has brothers and sisters,
then his mother shall have one-sixth.

"And you shall inherit one-half of what
your wives leave behind, provided they

have left no child; but if they have left a
child, then you shall have one-quarter of
what they leave behind. And your widows
shall have one-quarter of what you leave
behind, provided you have left no child;
but if you have left a child, then they shall
have one-eighth of what you leave behind.

"And if a man or a woman has no
direct heir in the direct line, but has brother
and a sister, then each of these two shall
inherit one-sixth; but if there are more
than two, then they shall share in one-
third (of the inheritance).

"They will ask thee to enlighten them.
Say: God enlightens you (thus) about the
laws concerning (inheritance from) those
who leave no heir in the direct line. If a
man dies childless and has a sister, she
shall inherit one-half of what he has left,
just as he will inherit from her if she dies
childless. But if there are two sisters, both
(together) shall have two-thirds of what
he has left; and if there are brothers and
sisters, then the male shall have the equal
of two female's share'.

An analysis shows that there is not
one uniform way in which inheritance is
to be shared by the heirs. Given below is
a listing of how inheritance is to be shared.
The son's share is twice that of a daughter;
the son's share is one-third if there are
more than two daughters whose collective
share is two-thirds; the share of mother
and father is the same —

26 March 2010

one-sixth — if their deceased son had
children; the mother's share is twice that
of the father being one third whereas the
fathers share is one sixth, if their deceased
son had no children; the mother's share
is one-sixth, if the deceased had brothers
and sisters.

The husband's share is one-half of
what his deceased wife leaves behind, if
there are no children; the husband's share
is one-fourth of what his deceased wife
leave behind, if there are children; the
wife's share is one-quarter of what her
deceased husband leaves behind, if there
are no children; the share of the wife is
one-eighth of what her deceased husband
leaves behind if there are children; if the
deceased man or woman have no child
but have a brother or sister, the share of
the brother and sister is the same — one-
sixth each of what is left behind; if the
deceased man or woman have no child
but have more than two brothers or sisters

their collective share is one-third of what
is left behind.

If the deceased man has no child, but
has a sister, her share is one-half of what
he leaves behind; if the deceased woman
has no child, the share of her brother is
one-half of what she leaves behind; if the
deceased man has no children but has
two sisters, their collective share is two-
thirds of what he leaves behind; if the
deceased man or woman has no children,
but has brothers and sisters, the share of
the male is twice that of the female.

A review of the above clearly shows
that it is wrong to state that in inheritance
the share of a man is always twice that
of a woman. This is true only in some
cases cited above. In other cases, the
share of the man and the woman are the
same. In one case the share of the woman
(mother) is twice that of the man (father).
Courtesy: DAWN)

~ .S\S\J\S\S\S\S\S\S\J\S\S\J\S\S\

Wise is the man who controls his
self and works for the Hereafter;
but helpless is the man, who fol-
lows his desires, then says, "God is
very Gracious, He is Merciful."

— Hadith-e-Nabavi (Mishkat)

WORLD FEDERATION OF ISLAMIC MISSIONS

URDU PUBLICATIONS

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28

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