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Full text of "Ahle sunnat urdu magazines,urdu islamic book,"

MINARET 



MONTHLY INTERNATIONAL 

IN SERVICE OF ISLAM SINCE 1964 




Organ of the World Federation of 
Islamic Missions 
An International Monthly 
Devoted to Islamic Progress 




RABI-UL-AWWAL / RABI-US-SANI, 1431 A.H PRICE : 

MARCH, 2010 Rs. 25/= (Pak) 





7i\ 



'ikC^u 



7Vl?.L£)=& 










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PRESIDENT: 
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THE s*-#»BU* 

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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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 



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, 

Islamic Centre, B-Block, North Nazimabad, Karachi-74700 Pakistan. Phones: 6677943, 6644156 

Fax: (0092-21) 6627021 E-mail: info@wfim.org.pk 



Printed at M/s. Abrar Sons, Hydh Manzil, Bohra Pir, Karachi. 



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. 



MINARET 



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) 



MINARET 



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 

SI. Price Price 

No- NAME OF BOOK AUTHOR Pak Rupees US$-Cent 

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28 






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