Discussions on the Internet - 2

(Continued)

23 - Cycles

"B.A" wrote:-

According to Scientists the Universe began from a singularity with a Big Bang and has expanded ever since. It may continue to expand and disappear or contract again and return to a singularity with a Big Crunch. This cycle may repeat itself. According to Hindu theology, the Universe is like the breathing in and out of Brahma (God). So we may have an agreement between science and Religion. But the whole process seems futile. What is the Islamic position? And what is its religious significance?

Answer:-

According to the Quran we come from Allah and return to Allah as do all things. There was at first only Allah. He created the Universe and it will be rolled up again and there will only be Allah. But Allah recreates and there will be a new Heaven and Earth. There is an expansion and a contraction, a descent and an ascent. There is involution and evolution both simultaneously and successively. These two processes it seems are inter-dependent. The equal and opposite processes balance each other and maintain a state of equilibrium, but expansion and contraction affect both equally. In science it is not known whether Information is preserved between the cycles. From the Islamic point of view Allah is the source and reservoir as it were, of all Information or Truth, and it is this that produces energy and matter. So there are Cosmic Cycles as there are cycles of the seasons and the cycle of Day and Night. Like these lesser cycles, the Universal Cycles might not be exact repetitions of each other. They may have a different set of Constants and Laws. They may form an Evolutionary series. Or they may belong as part to a Greater Cycle.

However, if the end of the Cosmic Cycle means that all things are forgotten - that is Truth or Information is withdrawn into Allah - then, of course the only thing that can matter to us is the present cycle - this is the only reality for us. However, the "Now" exists between two mysteries, namely the past from which we came and the future to which we are going. These three are the only cycles that concern us. In this Cycle we are required to develop and evolve. If we reach the destination which is Unity with Allah then, of course, as Buddhists also tell us there are no further cycles for us.

"And the soul and Who fashioned it, and enlightened it with what is wrong and right for it! He indeed is successful who causes it to grow (or purifies it)! And he indeed is a failure who corrupts it!" 91:7-10

"You shall surely travel from stage to stage!" 84:19

"Then shall you after that surely die; then, lo! On the Day of Resurrection shall you surely be raised. And We have created above you seven paths; and We are never heedless of creation." 23:15-17

"How can you disbelieve in Allah, when you were dead and He made you alive, and then He will cause you to die, and then make you alive again, and then to Him will you return?" 2:28

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24 - Fear and Love

"A.C" wrote:-

In your articles you seem to have condemned social and political systems where order is enforced through coercion. Given the realities about human nature how else can human affairs be arranged. We note that the less ordered a community is, the more backward it is. Can you elaborate?

Answer:-

One can act (i) through external coercion or (ii) through social conditioning (the policeman, as it were, is internalised) or (iii) through intelligence, understanding and knowledge which education can enhance or (iv) through qualities connected with ones nature and this too can be enhanced through a suitable discipline that brings out human potentialities. This is the religious way. But it is true that people are of various stages of development and coercion is necessary to ensure that the social system is such that the other ways of behaviour can flourish.

Behaviour is controlled and psychological energy is channelled by experience and pleasure and pain. One attracts towards one goal and the other repels from the opposite. Human beings do not only react to these effects physically but because they also have a mind their behaviour is governed also by knowledge, desire and fear. At a higher spiritual level this translates as awareness, love and fear. Not to fear the power of God or one’s spiritual destruction can only arise from ignorance and unawareness, and would lead inevitably to destruction.

A clue is provided by the Quran when it deals with Usury:-

"…Allah has made trade lawful and usury unlawful…… Allah has cursed usury, but made charity fruitful, for Allah loves not the ungrateful and faithless." 2:275-276

Human interactions can be arranged in three different ways:-

(1) By taking what one needs or wants, by selfish exploitation of others. This creates several other problems - it requires methods and means of doing so, it creates destructive conflicts, and takes up time, effort and resources to suppress opposition. This requires coercion which is based on fear of punishment.

(2) By giving instead of taking. The "have-nots" do not have the resources by which they are able to produce, and those who have too much are burdened by it - they create envy and enmity and have to protect their wealth at great cost. When those who have give to others who do not have, then they create reciprocal benevolence and the "have-nots" become the "haves" and they too can give because they are enabled. This is based on compassion or love and better understanding of personal benefits.

(3) By exchange, contracts, buying and selling, and compromises for mutual benefit. This is halfway, a transitional stage between the other two. Though consideration of personal advantages is involved coercion is also involved. Laws are made and enforced to regulate it. It is also observable that most commercial, political and even personal transactions consist of attempts at making profit from the weaknesses, disabilities or disadvantage of others or of creating such disadvantages. The balance is therefore in favour of selfish exploitation.

Fear has a negative effect in that it causes the avoidance of what is forbidden and this may not even be something that is objectively harmful. Fear is connected with greed, which brings fear of loss, and hate and despair. Love has the opposite positive effect in that it causes people to seek what is good and beneficial, though it may not be objectively so. Knowledge, awareness of Truth is also required. In the case of exchange Justice is required. This involves the Truth that everything in the Universe is run by Laws such that all actions have equivalent consequences, including love and fear - everything one gains has to be paid for in some way and every thing one gives away creates a space that is filled. Faith, love and hope are connected and are spiritual impulses that empower, whereas fear, hate and despair debilitate.

Life is an interaction between people and their environment and needs to be adaptable. It needs to be flexible, and that means a mixture of order and chaos. Unless there is order, there is nothing that can be recognised, predicted or controlled which makes life impossible. Too much order means excessive rigidity which causes stagnation by preventing adaptability and development. Too much chaos means less stability and less control. Islam requires a middle, balanced way. (Quran2:143).

Order is found in all aspects of human life, both within man and in his communities and environment. It consists of habits of thought, feeling and action. It consists of organisation based on rules or law and means of enforcing it. It exists in the way cities and farms and communication systems are organised. It exists in industry, government, religion, social and cultural institutions and in human relationships, moral principles, marriages, and etiquette.

Order can exist in seven ways:- Because of (i) inherent instincts, (ii) social conditioning (iii) coercion by authorities, (iv) agreement because of mutual advantages (v) the use of knowledge and reason (vi) acceptance of the guidance of a teaching or teacher. (vii) and inner spiritual guidance through consciousness, conscience and will. Human beings have the Spirit of Allah in them (32:9) and Justice, Compassion and Truth are attributes of Allah that ought to manifest through man.

The Quran tells us:

"There is no compulsion in religion; the right way is henceforth distinct from the wrong. And whoever rejects Taghut (false deities) and believes in Allah, he has grasped a firm handle which will not break; but Allah is both Hearer and Knower. Allah is the patron of those who believe, He brings them forth from darkness into light. But those who disbelieve, their patrons are false deities; these bring them forth from light to darkness. Such are fellows of the Fire, they will dwell therein." 2:256-257

"O you who believe! You have charge of (or guardianship of) your own souls; he who errs can do you no hurt if you are rightly guided. Unto Allah will you all return, and He will declare to you the truth of that which you did." 5:105

"Then set your purpose for religion as a man upright by nature - the nature made by Allah in which He has made men; there is no altering (the laws of) Allah's creation; that is the right religion, but most people do not know - turning to Him only, and be careful of your duty to Him and keep up prayer and be not of those who ascribe partners to Him (polytheists), of those who split their religion and became schismatic, every sect rejoicing in its own tenets." 30:30-32

In order that spiritual development should take place, Islam requires us to be fully autonomous self-regulating individuals responsible for ourselves. This alone leads to personal growth. It cannot be done through coercion or mental conditioning, because this means control by things external to us. Systems where this is practiced actually prevent human development and, therefore, negate the claimed purpose which is to increase benefits.

The Quran, therefore, does not provide rigid laws, but guidance. (2:185, 2:33, 87, 3:73, 6:71 and many more). And misdeeds that people do is not crime, but error (10:109, 17:15)

There are three inter-dependent reasons for the creation of order:-

(1) There is much more power and capability in ordered coordinated systems than in a collection of individuals who may pull in different mutually contradictory directions. But in fact these systems have not been organised for the benefit of the people as a whole but for the purposes of the few who use them for their own advantages. That is why coercion is needed. Inherently people strive for their own advantages and do not need coercion. But coercion causes resentment and rebellion and this must also be dealt with. It is dealt with by stricter control and mental conditioning. People have to be made controllable and docile.

(2) People are different by nature and they are also fickle. They tend to be self-centred and irresponsible, unable even to do what is in their own best interest. They are lacking in knowledge, ability and self-control. They tend to have destructive or frivolous motives, and are interested mainly in futilities, fantasies, sensual self-indulgence and escapism. These qualities, however, are probably the result of stunted development, suppression and distortion caused by disempowerment by the established system.

(3) The process of living requires Human beings to recognise, predict and control their environments as well as their social affairs and their inner psychological world. But there is constant change everywhere. This tends to create insecurity, anxiety and fear. There are several ways of dealing with this:- (a) The positive way is to seek knowledge and develop appropriate motives and abilities as recommended by Islam. (b) A negative way is to create a defensive world of fantasies and withdraw into this. This is the most common method adopted by people and this accounts for much human culture and also leads to corruption of Religious doctrines. (c) The third way is to create order, organisation and institutions in communities and maintain these through coercion.

It is necessary to understand that though change is certainly a characteristic of existence, there is something constant behind the change. Changes take place according to processes governed by laws that transcend the changes. It may well be that these laws also change.

The Social System should ideally be based on love (compassion, benevolence, charity). This means

(a) It should allow people to behave according to their nature and not be based on coercion.

(b) Owing to the primitive state of people enforceable Laws are also required. These Laws, however, ought to be based on Justice and have an educational effect.

(c) The Law should provide an educational system that develops their potentialities, including consciousness, conscience and will.

(d) The whole culture will need to be modified to provide stimuli, reinforcement, and methods of advice and guidance that are beneficial while eliminating harmful factors.

"A. S" wrote:-

The Quran tells us: "And fear Allah: That ye may prosper." 2:189

"...and Fear Me, and Me alone" - 2.40

According to Jesus the first commandment is: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. And the second is like unto it, Thou shalt love thy neighbour as thyself." 22:37-38

It seems that Love is a better motive than fear.

Answer:-

The Quran is speaking about a spiritual fear not a physical one. It is more like awe and refers to the knowledge that Allah is all powerful and that we are relatively weak and dependent on our environment and ultimately the forces and processes of Nature made by Allah. Not to understand this is ignorance. The Quran is, in fact, trying to get rid of the physical fear of death, deprivation and that connected with greed and cowardice. Fear is connected with Justice and with punishment and reward. Pain and pleasure drive evolution. The Old Testament also tells us:-

"The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endures for ever." Psalms 111:10

"The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding." Proverbs 9:10

The Quran also speaks about the love of God:-

"Say ( O Muhammad): If you love Allah then follow me, and Allah will love you and forgive you your sins, for Allah is Forgiving and Merciful." 3:31

It also speaks about Truth. "Fear Allah that ye may prosper" is a statement about our inborn motives and the relationship between these and the world we live in.

You cannot, of course, get away from the fact that human beings, as all living things, are motivated by the self-preservative instinct. The other two are the socio-sexual (with which love is connected) and the self-extensive (the desire to know, overcome and develop). It is only possible to harness these forces, not alter them. The secular world (cultural, political and commercial) harnesses these in the form of greed, lust, and pride in order to create an industry, organisation and mental climate, designed to control and motivate workers and consumers all for the sake of the personal profit, power or prestige of the few, and these advantages are understood in the same terms. Advertisements, shop displays, the constant propaganda by politicians and business people, newspapers, magazines and television, and their concentration of attention on sport, music and entertainment, gambling, frivolous competitions and prize shows, scandals and the antics of the rich and famous, all these create a world of illusions in which the human mind is trapped and prevented from thinking. This keeps people enslaved, and even those who are in apparent control are victims. It does, of course, create a stable political and economic system in which the ambitious can operate invisibly to exploit the rest of the population with impunity.

Clearly, these motives also produce conflicts and tensions and the neurosis and psycho-somatic diseases. Religion, on the other hand, tries to sublimate them in the service of spiritual evolution or self-transcendence.

"A.S.":-

Fear, by stimulating the imagination, creates a belief in an invisible world no one can see, and ultimately develops a priesthood which keeps the myth going and controls the people. Islam attempts to concentrate all the fears of its followers into the fear of Allah. It requires that you eliminate fear of death when fighting in the name of Allah, but must fear death if you disobey Allah. It requires that you fear Allah so that you may obey Allah's desires.

Answer:-

Stimulating the imagination is not necessarily bad. We do have to have images in our minds that correspond to experiences. These constitute our reality. We can also manipulate them and that accounts for our ability to think and reason and for our creativity. But we can also invent lies and deceive others and even ourselves. Lies, fantasies, superstitions, illusions and delusions which lead to errors are bad. They do arise from all the fears we are prone to. But there certainly is a world which is largely invisible to us. The range which our faculties cover is only a very small part of the total spectrum of electro-magnetic and other forces. A person whose thinking and motivation is confined to what he can see and to his worldly ambitions cannot accomplish much. No civilisation or progress would be possible without faith and imagination.

The development of a priesthood which takes control is certainly a bad thing. But Islam ought not to have one since everyone is responsible for his own salvation by dint of his own efforts. This aspect of Islam certainly needs to be emphasised.

Since Allah IS Reality and Truth, then service and submission to Allah ultimately means strict objectivity in thought, motivation and action. This unfortunately is seldom understood. Obviously, if you act from subjective fantasies or prejudices then you are on a collision course with reality and it is you who will suffer. Your welfare, prosperity and development, therefore, does depend on conformity with Allah. It is an unalterable fact.

"A.S.":-

The Islamic priesthood or the Maulanas or Mullas alone have the right to interpret the intentions of Allah by interpreting the Quran and the Sunnah, as they are learned in the faith, and besides who else would know more about what Allah's desires, than people who have devoted their lives to religion? As my fellow Muslims say repeatedly: You do not go to a dentist if your car is not running.

Answer:-

It is perfectly true that you must go to an expert on the subject in which you are interested. But religion is not like other things, at least in Islam, you cannot benefit from it if you do not yourself make the effort.

"And that man shall have nothing but what he strives for, and that his striving shall be seen. Then shall he be rewarded for it with the fullest reward; and that your Lord is the final goal." 53:39-42

You cannot let a priest do it for you or be a spectator. Nor is it merely a matter of knowing, but also of motivation and action - of the whole character. The expert can be used as adviser, teacher or model. "Expert" is a relative term. Among ignorant fools a man of little knowledge is an expert or authority. If the general level of education is higher, then obviously an expert or authority must be higher still.

"A.S.":-

The Maulanas or Mullas are sponsored by the ruling class (also known as Sheikhs; incidentally a Maulana can also be called a Sheikh) who are in turn patronised by the benevolent dictatorship of the Caliph.

Answer:-

This unfortunately has been and is true ever since after the Four Righteous Caliphs, though there are signs that things began to go wrong almost immediately after the death of the Prophet (S.A.W). But many Muslims know that this is the cause of the decline of Muslims. Some of them are trying hard against many odds to reverse this situation. They are hindered by several so called Muslims who simply moan about the situation but do nothing about it.

"A.S.":-

The fear of gods and devils is never anything but a pitiable degradation of the human mind. It exercises a form of "holy terrorism" as it aims its terrors at men. Fear impairs reason and hence is an ideal environment for religious devotion. The thoughts of man, in order to be of any real worth, must be free. Under the influence of fear the brain is paralyzed, and instead of bravely solving a problem for itself, tremblingly adopts the solution of another. As long as a majority of men will cringe to the very earth before some petty Prince, King or Dictator, what must be the infinite abjectness of their little souls in the presence of their supposed creator and God? Under such circumstances, what can their thoughts be worth? What we require is Free Thought.

Answer:-

I wonder whence the writer obtained these revelations. Fear of God involves removal of all other fears and adherence to Reality to Truth as has already been pointed out. Obviously, he thinks that the Quran, the revelations to the Prophet (S.A.W) are wrong and that his own are correct. Or is it that he is simply expressing parrot-fashion what he has been conditioned into by his surroundings without understanding?

Free thought, which the writer appears to worship, means undisciplined thinking. It means fantasy and it is not free because it consists of prejudices, rationalisations of ones addictions, phobias, attachments and fixations formed by habit and greed, lust, pride and laziness. Were it not so we would not require an educational system in which the citizen is required to undergo long years of discipline. But these are also often conditioning techniques.

It has already been pointed out that all human actions require motives and that these come from the instincts or built-in urges. Paralysis therefore comes only in three ways:- (a) that something has obstructed or diminished their power; (b) that there is some kind of inner contradiction such that one part or aspect of these forces neutralises another; (c) that perversion, wrong channelling has taken place. Sadism, masochism, self-mutilation, accident proneness, self-punishment because of guilt and so on are examples. All these are diseases.

"A.S.":-

Fear is the main source of superstition, and one of the main sources of cruelty. Fear causes hate. Fear believes, fear falls upon the earth and prays, fear is barbarism, fear of witchcraft, of devils and of ghosts, fear is this religion. It is partly the terror of the unknown, and partly the wish to feel that you have a kind of elder brother who will stand by you in all your troubles and disputes. Fear is the basis of Islam - fear of the mysterious, fear of defeat (by Satan), fear of life after death. Fear is the parent of cruelty, and therefore it is no wonder, cruelty and religion have gone hand-in-hand.

Answer:-

That Fear produces superstition, hatred and greed (owing to fear of loss) is true. These three are the opposite of hope, love and faith. It is these last three impulses which need to be cultivated. The absence of these impulses can be found in all psychological and spiritual maladies e.g. hopelessness (or despair), apathy (or indifference, lack of interest) and confusion (doubt).

The worst aspect of fear is that it creates fascination or hypnosis by narrowing down consciousness to the source of the threat. This prevents one from seeing the whole picture, leading to a disintegrated view and to illusions. It arouses the fight/flight/defence mechanism which either leads one to destroy the apparent source of threat or to escape by withdrawing awareness or erect artificial mental barriers. Truth is destroyed, distorted, suppressed or rationalised away.

But it is not difficult to see that if you love Allah, the ultimate objective Unity, then you hate the opposite, disunity and disintegration. If you have faith in something which is Truth, then you disbelieve its opposite which is falsehood. If you have hope in Allah then you have fear in the opposite. If you remove one you remove the other also.

The naive understanding of fear as that which the writer presents us, is neutralised entirely by the Benevolence and Mercy of Allah. This idea is not only to be found in the beginning of each chapter of the Quran bar one, but repeated many times within many chapters. How is it possible for the writer to have missed this or misunderstood the Quran so badly? Hell is not a threat but a statement of fact, but Allah has sent us a way of avoiding it. Look around you - who are the people creating hell? Is it not the criminals and psychopaths who have no religion and no consciousness of Allah? Were Hitler and Stalin religious? Look at Truth rather than the products of your wishful thinking or religious phobias.

Islam also tells us that man has the Spirit of Allah within him (32:9) and this creates great potentialities for creativity, initiative and personal responsibility. It provides an incentive to do good and to develop by making personal efforts. It is a liberating idea.

"A.S.":-

Doctrines of obedience to authority, repentance, fear of punishment, self-abnegation, acceptance of outer direction rather than inner assurance, elevation of faith over reason, and intolerance make this religion an ideal instrument of social constraint/ oppression /totalitarianism.

Answer:-

Granted that this is often the case, but it is a misinterpretation. But even the development of inner confidence, self-motivation and personal autonomy requires a teaching and a discipline. Nor is it true that reason is the highest human faculty or that it is superior to faith when belief in reason itself requires consciousness and faith. Misinterpretation of the nature of religion and of the Quran by those who are motivated by prejudices and insufficient investigation or distorted neurotic perception creates this conclusion. Unfortunately, this view is propagated naively by others too. What the Quran tells us is:-

"There is no compulsion in religion; the right way is henceforth distinct from the wrong. And whoever rejects Taghut (false deities) and believes in Allah, he has grasped a firm handle which will not break; but Allah is both Hearer and Knower. Allah is the patron of those who believe, He brings them forth from darkness into light. But those who disbelieve, their patrons are false deities; these bring them forth from light to darkness. Such are fellows of the Fire, they will dwell therein." 2:256-257

"O you who believe! You have charge of (or guardianship of) your own souls; he who errs can do you no hurt if you are rightly guided. Unto Allah will you all return, and He will declare to you the truth of that which you did." 5:105

Religion is not meant to produce the negative, though it can be used, and has been used, as anything else, for these purposes by those who have the ambition to do so. Some self-appointed priests in Islam who love the prestige and power that they obtain over an ignorant population, which they defend against all opposition with propaganda, and even persecution and violence, also gives this impression. Hopefully, however, the population will become more educated as economic and political conditions improve, and they will cease to be fooled so easily. There does, however, seem to be another problem - economic and political conditions will not improve unless people are better educated. We have a vicious circle.

In the past, the prosperity of a nation increased when it was able to conquer and exploit other nations and territories. But this is now more difficult, and requires more subtle, unobtrusive or more deceitful means. In order to improve their condition nations have to borrow money. But this puts them under debt and many find themselves worse off because they have to pay back in interest more than the improvement they can achieve. It seems that there is only one other alternative - that a concentrated effort is made to raise the educational level of the people by sacrificing other things so as to enable an increasingly greater number of people to help themselves. This requires a different kind of education than now exists and it also requires people who will devote themselves to this altruistic task. The pursuit of learning is a high ideal in Islam.

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25 - Corruption

"A9" wrote:-

Allah says that if we love Allah, we will obey and follow the beloved Prophet and the Ahl-ul-Bayt (the Prophets family), and in return, Allah promises to love us. This is the link of love where Allah places the Prophet and the Ahlul-Bayt as intermediaries to be obeyed and loved.

Comment:-

Whereas I do not wish to take a sectarian stance, I feel obliged to point out what the Quran actually says:-

"Say (O Muhammad): If you love Allah follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful." 3:31

The Quran condemns those who subtracted or added to the past scriptures. I see no reason why this does not apply to Muslims who do this to the Quran. Certainly, Muslim do and must love the Prophet otherwise they would not accept and follow him. But that is because he has surrendered to Allah and worked on His behalf. The priority is Allah.

"A9":-

Allah orders us through the Prophet that he desires no recompense except for love of his near Relatives - the Ahlul-Bayt. Allah orders us to love him, the Prophet, and the Ahlul-Bayt, above and beyond our own selves, our status, our families, and our material wealth and property. Hujr bin Adi Al-Kindi.

Comment:-

"And We have sent thee (Muhammad) only as a bearer of good tidings and a Warner. Say: I ask of you no reward for this, save that whoso will may choose a way unto his Lord. And trust thou in the Living One Who dies not, and hymn His praise. He suffices as the Knower of His bondmen's sins." 25:56-58

Some readers will appreciate why an increasing number of Muslims are disenchanted and reject the ideas of their forefathers which seem like idolatry and a reason why there is division and conflict between sects which have corrupted and weakened the Umma.

Let me spell out the situation as it is. Islam is direct surrender to Allah. A person has personal responsibility and is accountable to Allah. Unlike some other religions, Islam has no organised Church or Priesthood. Muhammad (S.A.W) is the last of the Prophets and it is no good looking for another prophet or prophet substitute. It is the sign of immaturity and the very problem with Muslims that many of them still, like a child looking for its parents, long for another guide to hold their hands.

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26 - Resurrection

Question:-

What exactly does resurrection mean? Is it physical or spiritual?

Comment:-

There appear to be 7 interconnected meanings to this term.:-

1. The individual, because of the Fall from Paradise or his conditioning by the physical environment, or his entrapment in his body owing to attachments, is said to be spiritually asleep or dead. (7:24-25) Resurrection then means spiritual awakening. 6:123 19:33, 2:73, 6:36

2. The awakening of conscience, the self-accusing soul. 75:1-6

3. The spiritual revival of people because of the effects of the coming of a Prophet or Messenger of God on them. 8:24, 7:35, 2:260-261, 5:110. But Prophets can revive only those who can hear 6:36

4. Resurrection is compared to the rain which falls over a desert or dead land and causes it to spring into life. 7:57, 30:50 , 41:39. The spiritual revival of a community. e.g.. the Hebrews (Quran 2:55-56 )

5. The Day the present system of things is transformed and there is a new earth and a new heaven - a completely new Era in which the righteous inherit the earth. 21:104-105

6. There is a barrier in death so that people cannot return - i.e. re-incarnation is not taught. 23: 99-100, 36:31, 39:42 . But there is a Day of Resurrection when all mankind will be raised. They will remember their past and they will be transformed (51:61), sorted into heaven and hell and become immortal. 89:23-24 6:72-74, 22:5-6, 30:19, 71:17-18, 80:18-23, 19:40 Chapters 56, 77, 79, 83

7. Return to Allah. 89:27-30. Since man is to progress from level to level (84:19) and there are 7 paths (23:17) above, corresponding to the 7 heavens, it could be presumed that there should be death at each level and resurrection on the next.

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27 - Answer to a Baha'i

"D.Z.O." wrote:-

No Baha'i can both follow the teachings of Baha'u'llah and attack Islam. So Bahai's are not attacking Islam in any way. In fact, many people worldwide have come to revere the Prophet Muhammad and respect and study Islam *because* of the Baha'i teachings.

Comment:-

Yes, it is true that the spread of Baha'i has also brought better understanding of Islam among non-Muslims.

But I am also going to assert something controversial which may offend many Muslims - the spread of Baha'i has also stimulated a better understanding of Islam among Muslims. This is not only because they were forced to study the Quran to defend themselves against what they regard as a Baha'i attack, but also because some of the Baha'i doctrines are in Islam and were completely ignored or misinterpreted by Muslims. From this point of view Baha'i stimulated the resurrection of Islam.

It is, however, also necessary to point out that Bahais use a number of verses from the Quran out of context to try to prove that the Quran supports the mission of Baha'ullah. Most of these have been deliberately misinterpreted or given a slant which is not supported by the context. For instance they may refer to Muslims and the pagans they were confronting, but they have been interpreted as referring to Bahais and the Muslims confronted by them. In some cases generalisation is legitimate, but then to re-particularise it does not constitute proof. From this point of view Baha'i may be regarded as corrupting and misleading people about Islam.

I think, but I am not sure, that Bahais will eventually return into Islam.

"D.Z.O." Reply:-

I am not sure how one can draw this conclusion from anything going on in the world of religion (esp. in this case, the Baha'i Faith and Islam) or the world in general. First of all, for most Bahais, conversion to Islam would not be a "return" in that they never were Muslim. Secondly, and more to the point, however much Bahais respect Islam (as we are taught to respect all faiths), the Baha'i religion is evolving in a way that makes it ever more unique, as we Bahais study and put into practice the considerable body of Baha'i sacred writings. How could we abandon all of that, put it out of our minds & hearts, and "go back" to one of the older divine religions (however good they also are)? Third and most important is God's warning as revealed by Baha'u'llah in the "Tablet of Ahmad": "Be thou assured in thyself that verily, he who turns away from this Beauty hath also turned away from the Messengers of the past and shows pride towards God from all eternity to all eternity." Acceptance of the Baha'i faith is not a light matter - it is demanding (in the sense of responsibility) as it is spiritually rewarding - that is why many people have died rather than renounce it."

Answer:-

I did not make my statement lightly. A study of the Quran shows that the word "Islam" is used not as a label for a religion or sect, but in its true meaning "Surrender to Allah". Since Allah refers to the fundamental self-existing Reality itself (31:30, 38:36) then there cannot be any religion greater than surrender to Allah (4:125). Indeed, the Quran tells us that:-

(i) Islam is a synonym for religion itself (3:19-20).

(ii) No other kind of Religion is acceptable (3:85).

(iii) There is only one true religion though it was taught by many prophets all over the world (16:36).

(iv) It is religion perfected and completed (5:3) not in the sense that it was completed for a particular age but in the sense that it was the last brick to complete the house of religion as explained by the Prophet Muhammad (S.A.W), and

(v) This is why he was also the Last of the Prophets.

(vi) This religion will conquer all others (61:9).

(vii) We should not die without having surrendered to Allah (3:102),

(viii) We ought not to split religion into sects (23:52-54, 30:31-32).

(ix) Allah will bring us all together (5:48).

Consider the Islamic prayer. It begins with praising Allah, the Lord of the Worlds. This implies that they accept the Attributes of Allah as their Ideals. They affirm that they serve Allah and ask for His help to stay on the Straight Path and ask forgiveness because they have fallen short of these ideals. They also ask blessings on the Prophet and his spiritual descendants because these are the ones who have closest to the ideal. Prayer is a search for a contact or self-identification with that which is fundamental, unitary, permanent and self-existing within ourselves.

As believers in the validity of the Quran, Bahais must also accept these facts and ideals. Though they have deliberately separated themselves from Islam at this time, they will have to realise that this position cannot be sustained. I realise, of course, that the above definitions also imply that the religion which Muslims are required to follow cannot be restricted to what ought to be called Mohammedanism, and that it refers to Islam as defined and not to the misinterpretations and malpractices and other extraneous materials which have entered into it. But they also exclude the worship of any prophet or any kind of sectarianism or any ideas and practices which go counter to the ultimate aim of unity.

Bahais may wish to go forward, but this is also true of Muslims. The question is:- Is it the same destination they are aiming for? I am not convinced that it is. Nor that the methods used will lead to it.

According to my reading of the scriptures no further Prophets are to come and human beings have reached the stage where they can take responsibility for their own further evolution. Though Jesus was to return he would not produce another religion but revive Islam, probably in the same way as he spiritualised Hebrewism previously.

When I study Baha'i, I do not see anything in it which is not already in Islam with some modifications. However certain features are stated more explicitly in Baha'i. This I think does not necessarily require a Prophet but could have been done by saintly or discerning people. You say that Bahais are busy trying to create the next civilisation, and that everything to produce this is contained in Baha'i. The fact is that Islam also contains everything required to produce a new civilisation. In my opinion Islam contains better principles than Baha'i and that there is much more in Islam than Bahais have yet realised. Perhaps Baha'ullah did also and, therefore, required Bahais to study the Quran.

But we differ here again. The aim of Baha'i appears to be to create a civilisation in the future. This is not the case with Islam. The purpose of Islam is human spiritual development, to achieve excellence in the Hereafter. A famous verse in the Quran tells us that the human condition cannot be changed unless human beings change what is in their hearts. (Quran 17:11). The attitude of Jesus was the same though the Lord's Prayer he taught certainly looks forward to the construction of the Kingdom of God on earth. He told us to seek the kingdom of heaven (which is within one), and all the rest would be added automatically. Civilisation is not an aim but a side effect. For Bahais the Day of Judgement and Resurrection is now, a transitional phase between one state of civilisation to another, the death of one and the resurrection of another. But for Muslims it a transition from one state of existence to another and this involves the resurrection of those who have died in the past.

However, it was realised by both Moses (S.A.W) and Muhammad (S.A.W) that spiritual progress cannot be achieved without some kind of social order which would facilitate it. The purpose of this social order is, therefore, not itself, but to facilitate spiritual progress. The result of this is that the social order envisaged in Islam is quite different from that envisaged in Baha'i. If you want to know more about this then I suggest that you compare the Baha'i program with the one I have derived from a study of the Quran and Hadith in the book "The Alternative Way" which you can download from the web-site mentioned below. But do not suppose that it is a definitive system, merely a possible or suggested system.

The problem of course lies in this - how can it be established. The Baha'i answer appears to be that a Prophet or Messenger is required. Indeed, while the Prophet Muhammad (S.A.W) was alive he did construct an ideal system. But this collapsed shortly after his death because people were not spiritually ready. But Baha'ullah has also passed away and he did not manage to construct any such system while he was alive. How will the Bahais construct one? If they can because of the guidance of the books of Baha'ullah, is this not also possible for Muslims?

Consider the following verses:-

"Did We not assign unto him (man) two eyes and a tongue and two lips, and guide him to the parting of the mountain ways? But he hath not attempted the Ascent - Ah what will convey unto thee what the Ascent is! It is to free a slave, and to feed in the day of hunger an orphan near of kin, or some poor wretch in misery, and to be of those who believe and exhort one another to perseverance and exhort one another to pity." 90:8-17

Religions have come to improve people. As they improve the standards which were acceptable in the past become unacceptable. We have an Ascent. Religion is a Straight Path to a destination which is Surrender to Allah. The path and all its stages are within this religion. We cannot say that there is a series of religions, each excluding the previous and each a step higher than the next.

The Prophecy by Muhammad (S.A.W) requires that when Jesus returns he will revive and fulfil Islam. The Baha'ullah on the other hand took Bahais out of Islam, thereby creating another religion thus adding to the confusion of many religions. Perhaps this was strategically necessary.

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28 - The Nature of Faith

Those who misunderstand Religion or wish to attack it for their own reasons tell us that Religion are based on faith and they define faith as "blind belief" or "irrational belief". They use it as a derogatory term.

This is not, however, how it is seen in the Quran. It is unbelief which is condemned.

Faith refers to a state of confidence on which life - thinking, motives and action - can be based. It has to do with what is consistent with a person's inherent nature, the Nature made by Allah (30:30). This has nothing to do with reason which is a process of thinking and itself requires faith. Nor can there be any knowledge if it is not believed. Ideas which no one believes are ineffective. Every achievement and invention made by man, if not accidental, is based on faith. It is faith which produces the great efforts which overcome difficulties and failures.

It is now a widely known fact that people can be cured of diseases or made ill or even killed by the kind of faith they have. Doctors know of all kinds of psycho-somatic effects and often use placebos as substitute for medicines. But other features in man can be corrupted. Hypnotists can make people do things they could not normally do, disable them in many ways, make them see what is not there or not see what is. These phenomena are regarded as curiosities and used for entertainment purposes. But some people, journalists, propagandists and cultists are able to use them as a conditioning tool to control people and to exploit them. This is an almost wholly evil use. Its beneficial developmental possibilities are known and applied by religions.

The World as it is apart from observers cannot be known. What we know are experiences and these are the effects of the world on our consciousness. The world we perceive, therefore, is partly constructed by the nature of our consciousness. It is a sub-set of the real world. It is a Subjective world. The Real or Objective World can be defined as the World of God. The world constructed by us can be regarded as an illusion - where illusion refers not to something false but something misinterpreted. Both worlds also contain us - the real us and the idea of ourselves respectively. Human welfare and development depends on progressive adjustment to the Real World of God - our Subjective world must progressively approximate the Objective World. But this depends on faith that there is a real world to be known and to be adjusted to.

Human beings construct the world in several ways:-

(1) We can choose and migrate to places we like. Different places give us different experiences and ideas of what reality is like.

(2) We can re-arrange objects in our environment with similar results.

(3) We can select things and move them to our environment or move other things out of them e.g. our homes, countries. We import and export.

(4) We create inventions - things which were not there before.

(5) We can interact with people, select the ones we like and avoid those we do not. We can surround ourselves with cultural influences, ideas, emotions, activities etc. by reading books, magazines etc. which we select. Our ideas about reality will differ accordingly.

(6) We can organise people, create order and regulate all interactions by laws. This will also determine what can happen and the kind of experiences we have.

(7) We produce excretions which affect the environment directly - through sweat, chemical emanations, bacteria, breathing, urine, faeces, and electromagnetic radiations. The environment so modified now reacts on us. We probably affect the Quantum field directly and are affected by it.

(8) We can modify our actions and this produces equivalent reactions from the things in our surroundings. This changes our experiences. Our actions, for instance, determine the response of others. Thus those who are aggressive provoke aggression from others. This makes them see the world as a hostile place against which they must defend themselves. This makes them aggressive - a vicious circle traps them. Note that reason can justify their behaviour perfectly, but cannot get them out of the trap.

(9) We are modified by our own actions and efforts as well as by our experiences. Some things, for instance become easier to do the more we repeat them. Past experiences provide a foundation on which we can build further structures through both effort and experiences. We can analyse, synthesise and form new associations. We produce paradigms, conceptual systems, models and frameworks of reference within which we interpret experiences. What we see and construct, therefore, depends on these.

(10) A self-image has great importance here. It controls thinking, motives and actions, and therefore all interactions. Islam provides the notion of the Vicegerent, one in whom the Spirit of God exists.

This constructive ability applies not only to us but to all things to different degrees. Each object is in interaction with other objects. It affects and is affected by them. Indeed, an object is recognised by, and may be regarded as, a bundle of properties which are defined by their interactions. An object in one environment reacts in one way and in another environment it reacts in another way. These reactions become actualised only when the object is in those environments. Therefore, by itself, the object is only a bundle of potentialities. It is not the same thing when we do not see it and interact with it. The actual world at any one time may be regarded as the totality of all interactions of all the objects in it - it is created by those interactions. This fact leads to the conclusion that the Universe is maintained by God each instant. The world we see is also created by us by our interactions with each other and with the total environment, the World of God.

But objects differ according to the power they have in modifying their environment - through many levels from dead inert matter to various levels of living things to various levels of conscious beings. It follows that the greater the spiritual level (i.e. consciousness, conscience and will) of the individual the subtler is the world he can perceive. Thus a distinction arises between several levels of Heaven and Earth. The more will his desires and motives change from what is purely material, particular, temporary and limited to what is more permanent and universal. The greater also become his power to manipulate the environment and construct his world. All this requires faith.

This allows one to define Hell as a state in which a person is trapped because of his inabilities to fulfil his desires. Paradise is a state where he can fulfil all his desires. The nature of these desires will, of course, have been modified.

It is necessary to understand that there are three kinds of faith:- (1) Faith that arises from practice and the experience of what works and is useful. Faith in science or in experts or that of experts in their crafts are examples of this. (2) Faith as a "Working Hypothesis". The proof of these comes as a result of the actions based on it. We assume that a destination exists and on the basis of this we undertake the journey and this proves that the destination exists. The effort made to achieve a goal is another example. (3) Faith that arises from the consistency of an idea with the nature of ones being, the order or information of which we are composed. This derived from our genetic makeup as well as from experiences. This is like instincts in animals. But human beings ought to be conscious of this but may be conscious of it to various degrees.

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29 - Prayer

"T" wrote:-

What is the point of prayer - uttering a series of words to oneself?

Answer:-

Prayer has three aspects:- (1) It is a reminder of certain truths and resolutions (2) It is a method of self-suggestion and reinforcement. (3) It is a mode of interaction with God through all the various forces that connect us with the rest of reality - mechanical, chemical, electronic, electromagnetic, physiological, psychological, social and spiritual.

(i) It is an act of gratitude, adulation, and an expression of recognition and praise of the source of all our benefits. This creates a positive and optimistic attitude towards life and the world as a whole. It expands the consciousness in that we see ourselves in context within a greater reality and aligns us with it. Prayer cultivates and reinforces these attitudes. We obviously do this only for the benefit of our own souls because Allah is self-sufficient and does not require our prayer.

(ii) It is part and parcel of worship which, in effect, means service. We are vicegerents created for a purpose and we have to fulfil this purpose consciously. We pray in order to remind ourselves of our Lord and what our function, duty and responsibility is in relation to Him and the whole Cosmos and other people. Islamic prayer times are integrated into life, and structure the day so that whatever we do - work, communicate with others, relate with the rest of the family, or relax - there is a prayer time within which we can remind ourselves of our function and renew our resolutions.

(iii) Prayer includes supplication. We recognise the source of all power and benefits and values. To praise Allah implies that we recognise and hold as desirable the attributes of Allah which we wish to develop in ourselves - these include compassion, mercy, benevolence, truth and power or ableness. Constant prayer reinforces these desires and the strength of the desire is sufficient to produce these qualities. Allah himself rewards the strong sincere desire with his spirit.

Though supplication (a) for specific worldly benefits is also allowed, (b) and it is better to ask Allah for what is beneficial in this world rather than ask for specifics which may turn out to be harmful for us, an examination of the Islamic prayer as taught by the Prophet (saw) shows that (c) it is not worldly but spiritual benefits which we ought to ask for. We ask to be guided on the Straight Path towards Allah. (Quran 2:200-202). We are required not merely to avoid and overcome evil, but to develop spiritually in virtue. This means that we should grow closer to Allah, to increase in inner integration, awareness, conscience and will. Prayer is a method of exercising and strengthening our higher spiritual faculties.

(iv) Prayer is a healing and a mercy, a means of obtaining forgiveness. Sin or disease may be regarded as a disorder or disharmony, an inner self-contradiction or conflict, or an outer contradiction or conflict between oneself and the physical or social environment. Prayer is a method of regaining inner and outer harmony and this is healing or forgiveness. It produces inner peace, wholeness, which are other meanings of the word Islam. Prayer should always be followed by a form of Meditation called Zikr or Remembering. 2:200, 13:28

See also 62:10 7:205 18:29 2:152 29:45 33:41 40:60 57:18 3:191 63:9-11

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30 - Levels of Surrender

"Alb" wrote:-

The original meaning of the word Hanif is one who is inclined to the right state or tendency. But almost every time the Quran described Abraham with the word Hanif it followed by "wa maa kaan minal mushrikeen." ("He was never one of the idolaters.") The expression complements the word Hanif and explains its true meaning. One who is not an idolater is Hanif. In English the word is Monotheist, believing in One God.

Comment:-

I think we ought to go by the significance of words rather than their literal meanings. The word Hanif is being used to refer to one who is by nature in his very being, not just in thought) upright; one who does not worship or subordinate himself (in thought, feeling, motives or actions) to any object or creature, or any thing less than Allah. The following verses can be taken to refer to this:-

"Then set your purpose for religion as a man upright by nature - the nature made by Allah in which He has made men; there is no altering (the laws of) Allah's creation; that is the right religion, but most people do not know Turning to Him only, and be careful of your duty to Him and keep up prayer and be not of those who ascribe partners to Him (polytheists), of those who split their religion and became schismatics, every sect rejoicing in its own tenets." 30:30-32

"Say: As for me, my Lord has guided me unto the Straight Way, a right religion, the faith of Abraham, the upright, for he was not of the idolaters. Say: Verily, my worship and my sacrifice, and my living and my dying belong to Allah, the Lord of the Worlds. He has no partner. This I am commanded, and I am foremost of those who surrender (unto Him)" 6:162-164

There is a distinction between submitters (Muslims), believers (Mumins) (see 49:14) and Hanifs.

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31 - Discrimination

"JM" wrote:-

Re: a Judgement by a court in Morocco against some Americans importing Bibles. I am interested in the Muslim response to this case, specifically along the following lines:-

1. Does Islam approve of the action that was taken by the Tetuoan civil court? Why or why not?

2. Is this a case of religious discrimination? If not, would Muslims consider this to be a case of religious discrimination if, instead of Bibles, Qurans were involved?

3. If this is a case of religious discrimination, will Muslims seek to make this discrimination as widely known as if Muslims were being discriminated against? Why or why not?

4. Should people bringing Bibles into a country be fined more than those who bring drugs into a country?

5. Should Bibles freely be allowed into a Muslim country, even as Qurans are freely allowed in western countries? Why or why not?

Answer:-

Islam is a teaching. The law in Morocco may or may not be fully Islamic. Approval and disapproval apply to people and they are neither Islam nor the Law.

One does not generally regard opinions about sentences passed by judges as fair if not all the circumstances are known. Clearly, there was no law against import of Bibles, nor should there be any. The sentence was for illegal imports. Islam teaches tolerance of all religions and requires Muslims to seek knowledge. It recognises the Torah, Psalms and Gospels as originally valid.

Sympathisers for those who are sentenced usually regard the sentence as being too severe. This kind of protest on the part of those sentenced is not uncommon. But, it is quite possible that the judges were biased or that they had to take public sentiments into consideration. This kind of thing also happens constantly in America and all European and other countries. It is nothing which is specific to Islam but concerns human nature in general.

Indeed, it can be argued that if the Judges acted according to their prejudices, then this was against the actions of those whom they sentenced, namely people who were also acting according to their prejudices - they may have thought that these actions were subversive and, indeed, this was the intention.

Ideally such things should not occur. In a perfect world, one containing completely objective, just and fair-minded people this sort of thing will not occur. No one is perfect, but things can be so arranged that people will gradually approach perfection. This is what needs to be established. But no such attempt is made in secular systems. In the West freedom of thought and opinion is allowed because ideas are not generally regarded as important for human welfare. Human beings are regarded as material objects affected by material forces. Thus their actions are restrained or punished but not the ideological or psychological causes.

Religions, in so far as they think of man as spiritual or psychological entities, regard man as a bundle of information. What they are or become, therefore, depends on the ideas introduced into them. Ideas may, therefore, be nutritious, catalytic or poisonous. They can be misinterpreted and misapplied by people who do not have the capability or knowledge to understand. They can build or destroy. People affect each other, and the condition of individuals will affect the whole community and nation. There could be unrest, disorder, upheavals, and social disintegration.

It is not so bad if harmful influences can be countered and neutralised, or one sided influences can be balanced by other views. But if a community is undeveloped and does not have the facilities for countering bad influences or creating a balance, then the control of these influences may be regarded as justifiable.

However, it must be agreed that the suppression of information cannot be an ideal since this can be done from the subjective point of view or self-interest of those who have the power. Attempts should be made to open out. In this way more of the nutritious can be absorbed and more of the poisonous can be recognised and discarded or transformed.

"A.C" wrote:-

It is not, however, simply a question of importing Bibles. This is only part of a wider strategy to convert Muslims to Christianity. Other Muslim countries have banned missionary attempts at conversion of Muslims. According to Professor C. Gordon Olson in his book, "What in the World is God Doing? - The Essentials of Global Missions - An Introductory Guide (1994):-

"Strategy for Muslim Evangelism.

Much has been written on strategy for reaching Muslims. There have been a number of things which have been effective in different parts of the Muslim world, which need to be utilized wherever possible. ... Christian radio is part of the saturation process in a world where the transistor radio is ubiquitous. The growing number of Muslim refugees must receive due attention. Afghanistan was hitherto one of the most closed countries in the world. Today millions of Afghans have fled to Pakistan and on to other countries, where they are accessible and more open. National Christians must challenge to witness to their Muslim compatriots, whether or not they themselves are converts to Islam. Christians should press for civil rights in Muslim countries. Through the United Nations pressure should be brought to bear on Islamic countries to put religious freedom in their constitutions. At the appropriate time, Christians should pursue the full implementation of those rights in the courts of the land. Muslim students here in the West should be won to Christ and sent back as evangelists.

Lastly, we should say that contextualization issues are very important here. It is being done by some. Let's all get involved!"

Comments:-

I have heard various strategies being recommended on television to convert Muslims, not only by Christians but also by secular politicians. There is even the suggestion that Muslim organisations should be infiltrated not just for spying purposes but what amounts to sabotage, subterfuge, propaganda, ideological manipulation, deception and brain washing, and even to create disunity and conflict in Muslim communities. In short the tactics of psychological warfare are to be used. In fact, it has been done and has succeeded.

It did not occur to those who recommended all this or their listeners that there is something ethically despicable and even criminal about this. There is no wonder that some Muslim countries ban attempts at conversion.

These tactics are likely to work best with simple Muslim who are inadequately educated and have little knowledge and understanding of Islam and are easily led even by Muslims with ulterior motives and ambitions. It is unlikely to work with Muslims who have better knowledge of Islam. In fact, the recommended tactics to convert Muslims is much more likely to create resentment and have the very opposite effect intended, just as Western attempts to manipulate groups such as the Mujahideen have had.

On the other hand in so far as Muslims are not living by Islam but contrary to it, I have no real objection that they should be converted to Christianity if that improves them. As I see it there are stages of development from Hebrewism to Christianity to Islam. And it is likely that some people have to go through these or similar stages. Those who continue their studies and progress on the Straight Path will not get stuck at the Christian level but progress to Islam.

Yes, some people will not accept this idea, but that will be because they have not yet reached a stage where they can understand Islam.

There is a difference between the Christian and Islamic attitude to this subject of conversion. Christianity is mainly an organised Church with a professional Priesthood. It has mainly a Social function as it deals with Love. But we see that whereas the Bible speaks about preaching the Gospel the Christian missionaries do not confine themselves to this. They have used bribes and many other dubious tactics. They have not been averse to distorting their own doctrines in order to make them attractive to prospective converts and even adapted the ideas and practices of pagan religions. The idea seems to be to bring people into their organisation and control them. But I do not deny that the Missionary activity has had the effect of civilising people who were primitive and barbaric and under the Roman so called civilisation much admired by some people.

Islam does not have an organised church run by a professional priesthood. Its purpose is mainly spiritual development. It deals with Truth. Each person is responsible for his own salvation and development. Islam is not a missionary religion. Muslims are not required to impose Islam on others. All genuine religions were originally Islam anyway. However, Muslims are required to demonstrate Islam in their own lives and tell others about Islam when asked. There is no point giving information to people who are not interested and will not make the effort to understand. This can only result in distortion of the Message.

One of the consequences of this attitude is that Muslims regard the Missionary tactics as unethical and even criminal and wish to protect Muslim communities from them.

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32 - Guidance

"A.R.C" wrote:-

To summarise, Quranic style seems to indicate the following results of analysis:-

1- Saum (Fasting) focuses at the level of individual.

2- Quran provides details for Saum. However these need to be understood as examples rather than binding commandments. In particular these must be explicitly violated for certain regions of the Earth. This violation would really be compliance in view of the intended benefits of Saum. However Quran is silent on these benefits in a form that can be evaluated and understood.

3- Salat (Prayer) seems to focus on the Nation rather than the individual.

4- The details of Salat are intentionally left undescribed so that the specific requirements of different people and times can be justly and beneficially addressed. This is to be done by the nations themselves. The detailed structure provided by Quran itself regarding the Saum is obviously not intended to be rigid or binding: the detailed structure of Salat exemplified by Mohammad is even less of a candidate to be a rigid and binding structure.

Comment:-

I think this analysis is correct in the main and agrees with some conclusions I have come to independently. But I think some additions and amendments are justified:-

(1) The Quran certainly insists that it is Guidance and that there is no compulsion in religion. Guidance is not compulsion. It is flexible, but within certain limits. Ignoring it leads to disaster.

(2) We do not pray or carry out any of the pillars and other spiritual exercises from our own whim or preferences. If we wish to benefit ourselves then we must undertake the proper discipline. In this respect Prayer is as compulsory as any other exercise. See Quran 4:105 19:55 20:132

(3) The Quran also tells us that various communities were given teachings in their own language and different sets of rites to perform. Since all these prophets and the religions they brought are valid, then we must suppose that different times, places and peoples necessitate different formulations and practices. We conclude that there is a distinction between the General Principles and the specific or particular application, the aims and the means, the spirit and the form. Once the goal is known then several methods can be created to reach it, but some methods may still be better than others in certain conditions and for certain people. There may be a number of different medicines for the same disease, or it may be that different diseases require different medicines, the aim being the same - to restore health.

(4) The Quran provides us with the general principles, but the Hadith provide us with the application of these principles for the particular times, places and people among whom the Prophet (saw) found himself. It is not known how specific these practices were. It appears that the Prophet was reluctant at first to have his deeds and sayings recorded. This seems to imply that he did not really want these to become a standard for ever. However, this was allowed later to aid in the interpretation of the Quran. It also implies that we need to develop and learn a Religious or Spiritual science and start by examining how the Prophet applied the Quran.

(5) The religious practices, particularly the Islamic ones have three aspects:- (i) A spiritual one meant to exercise and enhance the spiritual faculties for consciousness, conscience and will. (ii) A mental and social aspect - to provide certain ideas, motives and practices that create social and cultural influences and structures that promote mutual reinforcement and unity. (iii) A physical aspect that facilitates physical and environmental health.

(6) Changes in religious practices cannot be brought about by ordinary people since they are likely to apply their unregenerate subjective mind, the one full of prejudices, fantasies, self-interest and attachments or addictions, habits and greed, lust, laziness, pride etc.. This can only produce, at best no results, but more likely to produce spiritual harm. It also produces sectarianism and conflict unless it is understood universally that Islam encourages flexibility and variety. Changes can only be brought about by those who are free of these, people like prophets and saints or the righteous, or experts in the spiritual science.

(7) Although actions based on understanding are certainly better, it cannot be a general rule that the effectiveness of an action depends entirely on understanding. A great number of things are not understood by science or by individuals but nevertheless continue to have results. This is true about physical processes as well as about social and psychological ones. Indeed, it is often the case that understanding comes only after a discipline has been undertaken and not before, though the function of the discipline is not understood. The educational system would not work nor would the legal system if we relied on understanding alone. See Quran 49:14. The idea that we should reject things until we understand them is dangerous. But certainly, as the Prophet tells us that he who seeks knowledge and understanding is superior to him who merely worships.

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33 - Jihad

"Q.B" wrote:-

Would someone please explain the reasoning and meaning of Jihad. Does it mean to make war against non-Muslims? Is there a Jihad going on in America today?"

Answer:-

The word "Jihad" means "striving", making a deliberate conscious effort rather than a habitual, or automatic or mechanical type of behaviour. The effort is directed at doing good and removing evil. Good and evil may be within us, in mind or body, or in the community or in the environment. There is thus a positive and a negative side - to establish and to remove - and an intermediate aspect - to maintain.

Accordingly, there are several kinds of Jihad:-

(1) The Greater Jihad is spiritual struggle to remove our own defects such as greed, lust, pride, anger, vanity, prejudices and so on and to increase self-control. To establish higher consciousness, conscience and will

(2) There is a Jihad concerned with removing the evils in a Society - crime, delinquency, vandalism, collapse of families, gambling, usury, injustices, persecutions, alcoholism, drug abuse etc..

(3) Another Jihad refers to the defence of Islam and the Islamic community against attack or subversion from outside - either from other communities or nations.

(4) Another kind of Jihad may be the struggle against ignorance, poverty, disease and pestilence

(5) And another may be against cruelty to or misuse of, animals.

(6) Another against disruption or destruction of the ecological system, pollution of the environment, crops, land, sea, and air, or the wastage of resources.

(7) A seventh which lies at the base of all the others is to establish correct thinking, motivation and action. This implies that there is a correct concept of God and that the way of life is fully integrated around this concept. In other words religion must be right. Obviously, religion cannot be imposed by force or conditioning because this is a contradiction of the purpose of religion, the development of the individual, his faculties and abilities. However, religion also has a social side because we all affect each other either by negating or reinforcing or diverting each other's thoughts, motives and actions. This social aspect (politics is a component) belongs to the categories 2 and 3 above.

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34 - Sects

"W.T" wrote:-

Sunnis have too much individualism. As a result their mosques and society is more fragmented. They also have consistent history of dictators.

First of all, the Shias have always been notorious for their divisions into sects. The original Shia group spawned the Zaydis of Yemen, several branches of Ismailis, the Alawis of Syria and Turkey, and of course the Twelvers of Iran, Iraq and Lebanon.

Actually the vast majority of Shia are Twelver Imamate Shia. And knowing both Sunni and Shia and travelling in both Sunni and Shia countries I can tell you that the Shia are about 1000 times more united then Sunnis. They have the Wilayet-e-fiqeh. You probably do not know what the Wilayet is, so I can not blame you for thinking that there is no unity. The sectarian groups you mentioned have never made up the majority of Shia people, scholars, Ulema, or leaders.

The Sunni world from Spain to Indonesian has never been ruled by one caliph. However the Shia world is ruled by Wilayet-e-fiqeh, the supreme jurist. And Shia all over the world are united in this fact.

On the other hand, the Sunni groups, apart from the Wahhabi/Salafi groups of today, have always recognised that differences of opinion happen and that the other groups (Turuq, Madh-habs and Aqida groups) are simply other opinions. This has never been the case with the Shias, and one would think that it is much easier to keep a small group united than one stretching all the way from Spain to Indonesia.

Those simple other opinions have never united the Sunni world and those simple opinions have been the cause of thousands of deaths because of infighting. There has always been more than one caliph in Sunni Islam. Every country that has a Shia majority i.e. Iran, Iraq, Lebanon, and Bahrain unite for Ashura under the imam Hussein, Grandson of the Prophet. Literally millions around the world, all Shia, unite in this and many other things that demonstrate unity through their love of Quran, Prophet, Ahle-beyt, and the current leader.

Comment:-

All this is very interesting and useful information. It describes what Muslims have degenerated to. It describes the past. But it cannot describe the future of Islam unless it is to degenerate even further and be abandoned by God and man.

I am sure there are others like myself, some reading these Newsgroups, who find the attitude in the above article disturbing, irrelevant to true Islam and obsolete. Both attitudes are defective. It is true that each individual Muslim is responsible for his own salvation and therefore for his own studies, understanding and application of Islam. But this involves accepting their own limitations and seeking the guidance of those who have greater knowledge, virtue and ability. Obviously, division and conflict between individuals is based on arrogance and egotism. On the other hand if a whole community of people adhere to a particular leader rejecting others, thereby creating sects to which they cling, then they too cannot be regarded as having developed their own understanding. There is an absurdity about sects in that they differ owing to each having partial views different from one another and the members of each sect can have different sets of naïve understandings of the doctrines of their sect which may be the same as the naïve understanding of members of other sects.

In fact the division between sects is an illusion. Apart from partial views, the sects are generally formed because the founders or those who deny them have inadequate knowledge and abilities but also have some ulterior motives. This may not be just personal self-interest or prejudice but may be ingratiation with someone with power, wealth or prestige. Circumstances and cultural, social, economic and political forces have their distorting effects on the spiritual message for the ignorant and unwary.

Islam has been degenerating ever since the death of the Prophet (S.A.W) and is at its lowest ebb now and still declining. The above article is a symptom and an indication of the cause of this state of affairs. Muslims are being persecuted almost everywhere by others, by dictators and tyrants of their own, and by each other. And many are suffering greatly as a result. Allah is certainly punishing them, but still they learn nothing.

There is no doubt that there are signs of revival of Islam and there are many new converts to it. It is supposed that Islam is the fastest growing religion and many Muslims are congratulating themselves on this. The fact, however, is that this is an illusion. The majority of Muslims are Muslims in name only and neither practice nor know their religion. A great number of those who appear to practice it do not understand it as their behaviour and the ideas they express certainly shows. These new converts and many of those Muslims who have woken up and made a deliberate reconversion or reversion to Islam are not like the people who have been born into Muslim communities. They come with a fresh mind and understand it much better - I would say that many understand Islam as those original people did to whom our Prophet (S.A.W) first spoke. They have not been distracted by the various extraneous theologies, elaborations and doctrines which weigh down and condition the minds of these older sectarians. Hopefully, they will be strong enough to fight off all attempts by these sectarian people, the agents of Satan, to divide and destroy them.

The Quran tells us that there is a time prescribed for every community. 7:34 10:48-50 13:38 6:67

"If He will He can remove you, O people, and produce others in your stead. Allah is able to do that." 4:133

Some sects have interpreted this to mean that Islam or the dispensation of Muhammad must also come to an end and new Prophet with another message must arise as in the past when religions have degenerated and corrupted. But this cannot be so since the Quran also tells us that Islam is the name of the true and Universal religion which is to be victorious over all others, and Muhammad (S.A.W) is the last of the Prophets. But Jesus is to return and bring a revival of Islam. It may, however, be that this new revived Islam will be understood no better by the older Muslims than the Jews understood Jesus.

The only explanation for these verses is that the old corrupt communities will be replaced by new communities of Muslims. These must be communities in which sectarianism does not exist for sectarianism is completely forbidden. Islam is the religion of Unity. See 30:31-32, 23:52-54, 3:19-20, 4:151, 3:81 2:213 5:48, 22:76,78

I and others have made several attempts on this and other sites to get people to stop their sectarian conflicts by showing how stupid and unreasonable their arguments are, how futile and destructive their attitude, but to no avail. It is much too deeply ingrained. I am convinced, it is wholly true, that these communities cannot reform, they must be replaced. It is only individuals who can reform, and they can form new communities. I would have given up the effort in absolute despair (as many have done) long ago were it not for the hope that there are new converts to Islam both from other faiths and from among Muslims and that they need protection from the machinations of the sectarians. Otherwise they too will soon fall headlong into hell. May Allah protect us all from delusions.

Islam requires:-

Firstly, allegiance and loyalty to Allah.

Secondly, allegiance to the Prophet who also represents all other Prophets and Messengers sent by Allah.

Thirdly, allegiance and loyalty to the Umma, the community of those who accept the first clause.

His Fourth loyalty is to his family. All other loyalties come after this.

The fourth cannot override the third and the third cannot override the second, and second cannot override the first. But the first two can override the third and fourth and the third can override the fourth - that is, a person must obey and serve Allah even if it is against his own narrow interest or that of his community or family. There is generally no question of the first and second overriding each other because the Prophet is at-one with Allah, in a state of surrender.

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35 - Fear, Love and Unity

"Q" wrote:-

Have you ever wondered why Muslims are taught to FEAR GOD? Because Satan wants them to separate from God. How many times in the Quran does it say clearly and unambiguously to "LOVE" GOD? No where. Satan would be self-defeating if he promoted the love of God. If I am wrong....prove it. Quote the verses that state a Muslim is to love God.

Answer:-

Why do you expect every scripture to be the same? Would they not be redundant if they were all like the New Testament? The trouble with New Testament readers is that they get into a certain mind set which makes them unable to understand anything else. This kind of mental conditioning, of course, applies to most other people.

Were this not so they would have understood that the word translated as fear has many implications including awe and respect. As for love it is already implied in:-

"Say, (O Muhammad unto mankind): If you love Allah, follow me. Allah will love you and forgive you your sins. Allah is Forgiving, Merciful." 3:31

"..remember Allah as ye remember your father or with a more lively rememberance." 2:200

"And feed with nourishment the needy wretch, the orphan and the prisoner, for love of Him saying: We feed you, for the sake of Allah only. We wish for no reward nor thanks from you." 76:8-9

Does not every chapter of the Quran but one start with the words "In the name of Allah, the Benevolent, the Merciful"? Does the word "love" have to be used before it is recognised?

Now then, is it not clear that if you had set aside your prejudices and kept an open mind that you would have found all this in the Quran. But clearly you went over it with shut eyes. Perhaps you think that your Bible does not teach the fear of God?

"Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him." Psalms 33:8

"The fear of the Lord is the beginning of wisdom: a good understanding have all they that do His commandments: His praise endureth forever." Psalms 110:10

"The fear of the Lord is to hate evil..." Proverbs 8:13

Did Jesus accept the Old Testament or did he contradict it? Perhaps you think Jesus has annulled the Old Testament? Let us, then, turn to the New Testament:-

"Be not afraid of them which kill the body, and after that have no more that they can do, but I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you Fear Him." Luke 12:4-5, also Matthew 10:28.

"Q".:-

Nice try. The fear taught by Christ is far different than the fear taught by Muhammad. Fear is not the same in both philosophies. Fear is not central to Jesus' teaching. Love is.

Answer:-

Truth is central to Islam. But you are mistaken again. There is no difference. The fear of God is a spiritual fear. It cannot be a physical fear since we must all die anyway. On the contrary the fear of God removes the physical fear. Apart from this, it probably has not occurred to you that there are three moral principles - Justice, love and truth. Fear is connecteed with Justice, i.e. because of reward and punishment. Mercy, benevolence, kindness and tolerance are connected with love. Unity, consistency are connected with truth. Connected with Truth is also Surrender.

Islam is the religion of truth (Quran 9:29, 33, 61:9) as Christianity is the religion of love - see also John 14 -16 where Jesus predicts the coming of the Spirit of Truth. Whereas love may be a means, surrender is the goal and incorporates love and justice.

You will find that if you read the Quran with an open mind that it teaches all three, but the emphasis is on Surrender. This is the Islamic teaching, whether you understand it or not, accept or reject it, like it or not, it makes no difference. A person is blind only to his own harm.

"Q":-

The love of God in the teachings of Jesus is unconditional not like that of the Quran.

"H.K." wrote:-

GOD'S love is not "unconditional". Jesus was a Jew and accepted the Old Testament. This is what it says:-

"For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee...THOU hatest all workers of iniquity." (Psalms 5:4-5)

"...But The wicked and him that loveth violence His soul hateth." (Psalms 11:5)

And in the New Testament:-

"IF ye keep my commandments, YE SHALL ABIDE IN MY LOVE;" (John 15:10)

"IF a man love me, he will keep my words: and my FATHER will love him." (John 14:23)

"He that hath my commandments, and keepeth them, he it is that loveth me: And he that loveth me shall be loved of my FATHER..." (John 14:21)

Those verses clearly say that God will love someone IF they keep His commandments. Therefore, the doctrine of God's unconditional love of mankind is false. We must stop listening to the ear tickling sermons of modern Christianity and let the scriptures speak for themselves about whom God loves...

"The LORD loveth the righteous." (Psalms 146:8)

"He loveth him that follows after righteousness." (Proverbs 5:9)

"I love them that love Me." (Proverbs 8:17)

Comment:-

I am glad someone has noticed all this. It has been the habit of Christians to criticise Islam on the grounds that in Islam the love of God is conditional while it is unconditional in Christianity and that Muhammad, though he copied his ideas from the New Testament made mistakes and this was one of them. The difference, they tell us, is this:- the Muslim has to fear God and work hard to earn salvation but the Christian does not fear God and is saved by faith without works. But that is not what Jesus taught. He taught obedience to the commandments of God (Matthew 7:21-23. See also James 2:20 and Galatians 6:7-8). Obviously these differences are all untrue.

However, it is necessary to point out that Allah's love is unconditional in so far as His Benevolence is concerned because everything exists because it is supplied with what it needs to exist. It is conditional in the sense that good is rewarded and evil is punished. That is to say love is then defined by the results. But even punishment has the effect to deterring from what is harmful and reward has the effect of attracting towards what is good. Both are signs of the goodness and love of Allah. People do things that are harmful to themselves. As the Quran says:-

"Say: O mankind! There has come to you the Truth from your Lord, and he who is guided by it, his guidance is only for his own soul; and he who errs, errs only against it; and I am not a warder over you." 10:109 Also 17:15

"Whatever befalls you of good (O man) it is from Allah; and whatever befalls you of evil it is from your own soul. We have sent you to (instruct) mankind as a Messenger, and Allah suffices for a witness." 4:79

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36 - Nature of the Quran

"W.I." wrote:-

Muslims claim that the Quran is not just a human literary masterpiece, but a divine literary miracle. But this claim does not square with the facts. In fact the Quran which we have in our hands contains obvious grammatical errors which are plain to see for all who know Arabic.

The First Error In 5:69 "Surely they that believe, and those of Jewry, and the Sabaeans, and the Christians, whosoever believes in God and the Last Day, and works righteousness - no fear shall be on them, neither shall they sorrow." ..... and so on to ten errors.

Comment:-

There are too many errors in this attempt to prove that the Quran is not inspired and not miraculous. The main one is that the critic assumes certain standards of his own from which he makes the judgements.

The Quran was written down as uttered, but there were no punctuation marks in the original writings. These were added later. Nor was it originally compiled into a book. When it was compiled into a book the verses were not arranged in the order in which they were revealed. This is because the revelation took place according to the circumstances to which they were relevant, but once the whole was revealed all the circumstances were also complete. When, therefore, we speak about the Quran being preserved and perfect this cannot refer to the physical book as found today.

The Quran is not a book of paper and ink, but a recitation. Several different modes of recitation were approved of. Even here, it refers not so much to the meaning of the words but to the effects, and beyond that to the fact that it is part of the Preserved Tablet - i.e. it is a part of the Blue Print on which the Universe was created. The implication is that the original impulse from which the Universe developed made it inevitable that it should arise as a force at a certain historical stage. It is a reminder of creation. It causes resonance deep in the minds and spirit of sensitive readers or listeners. As the Quran itself points out:-

"Allah has revealed the best of announcements, a Scripture self-consistent in its various parts, repeating, whereat do thrill the skins of those who fear their Lord, so that their skins and their heart soften (or become pliant) to the remembrance of Allah. Such is Allah's guidance, wherewith He guides whom He wills; and as for him whom Allah sends astray, for him there is no guide." 39:23

The fact is that it is the Quran which is responsible for the rapid spread of Islam from a single man, Muhammad (saw) to the many millions which now exist. Note that unlike Christianity, Islam does not have a priesthood and an organised Church. What keeps the Muslims together? What motivates them? What has preserved the Arabic language? It is only the Quran. There is no book like it.

Because the Quran is unique and is itself taken by Muslims as the standard by which other things are judged, the writer makes a blunder when he tries to judge the Quran by using extraneous standards. In particular, as poetry does not have to follow the rules of prose, so the Quran which is concerned with effects on human beings, does not have to follow the rules of either prose or poetry. Since it has a developmental function, no one should expect that they can already understand the Quran without undergoing an appropriate discipline.

Recently, I came across a scholar of the Quran who, because he could not understand a particular verse, recommended that it should be changed slightly to give a meaning which made sense to him. Having done this, it seems, he decided that his amendment was the correct version. This led to the conclusion that the Quran must have been tampered with and altered. It did not occur to this gentleman that perhaps the verse was put in the Quran because it made perfect sense! Clearly, he ignored the verse:-

"Those unto whom We have given the Scripture, who READ IT WITH THE RIGHT READING, those believe in it." 2:121

And he did not even bother to follow the instructions given in the Quran regarding how it should be read.

Since the purpose of the Quran is spiritual development, the events and stories in it are related from a particular angle to facilitate this. It should not be expected that they should be word for word the same as in the Old Testament or in historical records. Nor can it be said, as some people have claimed, that the Quran has simply copied these stories and made some mistakes in doing so. Truths can be seen by different people, repeated and stated in different ways.

It is also necessary to understand what the Prophet Muhammad (saw) said about the Quran:- It has 7 modes and the verses have an inner and outer meaning, and that they are concise, containing concentrated meanings. It follows that it is these features which must be catered for in the wording and not just grammar and other irrelevancies.

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37 - Comparing Jesus & Muhammad

"S.L." wrote:-

Why not compare Jesus and Muhammad. Both men did have things in common, and things that were different. I believe that Jesus was by far a much more superior person.

Answer:-

If I bring up a point which appears to go against your opinion that Jesus is a far superior person than Muhammad, then you will reject it as an attack on Christianity. You want to isolate the persons from the context, the situation, the times and place with respect to which they had their missions. However, I will mention some differences for the sake of other readers, though the resemblances are much more important:-

Jesus came to teach the Jews; Muhammad came to teach all the people of the world.

The mission of Jesus was only Spiritual. The mission of Muhammad was much more extensive. He was a spiritual leader as well as a political one since he also founded a nation just like Moses, but unlike Jesus. Muhammad was also a social reformer, a military leader, an Orator, and the head of a State. Jesus was none of these.

It could be said that the mission of Jesus was aborted when he was apparently crucified and died. Therefore, he is to return to complete it. Muhammad, like Jesus was persecuted in Mecca, but when he fled to Medina (his disappearance from Mecca is equivalent to the disappearance of Jesus) and this is where the second phase of his mission began as one who was trying to establish the Kingdom of God on earth. This is equivalent to the expected second phase of Jesus' mission. Indeed this was predicted by Daniel (the Stone which came down from the mountain and destroyed the figure representing the earthly empires). It is necessary to observe that unless an appropriate social system is created the spiritual life cannot be led by people. Both Moses and Muhammad understood this.

As for their personal lives:- Jesus was unmarried. Muhammad did marry and led a domestic life. If one were to follow Jesus then human life would become extinct. It is unlikely that the celibate person can understand the needs and problems of the married person with a family. This again shows that the life of Muhammad was a much more complete and balanced one.

They had different personalities and dealt with the situations they were faced with according to God's guidance. The situations they faced, the times, place and people, were different and it is, therefore, impossible to judge whether one would have dealt with that situation in a manner different from the other. Indeed, asking this question is probably a kind of blasphemy because we believe that God sends the appropriate person for each situation.

However, Muslims recognise that God sends each of his messengers with a particular mission and from this point of view we make no distinction between the messengers. We do not, therefore, say that Muhammad was superior to Jesus, though on this earth it appears to be so. The Quran tells us:-

"Verily, those who disbelieve in Allah and His Messengers and desire to make a distinction between Allah and His messengers, and say: We believe in some and disbelieve in others," and desire to take a midway course between the two, these are the disbelievers, and We have prepared for disbelievers shameful woe! But those who believe in Allah and His messengers, and who do not make a distinction between any one of them, to these Allah will give their wages, for Allah is Forgiving and Merciful!" 4:150-152 Also see 2:136, 2:285, 3:84

However:-

"Of these Messengers, We preferred some above others. Of them are some to whom Allah spoke; and We have exalted some of them by degrees; ; and We gave Jesus, the son of Mary, manifest signs, and strengthened him with the Holy Spirit." 2:253

"And your Lord is best aware of all who are in the heavens and the earth. We preferred (or bestowed on) some of the prophets more (and different gifts) than on others, and to David did We give the Psalms." 17:55

This is the Islamic position, and all other opinions or ravings to the contrary make not a jot of difference.

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38 - Main features of Islam

Question:-

What would you say are the main and distinctive features of Islam?

Answer:-

The features of Islam which need to be emphasised appear to me to be the following:-

(1) That Allah is supreme, the Creator, Lord and the source and goal of all powers, values and guidance. His Word, given to us through revelation to Muhammad (saw) is the Quran. Muslims judge all things by the Quran alone. However, there is a distinction between the Quran and the interpretation of it by man. We are guided to the correct interpretation by Allah (through prayer and obedience), by the interpretations and applications, the Sunna, of the Prophet, by the use of our intelligent faculties given to us by Allah, and my mutual consultation and agreement between righteous Muslims (i.e. those who abide by the above rules.)

(2) The Quran is not a compulsion but a reminder of creation and a guidance for those who want to walk straight. (2:256, 81:27-29). But this cannot be done without the will of God and God does not guide miscreants. We do good or evil only to benefit or harm ourselves.(41:46). Guidance implies that there is a degree of flexibility, and it refers to real situations in which a degree of flexibility is built in. There is, for instance, no flexibility in the fact that if you slit a persons throat he will die. Therefore, there are no guidelines about this. But you may take poisons between certain quantities without actually dying.

(3) We ought not to follow anything of which we have no knowledge, and also that we ought to avoid speculation and arrogance. (17:36-37 10:37 but also 6:107)

(4) The central feature of Islam is Unity (Tawhid). This refers to all things and all aspects of life:- Reality, Knowledge, Individuals, Society, Thought, Motivation, Action.

(5) The vicegerency of man. Man is an agent of Allah with a purpose and he has been given the appropriate guidance, the instructions and faculties.

(6) That the Quran contains things which are Universally true, but also some things which were specific to a certain place and times and people. That the Hadith contain the applications of the Quran for a certain place, times and people. These two things must be differentiated. However, the specific things may be an EXAMPLE of something which is general and, therefore, still applicable in a modified form adapted for the new conditions.

(7) The purpose of religion is spiritual development. This is the purpose of the doctrines, practices and institutions. These can only be judged according to whether or not they fulfil this purpose. In different ages and places different ones were required. To make the means into an end is Idolatry. Islam is not against material wealth or technological and scientific progress but these are also means to a spiritual end, and at least should not obstruct that aim. Inner spiritual excellence will produce as a side effect economic, political and cultural greatness, but the reverse is not true.

(8) That a person is not condemned for a particular sin but that he is judged on the balance of the good and bad deeds. This is because each deed modifies the person who does them for good or bad, and the good and evil deeds can, therefore neutralise each other.

(9) But because people are inter-dependant, a social structure has to be provided which facilitates this development. The Economy, in its turn ought to serve the society. Man is here to learn but he is also here as a vicegerent to fulfil some cosmic plan. Life in the world itself provides all the opportunities and materials required for human development. Though Islam is not against material and worldly gains (5:87) the verses 2:200-201 require us to pursue what is GOOD both in this world and the Hereafter. The condition of the person in this world when he dies will be his condition in the hereafter. The life of this world is described as being mostly the pursuit of illusions, rivalries, games and pastimes. (2:86 3:141-142, 3:145, 6:32, 42:20,36, 57:20)

(10) According to a Hadith, the angel Gabriel came to question the Prophet about his religion. It is then that he answered by naming al-Islam as the 5 Pillars, al-iman as the articles of faith and al-ihsan as the cultivation of the awareness of Allah. However, there is nothing in this to say that it is a full description of Islam as found in the Quran. We find a number of legal as well as ethical and spiritual instructions - e.g. control of anger, forgiveness, justice, compassion, truth, retaliation, repaying evil with good, treatment of murderers and thieves, managing resources, avoiding usury and gambling, dietary laws, dealing with enemies and so on. Perhaps all this should be re-summarised in a concise and memorable way.

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39 - Main Problems among Muslims

Question:-

Muslim nations are weak and backwards in many respects. What do you think is the problem?

Answer:-

According to my analysis, the Muslim world suffers from the following inter-dependant problems:-

(1) Sectarianism which divides, causes conflicts and wastes energy. This is the result of clinging unthinkingly to dogmas based on partial knowledge and to personalities.

(2) The inability to form organisation, to co-operate and form agreements, to reconcile unity of purpose with diversity, individuality with community solidarity. Therefore, unless external force is exerted to regiment them they tend to fall apart into conflicting sections. But the use of external compulsion is un-Islamic.

(3) Most people have become conditioned, habituated, weighed down by tradition and have lost the use of intelligence. They spout verbal formulae but there is no experience to back them and no action.

(4) Idolatry - fixations on numerous things less than Allah, including personalities, objects, dogmas, rituals, places etc.

(5) Relatively primitive behaviour in that motor and emotional reactions and hysterics are much more common than reason, intelligence or inspiration

(6) Ignorance, especially lack of knowledge and understanding of the Quran or gross misinterpretation, superficial interpretation and non-application. Also ignorance of the knowledge acquired by the rest of the world.

(7) There appears to be a lack of a sense of purpose, goal, direction or a self-image. To illustrate:- The Americans have the American dream and most of them think of themselves as entrepreneurs and innovators striving to make progress. Science and technology, especially with aim of Space Travel and colonisation appears to animate many. There does not appear to be anything animating Muslims except the few who are striving to revive an Islamic State or Civilisation. In fact, the Quran does provide a most comprehensive self-image and goal in the notion of Vicegerent.

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40 - Jesus in Christianity & Islam

"OV" wrote:-

You wrote: Jesus said: "And this is Eternal Life that they might know THEE THE ONLY TRUE GOD and Jesus Christ whom Thou has sent...while I was with them in the world I kept them in THY NAME..." John 17:6,12

I believe this, do you accept Jesus Christ and want to be in Him?

Answer:-

I do not know about you but most Christians I know of worship Jesus not the Father, and Christianity is about Jesus while Jesus taught us about God - two different things entirely. Certainly I accept Jesus as a Messenger of God as he affirmed in John 6:38, 8:28 and 12:49. So do all Muslims, but they do not believe in Christianity.

I would have thought that if you believed Jesus then you would have recognised the validity of the Quran, because it contains the same teachings as those of Jesus. But as you do not then I doubt that you are a follower of Jesus.

"OV":-

You quoted Jesus as saying: "Why callest thou me good. There is NONE GOOD SAVE ONE, THAT IS GOD." Luke 18:19

I believe this, do you? Do you read further, and do you follow Jesus Christ as said in verses 22 and 28?

"Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me…..Then Peter said, Lo, we have left all, and followed thee."

Answer:-

I believe this, but I think you, like most Christians, are paying only lip service to this. You think Jesus is God. As for verses 22 and 28, do Christians sell all they have and distribute it to the poor? I do not understand the verses as naively as you - we are required to detach ourselves (not identify ourselves) from worldly possessions because they are not part of ourselves. But they can be useful. As Jesus was teaching not his own doctrine but that which he received from God and this is the same as taught by Muhammad, then yes, I do accept and try to follow Jesus and all the Prophets.

"OV":-

You wrote quoting Jesus: "I ascend unto my Father and your Father, and unto my God and your God." John 20:17

I believe this, do you? And do you believe the consequences as showed in verse.28?

"And Thomas answered and said unto him: My Lord and my God."

Answer:-

Yes I believe this also. But verse 28 says that Thomas called Jesus My Lord and my God. That is not a consequence of what Jesus said and they are not the words of Jesus. It is a report by John and it does not tell us what Thomas meant. You have given it a literal meaning. But if you do then it contradicts everything Jesus said. And if you believe it then you are elevating speculation above the words of Jesus. This is not acceptable to any Muslim or right minded person. Thomas may simply have made an exclamation of recognising the work of God. As Muslims say "Subhan Allah" when they see something remarkeable.

"OV":-

You quote several verses in the New Testament showing that there is only one God, e.g. "There is but one God, the Father." 1 Corinthians. 8:6

I believe this, do you? And you missed something or snipped something away of the verse, the verse is complete: "yet to us there is one God, the Father, of whom all things, and we for him and one Lord, Jesus Christ, by whom are all things, and we by him".

I believe this verse, do you? And do you accept the consequence?

"For there is one God and one mediator between God and man, THE MAN CHRIST JESUS." 1Tim 2:5

Answer:-

If you believe that there is only one God, the Father, then you are no Christian but a Muslim. Or perhaps you are a Jehovah's Witness - they are closer to the truth.

Yes, at the time when Jesus was teaching he was the only mediator. Note that the verse says: "THE MAN JESUS CHRIST", not God. Note also:-

"Whosoever shall speak a word against the Son of Man it shall be forgiven him; but unto him that blasphemes against the Holy Ghost it shall not be forgiven." Luke 12:10

Meditate on this. The phrase "Son of Man" refers to a Prophet, in this case Jesus. The Holy Ghost, also called the Spirit of Truth is that which informs and leads all Prophets - it also descended on Jesus after his baptism.

"OV":-

But do you also believe the verse "And lo a voice from heaven, saying: This is my beloved Son, in whom I am well pleased" Matthew 3:17?

Answer:-

Verse 3:17 are not the words of Jesus but of Matthew. However, we know what "son of God" means from Romans 8:14 and John 1:12 and John 3:5-6. - "Those who are led by the Spirit or Word of God." Note that verse 16 tells us that it happened after the Spirit of God descended on Jesus and Luke 3:23 tells us that Jesus was then 30 years old.

Therefore, yes, I believe it also.

So if we both believe the same things, attacks on Islam are futile.

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41 - Interpretations and thinking.

"J.J" wrote:-

You have based your entire position and answers on your INTERPRETATION of the Holy Revelations of the Quran. Tell me please just where does the Quran give even the slightest hint that you (or any one) may interpret it?

Comment:-

Are you saying that we ought not to understand the Quran? Was it sent for no purpose? Certainly the Quran tells us to think and meditate on the Quran. E.g 4:82, 23:68, 34:46, 38:30, 67:10 etc.

We have the Quran and we have an experience of the Quran and we have interpretations of the Quran. The three are not the same thing. I have previously made it clear that the study of the Quran by textual analysis as is the habit of scholars, both Muslim and non-Muslim, have a limited value. The Quran was originally a recitation where sound and rhythm are also important, and should not be mistaken for the object made of paper and ink. The experience of the Quran is more important, and the understanding which comes in this way is superior. Unfortunately, this mode of understanding is not open to non-Muslims, and it must not be expected that the opinions of the Muslim and non-Muslim will coincide. However, the highest form of understanding comes from direct gnosis of the Quran, by revelation from God as the Quran tells us, available only to saints or sincere devoted people.

"Nay, but it (the Quran) is a clear revelation in the hearts of those who are endowed with knowledge, and none deny Our revelations save the wrongdoers (or unjust)." 29:24

All the articles on Islam on this news group and everywhere else in the world are interpretations. The same applies to all articles on the Old and New Testament, and, from the Islamic point of view, to much of the New Testament itself - the Gospels and letters are mostly interpretations of what Jesus said and did.

We are required by the Quran to study the Quran and exercise our faculties and seek knowledge. There is no point in the Quran if we are not to try to understand and apply it. (17:36, 6:107, 32:9, 47:24, 4:82, 6:50, 7:179,203, 8:22-24, 11:24 13:19, 8:22-24, 9:124-125, 20:114 23:68, 25:44, 29:43-44 16:75-76, 34:46, 36:62-63, 38:29, 67:10)

The following idea or similar occurs in the Quran numerous times:-

"Thus Allah makes His revelations unto you, in order that you may give thought." e.g. 2:266, 3:118, 10:24, 16:12 & 13, 21:10

Neither conjecture (speculation, guesswork, fantasy), 2:170, nor conditioning (tradition, habit),53:28, nor prejudice (preconceptions), 12:105, can replace Aql. Understand also 12:106 in this connection.

What we must not do is to mistake our opinions for the word of God. Doing this is certainly sin and creates sectarianism. The punishment for this is the resulting conflict and stagnation. But you cannot possibly deny that those who study the Quran and practice Islam are much more likely to understand the Quran than those who do not or do so little. I have repeatedly tried to make it clear that the purpose of my articles is only to convey as much as I understand, inviting comments and amendments. You are free to accept or reject or ignore anything I say. But if you wish to develop your own understanding then my articles might be helpful.

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42 - Striving

"S.R.":-

I think there is a more fundamental definition and purpose of Jihad within spiritual Islam - "the best Jihad is the one with your own self". This seems very profound and strangely mirrors some thoughts from Hindu culture. Can someone elaborate on this?

Comment:-

The word Jihad means "striving" or making a deliberate conscious effort.

Some literalist Muslims think that the word has only been used in connection with an armed struggle against pagans who attacked the Muslim community. There are a number of words for war in Arabic, but the Quran uses one with a much more comprehensive meaning. The Prophet (saw) himself did not restrict the meaning of the word in this way. An examination of the Quran shows that we are required to strive in all sorts of other ways also. If then, we wish to go by what the Quran teaches rather than by a particular application of the word, then we come to the following:-

It has three aspect - (i) a negative one, to get rid of something, (ii) a positive one to establish something in its stead, and (iii) a balancing one to maintain and preserve what is good. We can call these Fana (annihilation) and Baqa (coming into existence). We may also call these "death" and "resurrection". The death spoken of here is death to the worldly life of ambition, greed, pride, rivalry, anger, lust, envy, stupidity, ignorance and cowardice etc. Resurrection refers to the re-activation of the divine spirit within oneself which has become dormant, and thus to the re-establishment of the attributes of God, namely compassion, wisdom, ability, mercy, truth, confidence and so on.

There are three kinds of Jihad:-

(1) The inner Jihad which takes place within one's own mind or psyche and is an attempt to control one's own behaviour.

(2) The middle Jihad within the community or society, against immorality, crime, delinquency, injustices, oppression etc. Other things such as alcoholism, drug abuse, usury, gambling can also be included.

(3) The outer Jihad which concerns the defence of Islam and the Muslim community against attack, but does not include aggression or initiating wars. Even this need not be military in nature, but could be diplomatic, economic, political, or ideological. Though Islam is not a missionary religion in the Christian sense, the Muslim is required to spread Islam by demonstration and teaching Islam to others who want to know. But this cannot be done by devious means and to those who are not receptive.

It is also possible to include other things such as:-

(4) Actions against ignorance, poverty, disease and pestilence.

(5) The establishment of Educational systems that promote correct thinking, motivation and action.

(6) The removal of cruelty and misuse of animals.

(7) Action against the destruction of the ecological system, pollution of the environment, adulteration of foods, wastage of resources. Actions to preserve and enhance the environment.

Since God sent prophets to all peoples, then it is not unlikely that Hinduism or any other religion, may also contain some of these ideas.

"A.S" wrote:-

We do not take our definitions from the dictionary, or from an obscure Hadith, but from the Quran. All the scholars of Islam agree that Jihad means the battle against the enemies of Islam.

Comment:-

"O man, follow not that whereof you have no knowledge. Lo! The hearing and the sight and the heart - of each of these it will be asked (to give an account). And walk not in the earth exultant..." 17:36-37

"Seest thou not how Allah coins a similitude: a goodly saying, as a goodly tree, its roots set firm, its branches reaching into heaven, giving its fruit at every season by permission of its Lord? Allah coins the similitudes for mankind in order that they may reflect." 14:24-25

Let everyone who will, meditate on these and come to their own conclusion under the guidance of Allah. Look up all the verses in the Quran where striving is mentioned.

"A.S.":-

I know that the scholars of Islam are right, otherwise I would not follow them.

Comment:-

Can you tell me how you know that the scholars are right if you do not know that which they are saying is right? Is it not much more likely that you have completely misunderstood them? You have selected your scholars. Perhaps you have chosen to follow those whose opinions confirm yours and those are the ones you call scholars.

"A.S":-

My point was that I am not doing the same thing as the innovators, i.e. they are writing articles which challenge the interpretation of Ahle Sunnah, whereas I am simply presenting the Islamic position as explained by the scholars, with (insha'allah) only minor errors.

Comment:-

Can you tell me which scholars you are following and why? Why have you ignored others, or do you not know about them? Have you ever considered that:-

(1) Though the scholars of the past probably had a function in the conditions which existed in their times, times have changed and new scholars with fresh minds are required for the present day. These new scholars may understand things better according to the experiences under modern conditions than things were understood in past or old scholars are understood today, owing to increase in knowledge and education.

(2) The present stagnant condition of the Muslim world may be because the Muslim slavishly follows the past scholars without understanding and this is what squeezed the life and spirit out of Islam and made it into an empty shell. Did not the Prophet predict the degeneration of the Muslim communities because people would cease to understand Islam?

(3) Is it not obvious from your reading of the Quran that it is the guidance of Allah which will make you understand the Quran and not the scholars?

(4) Are you convinced and do you wish to convince others that the Quran does not teach that people should strive to remove the evil within themselves and cultivate the virtues. Have you read verses such as:-

"O ye who believe! Be mindful of your duty to Allah, and seek the way of approach unto Him, and STRIVE in His way in order that you may succeed." 5:35

"And STRIVE for Allah with the endeavour which is His right (the true Jihad. He has chosen you and has not laid upon you in religion any hardship - the faith of your father Abraham. He has named you Muslims of old times and in this book, that the messenger may be a witness against you, and that you may be witness against mankind. So establish worship, pay the poor due, and hold fast to Allah. He is your Protecting Friend. A blessed Patron and a blessed Helper." 22:78

"As for those who STRIVE in Us, We surely guide them to Our paths, and lo Allah is with the good." 29:69

(5) If you try to impoverish the Quran by confining the meaning of words in the Quran to particular cases only, has it not come to your notice that others have done exactly the same in order to create some very bizarre doctrines. There is, for instance, those who think that whenever the word "righteous" is used in the Quran it always means Ali and his descendants. Others think that the NAMES taught to Adam (2:31) refers to the 12 Imams. There are other examples of this kind.

"A.S.":-

There is no doubt that a great part of the Quran is about fighting the infidels, idolaters and disbelievers.

Comment:-

We also have the following verses:-

"We have enjoined on people kindness to parents; but if they STRIVE to make you ascribe partners with Me that of which you have no knowledge, then obey them not..." (29:8; also see 31:15)

"So obey not the rejecters of faith, but strive against them by it (the Qur'an) with a great endeavour." (25:52)

"And STRIVE for Allah with the endeavour (JIHADIHI) which is His right. He has chosen you and has not laid upon you in the DEEN (religion) any hardship..." (22:78)

"And whosoever STRIVES, STRIVES only for himself, for lo! Allah is altogether independent of the universe." (29:6)

"Lo! Those who believe, and those who emigrate (to escape persecution) and STRIVE in the way of Allah, these have hope of Allah's mercy..." (2:218)

"Or did you think that you would enter Paradise while yet Allah has not determined those of you who really STRIVE, nor those (of you) who are steadfast." (3:142)

"As for those who STRIVE in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers." (29:69)

"The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but STRIVE with their wealth and their selves for the cause of Allah. Such are the truthful." (49:15)

It can be asserted that Islam IS "Striving in the way of Allah".

There appears to be a plot to reduce the meaning of the Quran. Instead of reducing the teachings of the Quran from the general to the particular, you could have tried to see the general in the particular. It is true that the Quran sees life as a struggle between good and evil. Indeed, even from the Biologists point of view evolution is the result of struggle in which the better characteristics survive and the bad ones are annihilated. But this cannot mean it is a struggle against evil people. If this was the case then Islam would be a struggle against most Muslims and there would have been no effort to teach and convert. But the Quran does not merely teach an armed struggle against enemies, but also making treaties, brotherhood, forgiveness, benevolence and mercy, exhortation to virtue and avoidance of evil, greed, lust, pride and wastage, self-control, the pursuit of justice and of knowledge and wisdom. Is it not the case that the Quran accuses the people of the scriptures of exaggerating certain aspects and ignoring other aspects of their faith? Are you not doing the same? One does not merely tell lies by inventing a falsehood, but also be selecting some truths while suppressing others, thereby distorting and deceiving others and oneself.

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43 - Proof of God-3

"A.B." wrote:-

Some people believe in God and others do not. Why is this if there is proof for God or there is no proof for God?

Answer:-

We do not only rely only on personal experience for our knowledge, but also on the information others give us, and on logical and scientific procedures. People differ in the kind of experiences they have and their knowledge and ideas. They also differ in their capacity for perception, reasoning, interests, motives, virtue, ability, and the kind of actions and efforts they make. Not everyone has the experience of the presence of God and though there are many who report that they do have such experiences including wise men, saints and prophets, many remain sceptical and require proof. Some never look at evidence or malke the necessary effort to understand because they are not interested and their motives drive their attention elsewhere. The Quran points to several things as signs of God. Among these are the following:-

(1) Order, harmony and regularity in the Universe.

(2) Creation and death, change, the coming into existence of things and their disappearance.

(3) The inter-relationship between things, and the unity behind all diversity.

(4) Human faculties for awareness and thought.

(5) The arising of Prophets, Messengers, Scriptures and Religions.

We can examine these from the scientific point of view.

(1) From the scientific point of view there is nothing miraculous about change given that (a) something (matter, energy) is conserved in the change and (b) the change is brought about by an external force and is proportional to it. Energy is defined as motion, and matter is defined as mass which is the same thing as inertia (resistance to change). Einstein discovered that mass and energy are interchangeable by the formula E=MC^2. Thus conservation of mass can be reduced to conservation of energy. But there are two kinds of energy - kinetic and potential. Kinetic energy is seen in the motion of a thing, and if this motion disappears then it is said to be transformed into potential energy which refers to the internal strain. This can be seen in a pendulum which swings from a position of maximum speed when the bob reaches the bottom to the point where it becomes stationary at the two ends of the swing. Kinetic energy is transformed into potential energy and back again. Most of the things we study have a structure and potential energy can be regarded as connected with structure. A great amount of energy is locked up in such structures. The structure is defined as the information contained in the object. One could, therefore, say that information, energy and mass are all inter-convertible and something X is conserved whenever changes take place. But these changes are merely surface phenomena or forms (motion, resistance and order in space, time and intensity), making no difference to the substance X. We do not see the substance but only the form.

If now we take the Universe as a whole and define it as all that exists, then we cannot have an external force and the total amount of X is fixed. Either we must attribute the changes in it to something outside the Universe or else we must suppose that X is not as dead as we supposed but is capable of spontaneously causing changes. Everything which actualises must already be a potentiality in X.

(2) Consider an ordered or regular series of numbers 1, 2, 3, 4 ..... There could be a number of disordered or irregular series of numbers 1, 2, 4, 1 ... or 1, 1, 4, 3 .... or 3,2,5,1 .... and so on. In general, for every ordered series there are a great number of disordered series. If then things were left to chance alone and all particles were free to associate in any way they liked at every moment, then the likelihood of an ordered series emerging and persisting is small compared to the number of disordered series which could arise. It is necessary to postulate the existence of a cause if an ordered series or system arises and persists.

(3) We know things because they affect us, are related to each other and have certain common features which we recognise as well as differences. When things are inter-connected then they form a system and they have a common origin. If they are not inter-connected then there is no way in which one system can be aware of or respond to another. There is no communication between them. They do not exist for one another. The Principles of Conservation (e.g. of matter and energy) mentioned above also relate to the unity behind the diversity. Life is not possible without them, neither thinking nor controlled action. This is because without them things could come into existence and disappear without cause or reason. Re-cognition requires repeatability or persistence of phenomena.

Something fundamental must exist in relation to which all other things can be explained but which cannot be explained in terms of anything else but must be taken for granted. We call that fundamental Reality Allah. As all things derive from this then it is also the source of Truth and Goodness.

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44 - Muslim World Organisation

Suggestion:-

I wonder whether any one in your organisation would be willing to undertake the following proposal:-

Proposed World Umma Organisation or Movement

It is intended to create a World Wide Muslim Organisation using the Internet which will by-pass present political, commercial, cultural powers and sectarian divisions as follows:-

(1) There will be a centre where all Muslims willing to join the world Umma Movement will register their names. They will be given a membership number and a set of rules and privileges. These numbers will act as a passport giving them access to the Internet site for this organisation.

(2) The world will be divided into 7 zones - Zone A, Zone B etc. The sizes of these zones will vary but they will be more or less equal as to the population of Muslims in each zone.

(3) Muslims in each zone will be contacted by e-mail in order to encourage them to find Muslims willing to register their names in the World Umma Movement. These do not need to be computer owners or have their own e-mail facilities. But they ought to have access to someone who has such facilities and who is willing to transmit ideas, suggestions, information to and from the internet to these members.

(4) As membership of a group grows then when it reaches say 150, it will split up to form 2 groups which need not be equal. A group should have a minimum of 50 members and a maximum of 150.

(5) If the number of members ML1 becomes large enough then they may split into several sub-groups which may each concentrate their attention on one or more topic. Any ML1 can be a member of more than one sub-group. The same applies to the higher organisations

(6) At Level 1 of the organisation every average of 100 members known as Members Level 1 (ML1) will form a group, known as Group Level 1 (GL1). The purpose of the group is to discuss all matters of relevance and interest to the members of the group, to make practical suggestions and to find ways and means of implementing them. It has an educational function. It functions like a News Group on the Internet, except that it is open only to Muslims. The matters for discussion can be civil, social, political, economic, financial, legal, environmental, cultural, academic or spiritual. It can direct trade between members or collect cash to finance projects and so on. Cash could, perhaps, come from a membership fee. They will also elect a leader or representative, known as ML2, and a few advisers to the leader.

(7) At Level 2, every average of 100 representatives, known as Members Level 2 (ML2) will form a higher group, known as Group Level 2 (GL2). The members of this group discuss all maters of relevance and interest to the groups they come from. They too can make practical suggestions and find ways and means of implementing these, and set up various projects. They pass information from and to the members of their GL1. This group also elects its leader or representative, known as ML3 and advisers.

(8) At Level 3, every average of 100 ML3 will form a GL3. Their function will correspond to that of the ML2 but appropriate to Level 3. They will elect a leader or representative, known as ML4, with advisers.

(9) At Level 4, every average of 100 ML4 will form a GL4. Their function will correspond to that of the ML3 but appropriate to Level 4. There will be a GL5 within each of the 7 Zone consisting of 5 representatives from each of the GL4s.

(10) The global organisation is GL6 consisting of 10 members from each of the 7 zones. This constitutes the Islamic Shura. It should, in time, be capable of making all Muslim communities independent and self-sufficient without any political upheavals. Although it by passes all existing political and commercial institutions, it can become powerful enough to influence them all and even replace them. It chooses a Leader with a committee of 6 Advisors which constitutes a Cabinet of 7. This is the highest Authority, GL7

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Contents……….Discussions-3