FAITH (In the Light of Al-e-`Imran, 3:190-195)

 

Among the most prominent factors leading to the continuing decline of the Muslim ummah is the shift of emphasis among the Muslims from metaphysical pursuits to material concerns. The modern Muslim intellectuals spellbound by the material progress and dazzling exterior of the western civilization and dismayed by the inability, indeed the sheer refusal, of the `ulama to counter the western philosophical onslaught sought to uplift the Muslims from their woeful predicament and prescribed the medicine of modernization. The process of modernization is rooted in scientism the belief that the Ultimate Reality can only be arrived at via the scientific method of investigation. The scientific method is limited to the sensorial, material realm and denies, or at least is skeptical of, the spiritual, metaphysical dimension of life.

The belief in scientific and practical negation of a supra-physical realm is part and parcel of all modern western thought and pursuits. This syndrome inevitably affected the thought-pattern of modern Muslim thinkers who looked towards the West for inspiration. Come the present age, the syndrome of modernization, coupled with the ubiquitous presence of everything western in Muslim countries, has unconsciously and subliminally invaded the minds of the masses as well. This has resulted in either a form of disbelief, skepticism or an irrational, blind belief in the metaphysical truths asserted by Islam.

The rise and decline of the Muslim ummah is tied to its relation with and adherence to the injunctions of Qur’an and Sunnah. The focus of the Muslims’ intellectual pursuits must once again shift towards these two fountains of true knowledge. For this, it is essential that the Muslim masses, and their intelligentsia in particular, must acquire a conscious conviction regarding these metaphysical truths. This is because the foundation of Islam rests upon the belief in certain transcendental, unseen, intangible truths. Hence,unless and until the Muslims, especially their intelligentsia, undergo the prescribed shift of emphasis from the material to the metaphysical, the dream of redeeming the woes of Muslim Ummah cannot be realized.

The present treatise discusses the synthesis of faith within the Qur'anic paradigm and the Qur’anic mode of reasoning for recognizing the existence of God and the role of the human intellect in this pursuit. The treatise is a translation of an Urdu booklet titled `Aql, Fitrat Aur Iman, which is based on the sixth lecture of a series of lectures entitled Muntakhab Nisab, delivered by Dr. Israr Ahmed. We hope that the treatise paves the way in stimulating the hearts and minds of the modern Muslims towards the Book of Allah (SWT) and aids in turning their attention to the real remedy of our malady – the acquisition of conscious faith as outlined in the Qur'anic discourse.

GENERAL OBSERVATIONS

The Augustness and Excellence of the Passage The passage of present discussion spans ayahs (verses) 190-195 of surah (chapter) Al-e-`Imran. This passage is of particular significance for it outlines the Qur'anic mode of reasoning as it relates to the synthesis of iman (faith). The excellence of this passage is indicated by the fact that the Prophet Muhammad (SAW) had an especial fondness for these ayahs. It would suffice to quote two hadiths (sayings of the Prophet) to convey the excellence of this passage:

“Abdullah bin `Umar once inquired of Aisha (RAA):’O Mother of the Faithful! Tell me something about the Prophet (SAW) which was most dear to you.’ She replied, ‘Everything about the Prophet (SAW) was endearing and charming. However, as you have enquired, I will convey to you an incident. One night the Prophet (SAW) came to me (to spend the night and after a while), he asked me, ‘O Aishah! Permit me to worship my Lord tonight.’ I replied, ‘O Messenger of Allah! I fancy your company but that which is beloved to you is even more beloved to me. You have my permission.’ The Prophet (SAW) then stood in prayer and began to weep to the point that his beard became drenched with tears. Then he made a long prostration and during this time he kept weeping so much so that the place of prostration became drenched with tears. Then he lied down (after prayer) but his weeping continued until it was dawn. At this time Bilal (RAA) came to inform him (SAW) of the morning prayer and upon seeing the Prophet’s condition, tried to cajole him: ‘O Prophet (SAW) for what reason do you weep? Even if you have committed a mistakethen Allah (SWT) has already forgiven all your mistakes.’ To this the Prophet (SAW) replied, ‘O Bilal! Why would I not weep when my Lord has revealed tonight these ayahs upon me.’ After this the Prophet (SAW) recited: ‘Behold! in the creation of the heavens and the earth and the alternation of night and day there are indeed Signs for men of understanding…‘” [Quoted in Al-Tafseer al-Kabeer]

In another hadith Ali (RAA) relates:

It was a routine of the Prophet (SAW) that whenever he (SAW) woke up for night prayers he (SAW) would

recite these (same) verses.  [Quoted in Al-Tafseer al-Kabeer]

These two narrations indicate that the Prophet (SAW) had a strong penchant for the ayahs under discussion. The Theme of the Passage: Synthesis of Faith The theme of this passage is the synthesis of  iman; that is, how does  iman come into being? What is the mutual relation among the three main articles of iman –Allah (SWT), the Hereafter and the Prophets? What is the Qur'anic mode of argument regarding iman? What is the Qur'anic approach towards the confirmation of the life Hereafter? What are the practical manifestations of iman once it takes root in a believer? These are all important questions that lie at the heart of the Qur'anic discourse, for iman is the very foundation of Islam. Therefore, before proceeding on with the piecemeal analysis of the concerned passage, let us discuss a few basic points pertaining to the subject of iman.

Some Basic Points Regarding Faith

Faith is essentially to believe in certain metaphysical, unseen realities. It lends itself to two levels: verbal attestation and heartfelt conviction. The first level of faith – legal faith or iman al-fiqhi – is simply the verbal affirmation in the unity of God, the messengership of Muhammad (SAW), the Hereafter, the Hellfire, the Paradise, the Resurrection, the Day of Judgment, the Prophets, the Angels, the Divine Books, the Revelation, etcetera. Anyone who simply professes to believe in these realities is considered a Muslim. The vast majority of Muslims today have inherited this type of faith from their parents or the surrounding environment.

The second level of faith – true faith or iman al-haqeeqi deals with the heartfelt conviction.  This is the level of faith at which the believer consciously asserts and affirms his belief, beyond any shadow of doubt, in the aforementioned metaphysical realities. It is this type of faith which is actually required of a believer for it becomes the basis on which he will be judged in the Hereafter. Thus, it is this true faith which is the subject of the passage under discussion.A point to be noted here is that inherited faith, though of an unconscious nature, will also incur a type of conviction in a person through the constant observance of Islamic practices and rituals. For just as man’s inner being has an effect on his outer personality, so his conduct and actions affect his inner being.

However, this type of conviction, devoid of an intellectual dimension as it is, is not the subject of this passage. This passage deals with the faith which is laboriously and consciously attained through reflection and contemplation. In these ayahs, people of such faith are termed ulul albaab people of intellect, deep discernment and contemplation.

The Stages of Intellectual Maturity

The process of contemplation and reflection leads the ulul albaab through various stages of intellectual maturity. The first of these stages is the gnosis of Allah (SWT) acquired through constant examination and thoughtful observation of natural phenomena present in the external universe. The second stage of this intellectual journey is that of establishing a close relationship with Allah (SWT) and continued reflection upon the signs present in the universe. This confers upon the ulul albaab an awareness of the reality of an afterlife. Hence, the gnosis of Allah (SWT) and recompense of deeds, in consequence of which an awareness of an afterlife, are arrived at via their own personal analysis, observation, reasoning and contemplation. The third stage of this evolutionary thought process is that of a passionate response to the call of a messenger sent by Allah (SWT); for the call of a messenger is nothing more than the reassertion of truths already reverberating in their hearts.

The last ayah (195) of this passage portrays the personality traits of the ulul albaab: such people are not cowardly or weak; they stand up for the Truths that they have come to believe in and put everything at stake for upholding these Truths. They are always ready to spend their wealth, part with their families and, in the final analysis, lay down their lives for the truths they have come to believe in.

PIECEMEAL ANALYSIS OF THE PASSAGE

Who are the Ulul Albaab?

The passage we are trying to explain deals with the subject matter of  iman in reference to a particular type of human individuals viz, the ulul albaab. Naturally, the question arises as to what is meant by ulul albaab? In Arabic, albaab is the plural of lubb which means “core”, “essence”, and “innermost”. This means that the real essence of something is called  its  lubb. The  lubb of the human being is consciousness, intellect, and intelligence. For this reason the philosophers have defined man as an “intelligent and rational being” (Haiwan-e-aqil), pointing to the fact that the essence of man is his intellect and reasoning capacity. Ulul albaab, therefore, are the people of deep reflection and contemplation who follow their intellect and not their vain desires or the carnal promptings of their baser self. A golden rule of Qur'anic comprehension is that one part of the Qur’an is supported or explained by other parts. Inspecting the Qur’an, we find a similar discourse in ayah 164 of surah Al-Baqarah:

“Behold! In the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah sends down from the skies and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds and the clouds which they trail like their slaves between the sky and the earth; (here) indeed are signs for a people that are wise (qaumun ya`qiloon).” [al-Qur’an 2:164]

Note that the above ayah ends with the term “qaumun ya`qiloon” (the people of intelligence), whereas the passage of surah Al-e-`Imran under discussion used the term ulul albaab. Consequently, qaumun ya`qiloon and ulul albab are one and the same; that is, they are the people of intellect, deep thought and reasoning whose vision of reality has not been beclouded by prejudices and pursuit of purely carnal desires.

One should keep in mind that the vast majority of mankind does not comprise of people who utilize their intellect and reasoning faculty. It would not be too far fetched to term such people as “two legged animals”. They follow their society’s conventional trends and simply mimic the behavior of those around them. They swim in the direction of the social current and tide of their time and only change their direction as the current changes. They never question as to who they are, where have they come from or where they are going?

Contrary to such a character, there always exists, in each society, a minority group who is never satisfied with the practices and beliefs prevalent in their society. They demand rational arguments and logical proofs for the validity of all beliefs and practices. They want to discover for themselves the realities of life via their own intellect and reasoning. This group comprises a society’s intelligentsia (the intellectual elite or the brain trust). These are the people whom  the Qur’an calls qaumun  ya`qiloon or  ulul albaab.

When these people study the universal, natural phenomena, they find them laden with the signs of the Creator-Lord (SWT) – His Creativity, Wisdom and Power. Hence, the universal, natural phenomena lead them to the gnosis of Allah (SWT). 

Meaning of “ayah”

Both quoted passages (of Al-Baqarah and Al-e-`Imran) use the word “ayaat”. What exactly is meant by this term?  ayaat is plural of ayah which literally means: “sign”, “signpost”, and “memento.” An ayah then is something that reminds you of something else. For example, a handkerchief of an old friend, whom you have forgotten, may serve as a memento to remind you of him. This implies that the memory ofthe friend had always been in your subconscious mind; the memento simply helped to activate it and bring it to the plain of your consciousness. In this way, the objective of an ayah is thus identified to remind one of a forgotten truth or reality. From the Qur'anic perspective, the two universes the outer universe of nature and the inner universe of the self – are replete with the signs (ayaat) that serve as mementos and reminders of the Creator (SWT). Qur'an distinctly points to this reality:

“Soon shall We show them Our signs in the universe and within themselves, until it becomes clear to them

that this Qur'an is indeed the truth.” [al-Qur'an 41:53]

The creativity in the universe should remind the thoughtful person of the Creator who created the universe. The artistry of the universe should point to the Artist  who painted the universe. The unity of laws and regulations working in all constituents of the universe, both at microcosmic and macrocosmic levels, should indicate the Ultimate Unity responsible for the presence of such laws. The presence of moral law within should direct one’s attention towards the moral being who embedded these laws deep within the human psyche. In this manner, everything in the universe  is an  ayah (sign) of the Creator’s existence (SWT).

The Qur'anic Mode of Argument

The Qur’an does not employ the method of logical reasoning or rational arguments to prove the existence of Allah (SWT). All the rational arguments put forth to prove the existence of God have been rejected by philosophers. This is because logical arguments making a case for the existence of God are negated by other, equally sound, logical arguments. Contrary to this approach, the Qur’an asserts that the cognition of Allah (SWT) is inherently present in the inner denizen of human psyche. Henceforth, when a reflective observer, a person of sound intellect whose human nature has not been perverted, studies the universal phenomena realizes that the grand design of the universe is too coherent, too integrated, too organized and too purposeful to be the work of blind, material and accidental forces. Instead, there is an intelligent, creative, artistic, and Powerful Being who brought the universe into existence with a definite purpose in mind. Such inquiries into the universe activate, in a person, the inherent, dormant cognition of Allah (SWT), which leaps from the depths of his sub-conscious mind and illumines the plain of his consciousness. The arousal of such an idea dawns upon the person the forgotten truth that the powerful and creative force working behind the universe could be none other than Allah (SWT) Himself. This is the chain of arguments that the Qur'an employs to establish the existence of Allah (SWT) on an intellectual plain. As is clear, the  Qur’an does not base its argument for Divine existence on strictly demonstrative logical reasoning. Rather it is based on self-evident truths appreciated by thoughtful minds and primordial human nature. Outcome of Contemplation: Gnosis of Allah (SWT)

A vital issue in the field of theology is: how do we come to know God? What are the means via which we can gain recognition of and knowledge about God? The Islamic view on this issue is that there is only one way to gain knowledge about Allah (SWT) and that is via pondering over His attributes. This raises another question: how do we come to realize the attributes of Allah (SWT)? The passage of surah Al-e-`Imran under discussion points to the answer.

The investigation of the universal phenomena reveals a few basic attributes of Allah (SWT) and reflection upon these attributes leads one on the path of knowledge about Him (SWT). The investigator of universal phenomena first of all realizes that the Creator of the universe is an All-Powerful Being who has control and power over everything. His Power is Absolute and there is nothing which falls outside His Jurisdiction.

Secondly, the Creator must also be All-Knowing for the one who designed and created the universe must have complete and total knowledge of all that occurs throughout the expanse of the universe; that is, His Knowledge must be Absolute. The Qur’an points to this reality in the following words: “Should He not know, He who created? And He is the One who is subtle (understands the finest mysteries and) is well-acquainted (with them).” [al-Qur’an 67:14]

Thirdly, even a cursory glance upon the universe unfolds Allah’s (SWT) attribute of Wisdom. For all that has been created seems to have a definite purpose behind it. Hence, the Creator of this universe must be an All-Wise Creator whose Wisdom is manifested in all the workings of the universe. Once the  ulul albaab grasp Allah’s (SWT) basic attributes, these become the basis of further contemplation into the finer mysteries of the universe. Charged with the conscious cognition of Allah (SWT), they now constantly remember their Lord (SWT)  and continuously praise Him at all times and continue the quest to quench their thirst for further comprehension:

“Men who celebrate the praises of Allah standing sitting and lying down on their sides and contemplate the (wonders of) creation in the heavens and the earth (with the thought): "Our Lord! Not for naught have You created (all) this! Glory to You! Give us salvation from the penalty of the fire.” [al-Qur’an 3:191]

Mutual Relation and Correlation between Remembrance and Contemplation The passage quoted above mentions remembrance and contemplation in close proximity. It is necessary to understand the relationship between these two processes. The term, in Arabic, for the remembrance of Allah (SWT) is zikr and the term for contemplation is fikr. It is apparent from the ayah that these two processes should be carried on hand in hand, in parallel. The functioning relationship of the two processes is similar to the two wheels of an automobile; to move forward, both wheels must move forwardtogether and with the same velocity. It is a sad and unfortunate fact of our history that these two processes have been separated, and consequently, estranged from each other. The separation and estrangement resulted in the unfortunate fact that each process took on a distinct identity, far apart from the prescribed practices of the Prophet (SAW) and his companions (RAA): one group concerns itself only with zikr and pays no heed to the dimension of fikr. While the group involved in fikr is bereft of  zikr. This is why the envisioned results have not been achieved. In reality, the correlation between the two is that zikr provides the impetus and the motivation for fikr.

Note that zikr should not be taken in its conventional, limited understanding as the verbal chanting of some prescribed words. Rather, it should be taken in its widest sense. Zikr embodies verbal remembrance and silent contemplation of Allah (SWT), His Omnipresence, His Omnipotence, and so forth. The true implication of  zikr is to keep the remembrance of Allah (SWT) alive in one’s heart in all places and at all times, whether through contemplation, verbal chanting or any other act which reminds one of his Lord (SWT).

A Necessary Consequence of Intellectual Insight and Primordial Human Nature: Recompense of Deeds The convergence of parallel processes of  zikr and fikr results in the awareness of an afterlife, mentioned  next in the passage in the following words: “…our Lord! You have not created this (universe) in vain! Glory to You! Give us salvation from the penalty of the fire.”  [al-Qur’an 3:191]

A thoughtful reader will notice that there is a lapse in the logical chain of arguments from zikr and fikr to the seeking of refuge from Hellfire. For how do the  zikr of Allah (SWT) and the contemplation over the universe yield the conception of an afterlife and Hellfire? The argument goes as follows: the contemplation over the universe reveals the truth that everything in the universe, macroscopic and microscopic, has a purpose. Therefore the question naturally arises: how is it possible that the universe as whole and its most fantastic, superb and highest evolved life-form – the human being – may have been created in vain, without a purpose. And if the human being has a purpose in this life then his deeds must be accounted for.

For according to a Persian proverb – “planting of wheat should yield wheat and barley that of barley” – the

plantation of good deeds should be harvested as reward and the plantation of evil deeds should be harvested as punishment. The Qur’an points to these arguments in its own mode of expression: “Nor can Goodness and Evil be equal”.[al-Qur’an 41:34]

“Shall We then treat the People of Faith like the People of Sin? What is the matter with you? How foolishly do you judge!”  [al-Qur’an 68:35-36]

Reality on ground is, however, quite to the contrary. For common observation shows that the evildoers livea grand life and are often saluted and honored in the world, whereas the righteous and pious are often scorned and looked down upon with contempt. The result of this observation points to the fact that there should then be another life where good should be rewarded as such and evil should be punished as such.

For if good is good and evil is evil and these values are objective and absolute, and whereas their result is not being produced in this world then this proves that this world is incomplete in relation to ethical conduct and its desired outcome. This necessitates the existence of another world where full justice will be meted out to everyone in accordance with his or her deeds.

SELF-CONSCIOUS FAITH AND ITS REQUIREMENTS

According to  Shaikh al-Hind, Mahmood Hassan (RA),  ayahs 190-192 of  surah Al-e-`Imran are concerned with “iman-e-`aqli” (intellectual faith) – the process of attaining faith in Allah (SWT) and an awareness of the Hereafter via the intellectual reasoning as outlined in the previous section. The subject of next three ayahs (193-195) is labeled as “iman-e-sam`ee” (audition based faith) by Shaikh al-Hind. That is, when the ulul albaab, having successfully traversed the process of iman-e-`aqli, hear the call of a prophet, they instantly answer his call. This is so because the call of the prophet is based on truths and realities that ulul albaab have already grasped intuitively by their intellects. Hence, the call of the prophet seems to them as nothing more than the echoes of truths reverberating in their own hearts. Upon accepting the call of a prophet, their emotions and feelings are spontaneously articulated in the form of a supplication:

“Our Lord! We have heard the call of one calling (us) to faith `Believe in the Lord' and we have believed. Our Lord! Forgive us our sins, blot out from us our iniquities and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You promised unto us through Your prophets and save us from shame on the Day of Judgment: for You never break Your promise.” [al-Qur’an 3:193-194]

We should pause at this juncture to reflect upon the significance of du’a (supplication) in Islam. According to two sayings of the Prophet (SAW): du’a is the essence of `ibadah (worship); and du’a is itself (a form of) `ibadah. This is due to the fact that du’a is the link between the Lord (SWT) and His slaves by which the slaves communicate to their Lord (SWT), call upon Him and converse with Him (SWT). In addition, du’a is a manifestation of faith for it proves that the believer recognizes the Lord (SWT) as All-Hearing and All-Seeing, that He (SWT) alone can answer his call for He (SWT) is All-Powerful and has Absolute Authority over all matters.

Condition of the Faith of True Believers

Within the Qur'anic discourse, the people whose faith in Islam is the result of intellectual and audition based faiths are termed siddiqeen (singular siddeeq). The major characteristic of siddiqeen, which distinguishes them from other believers, is that they leap forward to accept a prophet’s call without amoment’s hesitation. They are likened to the believer who, after performing wudu` (ritual purity), impatiently waits for the prayer-call and the moment the call is sounded scurries to the masjid. Among the siddiqeen, the personality  of Abu Bakr (RAA) is prominent about whom the Prophet (SAW) said: whosoever I invited to Islam took some time to accept it except Abu Bakr (RAA), who did not hesitate even for a moment. It is for this reason that Abu Bakr (RAA) is called “al-siddeeq al-akbar” (The Greatest siddeeq i.e. testifier).

We must ponder why this was so? It was because Abu Bakr (RAA) had no difficulty in accepting the Prophet’s (SAW) call for the call was nothing more than a reverberation of Abu Bakr’s (RAA) own thoughts

and beliefs that he had come to accept having traversed the process of iman-e-`aqli. Abu Bakr (RAA) was

not the lone case however. In that land of vulgar paganism and polytheism, a land sunk deep in the darkness of ignorance and backwardness, there were individuals whose hearts were illumined with the light of  tauheed (Unity of God) and whose inner nature was pure and pristine. Among them, as stated above, was Abu Bakr (RAA) who had never associated gods with Allah (SWT); just as the Prophet (SAW),

Abu Bakr (RAA) was also a follower of tauheed from day one. Same was the case with Uthman bin `Affan (RAA) and Sa`eed bin Zaid (RAA), both of whom were among the ten companions given the glad-tidings of Paradise in their lifetime. In this very land lived the father of Sa`eed bin Zaid (RAA), named Zaid bin ‘Amr bin Nufail – who died before the revelation descended upon Prophet Muhammad (SAW) – about whom it is known that he used to supplicate while clinging to the drapes of Ka’bah: “My Lord! I want to worship You alone. I proclaim my disassociation with all these false-gods that the people of Makkah worship. I want to worship none except You, but do not know how!” In this very land once roamed a man by the name of Waraqah bin Naufil who renounced paganism and sought to discover the True Reality of life. His search took him to Syria where he learned the Hebrew language and converted to Christianity. At the time when the first revelation descended upon the Prophet (SAW), his (SAW) wife Khadijah (RAA) took the Prophet (SAW) to Waraqah. Waraqah confirmed  that the man who appeared to the Prophet (SAW) was the same angel who had descended upon Musa (AS) and Isa (AS). He further informed the Prophet (SAW) that he wished to live to see the day when the people of Makkah would force him (SAW) out of the city so that he can help him (SAW). However, he died soon thereafter. In summation, the siddiqeen are characterized by sound intellect and pristine pure nature; people whose iman is the result of both iman-e-a`qli and iman-e-sam`ee. The Qur’an mentions them in another place:

“And when they listen to the revelation received by the prophet you will see their eyes overflowing with tears for they recognize the truth: they pray: ‘Our Lord! We believe! Write us down among the witnesses.’” [al-Qur’an 5:83]The especial regard for the  siddiqeen by Allah (SWT) is evident from the fact that their supplication (ayahs 192-194) mentioned above is promptly responded to by their Lord (SWT): “And their Lord has accepted of them and answered them (their prayers): ‘Never will I suffer to be lost the work of any of you be he male or female: You are members one of another (equal to one another).” [al-Qur’an 3:195]

Spiritual Equality of Men and Women

Ayah quoted above states the view of Islam in relation to the equality of men and women. The Ayah refers to the fact that men and women enjoy an equal status in the domains of spirituality, morality and seeking of  religious stature. The apparent differences in disposition and bodily makeup of the two genders is only for sociological reasons. Whereas, in reality, when it comes to virtuous deeds, charitable works, and working for the cause of Islam, there is absolutely no difference in the status of two genders.

The field is wide open for both genders to outdo each other in these arenas. No efforts of anyone shall be lost, whether male or female. This is evident from the fact that due to their spirituality, morality and purity, many great and exalted women – for example, Maryam (RAA), Khadijah (RAA), `Aisha (RAA) and Fatimah (RAA) – will outdo, surpass and be elevated much higher  above the ranks of a great number of men in the Hereafter.

A Glimpse of Siddiqeen’s Character

The remaining Ayahs of the passage portray the personality traits of the siddiqeen: “…those who have left their homes or been driven out or suffered harm in My cause and killed and were killed. Surely I will blot out from them their iniquities and admit them into gardens with rivers flowing beneath; a reward from the presence of Allah and with Him is the best of rewards.” [al-Qur’an 3:195]

The above Ayah mentions hijrah which is usually understood in a limited sense of migration. However, it may be taken here in its widest sense. The literal meaning of hijrah is: “to part”, “to leave”, and “to abandon”. This abandoning admits of various stages and levels during the course of a person’s life. The Prophet (SAW) was questioned: “Which hijrah is the greatest?” To this he (SAW) replied, “That you abandon all that is disliked by your Lord”. This defines the first stage of hijrah:,that of abandoning all haram (unlawful) practices. The final stage is the one mentioned in the passage under discussion: to leave one’s homeland where it becomes impossible to adhere to one’s religion and migrate elsewhere for the sake of Islam. Hence, siddiqeen are people who give up all actions disliked by their Lord (SWT); they even part from their families if they insist on disobeying Allah (SWT) and, in the final analysis, if it is so required, they leave their homelands and migrate to another place to uphold their faith and to act on Islamic injunctions in their totality. The next portion of the Ayah refers to those who were “driven out.” One may object to this assertion and instead say that the Makkans did not ask the Muslims to leave Makkah. In fact they wanted to keep them there. However, the fact of matter was that the persecution meted out to the Muslims had become so severe that it became impossible for them to stay in Makkah. Hence, the Muslims were forced to leave their houses in Makkah and migrate elsewhere to freely practice their faith in peace and security.

The severity and extent of the persecution dished out to  Muslims is mentioned in the next portion as “suffered harm in My cause”. The physical torture of Bilal (RAA) and Khabbaab (RAA) and the murders of Sumiyyah (RAA) and Yasir (RAA) are only few examples of oppression and tyranny suffered by the Muslims at the hands of the pagan Makkans. One may ask: what was the crime of these individuals? It was nothing more than that they renounced the pagan ideology and practices of their godless society and proclaimed their belief in the Unity of God (SWT) and divine messenger-ship of Muhammad (SAW).

Thus far the conditions mentioned were those of Makkan life. Now the Ayah mentions the struggle experienced in the life of Madinah as: “killed and were killed.” In Makkah, the Muslims were commanded to refrain from retaliation, however, this restriction was lifted in Madinah and they took to the battle field. In this endeavor they fought, killed, and were killed themselves. The martyrdom on the battle field for the sake of Truth, justice and peace is the highest good, the epitome of virtuous conduct in Islam. Hence, the siddiqeen are not just the people of spiritual pursuits alone; rather, they fully partake of the struggles and hardships of life, without seeking escape to jungles and mountains. They are so dynamic and full of religious conviction that they do not hesitate to move forward in the battlefield and lay down their lives for the cause of their faith. For this service and loyalty, they are promised by their Lord (SWT): “Surely I will blot out from them their iniquities”; that is, all mistakes and sins (major and minor) committed by them will be washed away in return for their struggle for Islam and hardships suffered in this cause. More than this, they will be admitted “into gardens with rivers flowing beneath; a special reward from Allah”. The mention of “special reward from Allah” is of particular importance. These rewards shall be bestowed upon them from special treasures of Allah (SWT) possessed only by Him. The final words of the passage, “with Him is the best of rewards”, should be heeded. Our whole life is defined by struggles and hardships. We struggle, toil and labor for the sake of our children, our careers, for other worldly benefits, but none of these objects of fancy provide us any certainty of due payback. Often all such worldly efforts fail and in the end we are left with nothing but sorrow and loss. However, every deed, every investment and every moment spent for the sake of Allah (SWT), for His cause, for His deen is saved and earns blissful eternal life for the rewards of such endeavors are everlasting.  Consequently, only Allah (SWT) has the Power and the Authority to

fully recompense all our deeds in due proportion.

Lessons From History- Dr. Israr Ahemad, Part 10/10

The Impending Doom

Under the prevailing circumstances, therefore, the possibility of an Islamic Revolution in Pakistan in the foreseeable future is almost non-existent. But to give up all hopes would be tantamount to giving in against the forces of disbelief. As a matter of fact, nothing is beyond the power of Almighty God, and it is only on the basis of our reliance on His succor that we are able to keep the hopes of a bright future alive.

Moreover, we also have in our minds a similar phase during the struggle of Prophet Muhammad (SAW) when, after the death of his only apparent support his uncle Abu Talib in the 10th year of Prophethood, the chances of an Islamic Revolution in Arabia appeared thin and bleak. It could have been assumed that the leaders of Quraysh would kill the Prophet and thereby terminate the whole movement.

Desperate to find a new base, Prophet Muhammad (SAW) went to Ta’if, but was violently rejected there and forced out of the town. Returning to Makkah, he realized that he would be immediately killed upon entering the city, and was therefore forced to ask for the protection of Mut‘im Ibn Adi. The gentleman who never embraced Islam arrived at the outskirts of Makkah, and, together with his six armed sons, escorted Prophet Muhammad (SAW) to the city, announcing his protection. Even after these utterly hopeless conditions, however, the Islamic movement not only survived, but the greatest revolution of all times was achieved in the Arabian peninsula within the next ten years.

Thus, even though the present conditions in Pakistan are extremely discouraging especially in relation to the growing influence of Washington, which has a particular antipathy towards Islamic fundamentalism and revivalism we are still hopeful that our country and the adjoining areas would form, sometime in the very near future, a genuine Islamic State. As for the question “When shall that be?” the following answers can be quoted from the Holy Qur'an:

They surely take it to be far away, but We see it very near! (Al-Ma‘arij 70:6,7)

and

Say: “I do not know if what is promised to you is near, or if my Lord will prolong its term.” (Al-Jinn 72:25)

However, there are two distinct possibilities for our immediate future: Either we will turn towards Allah (SWT) in repentance, in which case the impending punishment shall hopefully be revoked, or we will continue to sink even deeper into sinfulness, in which case and it is not easy to face these bitter realities we might suffer a really major disaster, and only then shall we wake up from our slumber. The choice is ours; though, unfortunately, we have so far been opting for the latter.

Aldous Huxley has said that the most important of all the lessons that history has to teach is that men do not learn very much from the lessons of history. The events of the last four thousand years, as narrated very briefly in these pages, clearly show how God the Almighty punishes His “beloved” people whenever they transgress His commands. In this context, Pakistani Muslims are already feeling the pangs of minor punishments from Allah (SWT), and, unless we repent, a major episode of Divine retribution seems imminent, the signs of which are already in the air. In the words of Jesus Christ, “Already the ax is laid to the roots of the trees; and every tree that fails to produce good fruit is cut and thrown on the fire” (Luke 3:9).

Repentance: The Only Way to Salvation

What needs to be done, therefore, if we are to escape from the impending catastrophe, is to turn towards Allah (SWT), repent truly, and make a solemn vow to practice Islam in its totality.

The starting point of collective repentance of a nation is repentance by its individual members. This must include a real feeling of regret, a firm resolve never to repeat the sins, followed by actual change in behavior, and, in the case of any violation of the rights of other human beings, an appropriate compensation or asking for forgiveness from the aggrieved party. This individual repentance, if performed with its true spirit, does guarantee forgiveness from Almighty Allah (SWT) in the Hereafter. It does not mean, however, that the individual will escape any collective Divine punishment that might befall his nation (Al-Qur’an Al-Anfaal 8:25), except in the case when he had used all available resources and had tried his utmost to persuade others to give up their sinful practices (Al-Qur’an Al-A‘raaf 7:165).

The desired state of collective repentance can be achieved only when first of all a considerable number of individuals would repent and mend their ways; then they unite themselves into a cohesive force and change the main trend of the society by their exhortation and persuasion, their enjoining the good and forbidding the evil, leading to a revolution in thought as well as behavior. And then, in order to change the whole politico-socio-economic setup, a popular resistance movement would have to be launched, which will bring about the desired transformation through a non-violent revolutionary struggle. At the same time, a strong nucleus of Iman or true faith has to be created within the educated classes, especially among the intelligentsia, which would act as a center for rekindling the light of Iman throughout the whole society, and thus generate an intellectual base and popular support for the revolutionary struggle The establishment of the Islamic System of Social Justice would then represent our collective repentance.

Epilogue

Prophet Muhammad (SAW) has prophesied that a time would come when the Muslims, though great in number, would be as weak and ineffective as the scum on the surface of flood waters.

One can hardly doubt that we are living in that age. Our miserable state of existence, as we have seen, is the direct result of our own deeds: Our turning away from the guidance of the Holy Qur’an and the way of Prophet Muhammad (SAW). Fortunately, our salvation in the Hereafter and our prosperity, honor, and domination in this world are a matter of choice rather than luck.

We have been suffering from the ill effects of our sins for too long. Has the time not yet come for the hearts of the believers to be moved and soften? Or are we waiting for The Punishment to appear right before our eyes?

It’s time to wake up; it is also the time to act.

Lessons From History- Dr. Israr Ahemad, Part 9/10

Armageddon!

It is interesting to note that prophecies regarding an ultimate World War between the forces of Good and the forces of Evil are also found in the Christian tradition. The highly cryptic and symbolic language of the last book in the New Testament the Revelations of John is often difficult to interpret, but the references to the beast and the false prophet resembles closely the Muslim concept of Dajjal; the woman riding the beast most probably refers to the Jews and their revival; the rider coming on the white horse seems like representing the Second Coming of Prophet Isa (AS). Here are a few excerpts:

I saw three foul spirits like frogs coming from the mouths of the dragon, the beast, and the false prophet. These are demonic spirits with power to work out miracles, sent out to muster all the kings of the world for the battle on the great day of God the sovereign Lord. (16:13,14)

...I saw a woman mounted on a scarlet beast which was covered with blasphemous names and had seven heads and ten horns... I saw that the woman was drunk with the blood of God’s people, and with the blood of those who had borne their testimony to Jesus... the angel said... the beast you saw was once alive, and it is alive no longer, but has yet to ascend out of the abyss before going to be destroyed. (17:3,6-8)

I saw heaven wide open, and a white horse appeared; its rider’s name was Faithful and True, for he is just in judgment and just in war... The armies of heaven followed him... Out of his mouth came a sharp sword to smite the nation; for it is he who will rule them with a rod of iron... I saw the beast and the kings of the earth with their armies mustered to do battle against the rider and his army. The beast was taken prisoner, along with the false prophet who has worked miracles in its presence and deluded those who had received the mark of the beast and worshipped its image. The two of them were thrown alive into the lake of fire with its sulfurous flames. The rest were killed by the sword which came out of the rider’s mouth, and the birds all gorged themselves on their flesh (19:11,14,15,19-21)

I saw an angel coming down from heaven with the key to the abyss and a great chain in his hand. He seized the dragon, that ancient serpent who is the Devil, or Satan, and chained him up for a thousand years; he threw him into the abyss, shutting and sealing it over him, so that he might not seduce the nations again till the thousand years were ended. After that he must be let loose for a little while. (20:1-3)

The site of the final battle against the Anti-Christ is said to be Armageddon (Revelation 16:16), located in the

ancient stronghold of Megiddo, roughly 15 miles south-east of Jerusalem.. The word Armageddon has now come to mean the final battle between the forces of Good and the forces of Evil.

Dajjalian System of Life

It is important to distinguish between Dajjal the individual, and Dajjal as a world-wide intellectual and social phenomenon based on materialism and atheism. The latter is manifested as the philosophical outlook that has taken shape during the last few centuries in Europe, as well as the culture and life-style based upon that Godless outlook. The system of life which is predominantly materialistic and which dominates the entire globe today is actually the “Dajjalian System” itself, whereas the greatest defender of that system will be Dajjal the individual.

As we have seen earlier, the innovations introduced by St. Paul in the original teachings of Prophet Isa (AS) had led to the genesis of a completely new and different religion. The highly irrational claim of Trinity ultimately resulted in the divorce between two natural allies, religion and reason. The conversion of Caesar Constantine in 313 C.E., and of the entire Roman Empire during the next hundred years or so, turned out to be the starting point for the establishment of Christian Theocracy in Europe. The huge vacuum created by the Pauline idea of abolition of the Mosaic law was then filled with the virtually unlimited authority of the Church, represented by the infallible Pope. During the Middle Ages the Church and the clergy ruled the masses with an iron hand, oppressing and exploiting them in the name of religion, while discouraging any inclination towards science or rationalism.

The Aristotelian system of cosmos, as adopted by Ptolemy, was already incorporated into the Christian theology. As a result, when Copernicus, Kepler, and Galileo opposed the Geocentric doctrine and proposed Heliocentric views based on their scientific observations, the Church condemned and vehemently opposed them as heretics, thus starting the unfortunate rivalry and rift between Science and Religion.

The scientific and rationalistic movement in Europe, therefore, came face to face with the powerful religious establishment of the Church. The latter used all its resources to halt this new wave of progress towards knowledge and learning, but succeeded only in producing among the masses a deep mistrust of all things connected with religion. The ruthlessly unfavorable attitude of the clergy caused a reactionary feeling of hatred against the Church, and then against the very idea of religion itself.

The development of science and philosophy in Europe, therefore, was forced to take place in an environment which was hostile to religion, and this hostility has since then permeated deep down into the very roots of Western thought. The world-view and civilization that grew out of this materialistic frame of mind is what we call the “Dajjalian System” of life. The hallmark of this system is a profound shift of emphasis from God the Almighty to the material universe and laws of nature, from spiritual pursuits to sensual gratification, and from salvation in the life-after-death to material prosperity in this world.

Human beings have been endowed by Almighty Allah (SWT) with two distinct sources of knowledge, that is, (a) information gathered by the senses and their interpretation by means of reason, intellect, and logic; along with (b) Revelation, in order to acquire knowledge of the ultimate realities and also the practical guidance for living a just, virtuous, and balanced life. However, the unfortunate shift of emphasis mentioned above resulted in a serious imbalance in the modern thinking process.

Thus, while humanity has made an incredible amount of progress with regard to science and technology, we see that, correspondingly, religion and morality have undergone unprecedented decay and decline. As such, the Western civilization can be described as possessing only a single eye, epistemologically speaking. In other words, it has invested everything it had into a single source of knowledge Reason and Science while totally ignoring the other, equally important, source of knowledge Revelation from the Heavens.

The system of life resulting from this materialistic mental attitude is characterized by a morbid preoccupation with collecting things and accumulating money. The corner stone of the Dajjalian System is the producer-consumer process, which is promoted as the ideal way of life. Highly sophisticated means are employed to convince the masses that they want newer and more expensive products, so that they can be made to work continuously in order to earn the money to pay for the goods and services they don’t even need.

The life blood of the Dajjalian System is usury, which is used to subjugate individuals as well as entire nations so that they can be controlled and manipulated by a financial aristocracy. The masses are encouraged to work hard, to enjoy their weekends, to uncritically digest whatever the media feeds them, and to invest all their time and energy in the pursuit of material well-being and sensual gratification. Humans are being reduced to the level of beasts. Endless consumption of products has become the dominant life-style of our times, and people have been made conditioned to measure each other on the basis of wealth and affluence, rather than character and morals. A whole entertainment industry has been created to keep the minds of the masses occupied whenever they are not working.

The entire system is geared so that the overwhelming majority is deprived of either the time or the energy to give any serious thought to the nature of existence, to the Creator, to the accountability in the Hereafter or to the exploiters. Dajjal the individual will represent the interests of those who are financially exploiting the whole world, against those who are being exploited. After the Armageddon, a Just Social Order will replace the present Dajjalian System, and there shall be no more exploitation.

The Identity of Dajjal

The ultimate battle between the forces of Good and those of Evil requires a world that is highly polarized along ideological lines, and this has already started to take shape. The various Islamic movements throughout the world are clear proofs that more and more people are realizing the defects and inherent evils of the Dajjalian System, and are coming in contact with the true sources of knowledge, that is, the Holy Qur’an and the Sunnah of Prophet Muhammad (SAW). The guardians of the status quo and the defenders of the New World Order, along with their agents and stooges, have already smelled the revolution that is taking shape in the form of Islamic Resurgence, and have started to try and suppress the idea whose time has come. The ultimate futility of their efforts is inevitable.

The Western and predominantly Christian countries of the world, as we have discussed above, are virtually being controlled by a very powerful Jewish minority a recent accomplishment of which was the destruction of the military might of Iraq in the Gulf War. The next item on the Jewish agenda is the creation of Greater Israel, as well as the reconstruction of Solomon’s Temple at the site of Al-Aqsa Mosque. It seems likely that the Jews would try to orchestrate another war between the West, mainly the United States, and the Arab Muslims, most probably on the pretext of dealing with the threat of Islamic fundamentalism.

Along with their sinister plan to gain control over the whole world through financial institutions much of which has already been achieved the Jews are also waiting for their Promised Messiah who would help them recapture the glory of David and Solomon. The Messiah was, in fact, none other than Prophet Isa (AS), but they opposed and rejected him and tried their very best to have him crucified, though he was miraculously saved by Almighty Allah (SAW).

During the long series of imminent battles in the Middle East, Dajjal the individual would come forward who is most probably going to be an orthodox and fundamentalist Jew claiming to be the Promised Messiah and would lead his followers to the de facto creation of Greater Israel (which is supposed to include parts of Egypt, whole of Jordan and Syria, major portions of Iraq, southern Turkey, and northern Hijaz up to the holy city of Medinah). It will be at this crucial juncture of history that Almighty Allah (SWT) will send the real Christ, with the mission of exterminating the Jews and their leader, Dajjal, the false prophet.

About Prophet Isa (AS)

Although the exact nature of the ascension and reappearance of Prophet Isa (AS) is incomprehensible to us, and although these events are beyond the realm of normal human experience, they are by no means impossible. The rationalists among us tend to express serious doubts and lack of conviction about this authentic Islamic belief, but the fact is that our belief in the ascension and reappearance of Prophet Isa (AS) is based upon various indicators of the Holy Qur’an as well as explicit and unequivocal traditions of Prophet Muhammad (SAW). The prevalence of materialistic thinking, especially under the influence of the now outdated Newtonian Physics, has caused many of our intellectuals to reject the possibility of miracles. But it must be kept in mind that a miracle, by definition, represents a breakdown in the usual physical laws of the universe, and a special creative feat of Almighty God is manifested from out of the ruins of that broken law.

All natural laws have been established by Allah (SWT), and He is able to suspend any of them for any period

of time. He is Omnipotent, able to do all things.

It seems, on the basis of the predictions of Prophet Muhammad (SAW), that both the Jews and the Arab Muslims will become the targets of Divine retribution in the final battles but with a marked distinction. The condemned Children of Israel are going to be completely destroyed at the hands of their own prophet, Prophet Isa (AS), just as numerous other nations were removed from the face of the earth because they committed the crime of rejecting their respective messengers. On the other hand, the Muslims especially the Arabs will receive their share of punishment for turning away from the Holy Qur’an, but afterwards the survivors will be able to repent and mend their ways, paving the way for the beginning of the second phase of the domination of Islam.

From Dishonor to Exaltation

We had started our discussion with the assertion that the Muslim Ummah of today is a pathetic, miserable, and extremely humiliated group of people. The cause of this unfortunate state of affairs, as we have seen, is our own wrongdoing, our own sinful behavior, our own deviations from the straight path. It follows that the only way to escape from continuing Divine punishment and to regain our lost glory is to repent with the true spirit of repentance and to rectify our corrupted ways.

We the Muslims are the custodians of the last message of Allah (SWT), representatives of the God- given system of life (Deen al-Haq), and intermediaries between Prophet Muhammad (SAW) and the entire humanity. This means that it is our primary duty to struggle for the establishment of the perfect way of life, viz., Islam and its system of Social Justice, initially in a specific territory and then throughout the entire globe. According to the Holy Qur'an:

You are the best of community that has been raised up for the (guidance of) humanity; you (are therefore supposed to) enjoin the good, forbid the evil, and keep your own faith firm in God. (Aal-e-Imran 3:110)

Strive in the way of God with an endeavor worthy of Him. He has chosen you...in order that the Prophet be a witness against you, and you be witnesses against mankind. (Al-Hajj 22:78)

Thus We have appointed you a middle people (between the Prophet on one hand and the humanity on the other), so that you be witnesses against mankind, and the Messenger be a witness against you. (Al- Baqarah 2:143)

Although this formidable but sacred duty of delivering the message of Islam to the entire mankind is the collective responsibility of the whole Muslim Ummah, God the Almighty does not burden any soul beyond its capacity, and therefore it is primarily the obligation of Arab Muslims, as the Holy Qur'an was revealed in their own language.

However, after the termination of Prophethood, Allah (SWT) made a special arrangement to renew and revive the Ummah and her mission. Thus, after every three or four generations, i.e., after about every hundred years or so, a pious reformer appears among the Muslims to clarify and rejuvenate the original teachings of Islam. What is most significant in this respect is the fact that, during the first millennium of Islam, all of these reformers appeared almost exclusively in the Arab world. After the destruction of Baghdad in 1258, the academic and intellectual center of Islam started to shift towards the Indian subcontinent until, at the start of the second millennium, this part of the world became the main nucleus of Islamic reforms and revivalist movements. Thus, unusually great personalities have appeared here during the last four centuries, including Sheikh Ahmad Sirhindi (11th century Hijrah), Shah Waliyullah Delhvi (12th century), Sayyid Ahmad Barelvi (13th century), and more recently, Maulana Mehmood Hassan Deobandi, Allama Muhammad Iqbal, Maulana Muhammad Ilyas, and Maulana Abul A‘la Maududi (14th century). Now the question arises: Are all these sincere efforts of the last four hundred years to go in vain? We believe the answer is an emphatic NO!

It seems that the burden of Arab Muslims has largely been shifted on to the shoulders of the Muslims belonging to the Indian subcontinent, and, especially after the claims and promises made during the movement for independence, the task of reviving Islam as a living force has now become the paramount responsibility of Pakistani Muslims. In view of the efforts undertaken during the last four centuries, this also appear to be their destiny. Especially significant in connection with the role of Pakistani Muslims are the traditions of Prophet Muhammad (SAW), which allude to the fact that our part of the world is going to be the starting point for the global Islamic domination; these traditions are given below:

(1) Ibn Maja (RA) has narrated on the authority of Abdullah Ibn Harith (RAA), that Prophet Muhammad (SAW) is reported to have said that during the battles before the Doomsday: “Armies emerging from the East shall advance, and after conquering one country after another, they shall help and strengthen the authority of Mahdi.”

(2) According to another tradition narrated by Imam Tirmidhi (RA), on the authority of Abu Huraira (RAA), Prophet Muhammad (SAW) is reported to have said: “Black banners shall emerge from Khurasan (i.e., areas which are now included in Afghanistan and Pakistan), and no force will be able to stop them until they are inserted in Aelia (Jerusalem).”

These prophecies mean that there shall be in the future an Islamic State in the areas which today comprise Afghanistan and Pakistan (and perhaps also those which are included in Iran and Central Asia), so that during the final series of battles in the Middle East, armies from this part of the world will advance to fight against Dajjal under the leadership of Mahdi. A similar prophecy is also found in the Book of Revelation:

The sixth angel poured out his bowl on the Great River, the Euphrates; and its water was dried up to prepare a way for the kings from the east (16:12)

It must be understood that now, after the subjugation of the entire Arab world at the hands of the New World Order, it is only our part of the world that has the potential for standing up against the nefarious designs of the global power-brokers, and to resist the rising tides of the Jewish/Zionist hegemony. In view of the traditions of the Prophet (SAW) given above, we are sure that the areas now included in Pakistan, Afghanistan, and Iran (the ancient Khurasan) have a very special significance in the Divine scheme.

The State of our Affairs

We believe on the basis of the sayings of Prophet Muhammad (SAW) and also because of the fact that the revivalist efforts of the last four hundred years have largely been concentrated in the Indian subcontinent that the process of the global Islamic Revolution is going to start from our part of the world.

Despite these high hopes and optimism, however, one must admit that the conditions are extremely depressing and almost totally hopeless at the moment. As far as our own homeland is concerned, the history of the last half a century is clear proof of the truth that we have done everything in this country except what we were supposed to do in order to promote and substantiate its Islamic ideological character. We have followed every ideology except the one we should have. We have utterly and completely failed to live up to the claims and promises made during the struggle for independence in the 1940’s.

During the years just prior to independence, we openly made solemn promises with Allah (SWT) that Pakistan will represent a true Islamic State. This meant that we had recognized Islam not just as a system of beliefs and individual morality alone, but also as the only sources and criterion for our social, legal, cultural, economic, and political systems. *The sense of a separate identity that became the basis of the idea of Muslim Nationhood was neither racial or linguistic in origin, nor based upon a common homeland, but it was founded upon our unique ideology, viz., our deep affiliation with and commitment to Islam.

The most crucial purpose behind the idea and struggle for Pakistan was Islamic renaissance and revival. As the ideologue of Pakistan Allama Muhammad Iqbal explained in his famous presidential address at Allahbad, a Muslim state was meant to be “for Islam an opportunity to rid itself of the stamp that Arabian imperialism was forced to give it, to mobilize its law, its education, its culture, and to bring them into closer contact with its own original spirit and with the spirit of modern times.”

This means that today we are living in a paradox. Although our country owes its existence to the Islamic ideology, we have so far failed to make any meaningful progress towards the implementation of that ideology. This also means that by refusing to honor our pledge with Almighty Allah (SWT), we are ourselves responsible for inviting His anger and His retribution. The pathetic state of our affairs is, therefore, nothing but a manifestation of Divine punishment.

At an ideological level, our intelligentsia is almost completely in the favor of liberalism and permissiveness, a point of view based upon the materialistic and atheistic frame of mind which has been imported from the West. Thus, immodesty and licentiousness is being promoted in the name of entertainment and culture as the ideal standards of behavior for our young men and women. Morally, we are probably the worst group of people on the face of the earth. What to speak of Islamic ethics, we are even devoid of basic human values, as lying, cheating, and hypocrisy have become integral parts of our national character.

As for Islam itself, the majority of our uneducated and semi-educated population tend to treat their faith as only a set of dogmas which has nothing to do with a person’s value structure. Among the educated classes, most are suffering from various degrees of atheism, skepticism, and agnosticism. A big chunk of our religious community is busy running after wealth and power, and the menace of sectarianism, which is continuously being fueled by them, has added another ominous dimension to the already worsening national chaos. And those who should help stop this madness our political leaders are themselves busy competing for their domination. The dangerously irresponsible and often illogical rhetoric that appears regularly in our national press is ample evidence that most of them don’t care about anything but power.

They make lovely promises of prosperity for the common man, but that poor fellow is often the last person on their list of beneficiaries.